בבא קמא ח׳:א׳ - ח׳:ב׳

החובל. וכמה הוא יפה – for if he needed to, he would sell himself as a Hebrew slave. But the one who damages him causes him the loss of this money.

כיוצא בזה – according to what he enjoys, the greatness of his trouble and pain.

צמחין – white pustules.

שבת – all the days of the illness, we see him as if he is watchman of cucumbers and provide his salary of each day. For behold he is not fit for another labor even without illness for his hand is cut off or his leg and he has already been given their value.

הכל לפי המבייש – an unimportant man who was put to shame, his insult is greater.

והמתבייש – according to his importance is his shame [greater]. And each of these five things are derived from Biblical verses. Damages/נזק, as it is written (Exodus 21:24): “eye for eye” – and that does not mean to say an actual eye, as it is written (Numbers 35:31): “You may not accept a ransom for the life of a murderer.” For the life of a murderer you don’t take a ransom, but you do take a ransom for the heads of his limbs, for if he blinded he eye of his fellow, we give him the value of the eye, and that is “eye for an eye.” Pain/צער – we derive from (Exodus 21:25): “wound for wound.”. For it is an additional verse making him liable for the pain and even in the place of damage. And you should not say, behold he acquired his hand, and he now must cut it off. But we say that he should have cut it off with a drug, and this one severed it with iron and caused him pain. Therefore, he pays for the pain [that he caused]. ריפוי ושבת /healing and idleness/sitting. (Exodus 21:19): “Except that he must pay for his idleness and his cure,” and specifically if the illness comes on account of the wound. But if the hill person was negligent regarding himself and transgressed the words of the physician, the one who did damage is not liable for idleness and healing for we require on account of negligence. בשת/insult or indignity – as it is written (Deuteronomy 25:12): “You shall cut off her hand; [show no pity] – it is money. And the law of the Torah is that one cannot judge aa single law in the world other than judges who are ordained in the Land of Israel, as it is written (Exodus 22:8): “the case of both parties shall come before God.” And they [who judge] are not called "אלהים"/God, other than those who are ordained in the Land of Israel. But loans, business transactions, agreements by which one’s landed estate is mortgaged in the form of a sale from date (independent of he loan to consummated afterwards so that at a certain date the creditor can claim the property, even if sold in the meantime, by referring to the priority of his purchase (i.e., deeds of transfer), admissions and denials, we adjudicate them outside the Land [of Israel] as if they (i.e., the judges) are representatives of the Jewish court of the Land of Israel and their agency we make use of. And this alone in a found matter where there is a [potential] loss of money [and similarly] an animal that damaged with the tooth or the foot and they are forewarned, or if a man caused damage to an animal. But an animal that caused damage to a person, or a person to another person, we don’t judge hem outside the Land [of Israel] at all. Rather, we excommunicate the person who wounds or the one who causes damage, until he go up with his fellow litigant to the Land of Israel or that he will provide, through the path of compromise, something close to what appears in the eyes of the judge. But a limited matter, they don’t render a decision upon. And the same law applies to fines that written in the Torah and in all of them is Talmudic learning: We don’t collect them – the judges of the Diaspora, but rather we excommunicate whomever is liable for them as we have explained.

ושור אינו משלם אלא נזק – as it is written (Leviticus 24:19): “If anyone [maims] his fellow, [as he has done so shall it be done to him,” and not an ox for its fellow.

ופטור מדמי ולדות – as it is written (Exodus 21:22): “When men fight” - men and not oxen.