The Torah commands in Parashat Re’eh (Debarim 12:23), “Ve’lo Tochal Ha’nefesh Im Ha’basar” – “You shall not eat the soul with the flesh.” This verse is understood as introducing the prohibition known as “Eber Min Ha’hai” – eating a limb which was severed from a live animal. The Sefer Ha’hinuch explains that the Torah forbids eating “Eber Min Ha’hai” because it seeks to distance us from cruelty, and nothing can be crueler than removing a part of a live animal’s body. Hashem treats people “Mida Ke’neged Mida” (“measure for measure”), in accordance with the way they conduct themselves. Therefore, although He is benevolent and wishes to bestow His kindness upon us, He can do so only if we act kindly. For this reason, He commands us Misvot that accustom us to be kind and generous, so that we will be worthy of His kindness and beneficence. This prohibition applies to all kosher species of domesticated and non-domesticated animals, and all kosher species of birds. The Sefer Ha’hinuch notes a distinction drawn in this regard between different body parts. When it comes to an animal’s organs that have no bones, such as the tongue or the spleen, one violates the command of “Eber Min Ha’hai” even if he removes and eats only part of the organ. A body with a bone, however, such as a hand, must be entirely severed from the animal’s body for the prohibition of “Eber Min Ha’hai” to apply. One who eats a Ke’zayit of “Eber Min Ha’hai” is liable to Malkut. All parts of the animal that one eats – such as veins, sinews, and so on, and not just the meat – combine to complete the quantity of Ke’zayit. Even if the meat one consumed constituted a small percentage of what he ate, he is nevertheless liable to Malkut if he ate a total of a Ke’zayit of “Eber Min Ha’hai.” If a person removed one of an animal’s internal organs from its place, and left it inside the animal’s body, and the animal was then properly slaughtered, then the animal’s meat is permissible for consumption, but that organ is forbidden, as it is considered “Eber Min Ha’hai.” However, if dislodging this organ renders the animal a “Terefa” (mortally wounded), then the animal’s meat is forbidden by force of the prohibition against eating a “Terefa.” The prohibition of “Eber Min Ha’hai” is included among the “Sheba Misvot Beneh Noah” – the seven Noachide laws which are binding upon all mankind. However, as the Sefer Ha’hinuch notes, several differences exist between this prohibition as it applies to the Jewish Nation and its application to gentiles. First, for Jews, this prohibition pertains only to kosher animals, as mentioned above, whereas for gentiles, eating a limb from a live animal of any species transgresses this command. Secondly, a Jew who violates this prohibition is liable to Malkut, whereas a gentile’s violation of any of the seven Noachide laws is punishable by death. (Since non-Jews are given only seven commands to observe, their violations of these commands are treated with greater severity.) Additionally, whereas a Jew is not punished if he comes forward and confesses his offense, gentiles are punished for violations of the Noachide laws even on the basis of their confession. Another distinction relates to the minimum quantity that must be consumed for the person to be liable to punishment. A Jew, as mentioned earlier, is liable if he eats a Ke’zayit of “Eber Min Ha’hai,” whereas a gentile is liable for eating even a minimal quantity (“Mashehu”). The Torah’s commands forbidding cruelty to animals draws our attention to the need to cultivate within ourselves a kind, sensitive, compassionate nature. If the Torah demands that we avoid cruelty to animals, then certainly, in our dealings with people, who are endowed with the divine image, we must be especially kind and ensure not to cause them any sort of pain or discomfort.