Not to eat the flesh of an animal torn by a wild beast (tereifah)

He prohibited us from eating a torn [animal]. And that is His saying, "and you must not eat meat that was torn in the field" (Exodus 22:30). However the simple understanding of the verse is as it is mentioned in the Mekhilta (Mekhilta d'Rabbi Yishmael 22:30:2). And that is their saying, "The verse was speaking according to what is common - it is the place where most animals are found, such that they become torn [there]." However an explanation of this verse also came from the tradition (Chullin 68a), and it is like this: "Meat in the field is torn," and hence you may not eat it. This means to say that once any meat goes out of its boundaries, it becomes torn - like the most consecrated of the consecrated meat when it goes outside of the [Temple] courtyard; or the lighter consecrated meat when it goes outside of the wall [of Jerusalem]; or meat from the Passover sacrifice when it goes outside of the eating group; or when an [animal] embryo extends its arm outside [of its mother], as is explained in the fourth [chapter] of Chullin. All of these types of meat are designated as, "and you must not eat meat that was torn in the field." And one who eats a kazayit from them is lashed by Torah law. And likewise is meat from a living animal designated as, torn; and one who eats it is lashed. And in the Gemara, Chullin (Chullin 102b), they said, "'Meat that was torn in the field' - that is meat from a living animal. And the prohibition about this and the commandments preceding this were already repeated (in Ezekiel) regarding the priests alone. For the Torah commanded them to eat the fowl sin-offering, and that is with nipping (melikah). But nipping with ordinary meat is not slaughter, without a doubt, but rather [renders it] a carcass. And it might have crossed our minds that, for them, eating from nipping is also permitted with ordinary meat - and the same would be the law for all invalid slaughter. And hence He explained that they remain within the category of Israelites and with the prohibition of eating carcasses and torn animals. This is what the Sages mentioned, along with another law which they testified to from this verse - [but] we do not intend to mention it in this essay of ours. However eating a beast or animal that develops one of the [conditions that render] it torn (terminally injured or ill), received by tradition, is forbidden - even if it was slaughtered appropriately. And one who slaughters it with a fit slaughter and eats of its meat is lashed by rabbinic law. And the [conditions that render] it torn have already been explained in the Gemara, Chullin (Chullin 42-58). And the regulations of this commandment and the ones before it have been explained at the end of Makkot. (See Parashat Mishpatim; Mishneh Torah, Forbidden Foods 4.)