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משנה א

Mishnayos Bava Kamma Perek 3 Mishnah 9

בבא קמא פרק ג׳ משנה ט׳

9
With regard to an innocuous ox worth one hundred dinars that gored an ox worth two hundred dinars, and the carcass of the dead ox is not worth anything, its owner takes the entire ox that gored it, since it is worth half the value of the damage. With regard to an innocuous ox worth two hundred dinars that gored another ox worth two hundred, and the carcass is worth nothing, Rabbi Meir said: It is about this type of case that it is stated: “Then they shall sell the live ox, and divide its monetary value” (Exodus 21:35). Rabbi Yehuda said to him: And that is the halakha, yet your interpretation of the verse is incorrect. You have upheld the clause: “Then they shall sell the live ox and divide its monetary value,” which fits your interpretation of the case. But you have not upheld the latter clause of the verse: “And the dead they shall also divide,” since in the case you mentioned the carcass is worthless. Rather, to which case is the verse referring? It is the case of an ox worth two hundred dinars that gored another ox worth two hundred dinars, and the carcass is worth fifty dinars. In this case, this party takes half the value of the living ox, one hundred dinars, and half the value of the dead ox, twenty-five dinars; and that party also takes half the value of the living ox and half the value of the dead ox.
שׁוֹר שָׁוֶה מָנֶה שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְאֵין הַנְּבֵלָה יָפָה כְלוּם, נוֹטֵל אֶת הַשּׁוֹר. שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְאֵין הַנְּבֵלָה יָפָה כְלוּם, אָמַר רַבִּי מֵאִיר, עַל זֶה נֶאֱמַר (שמות כא) וּמָכְרוּ אֶת הַשּׁוֹר הַחַי וְחָצוּ אֶת כַּסְפּוֹ. אָמַר לוֹ רַבִּי יְהוּדָה, וְכֵן הֲלָכָה, קִיַּמְתָּ וּמָכְרוּ אֶת הַשּׁוֹר הַחַי וְחָצוּ אֶת כַּסְפּוֹ, וְלֹא קִיַּמְתָּ (שם) וְגַם אֶת הַמֵּת יֶחֱצוּן, וְאֵיזֶה, זֶה שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם, וְהַנְּבֵלָה יָפָה חֲמִשִּׁים זוּז, שֶׁזֶּה נוֹטֵל חֲצִי הַחַי וַחֲצִי הַמֵּת, וְזֶה נוֹטֵל חֲצִי הַחַי וַחֲצִי הַמֵּת:
ט׳
ברטנורא

וכן הלכה – certainly it is the Halakha that he gives him a Maneh which is one-half the damages, but this ox is not mentioned in the Torah , for you have fulfilled and sold the living ox, etc. And there is a dispute between Rabbi Meir and Rabbi Yehuda in the profit of the carrion, such as at the time of death, it was not worthy anything, but it increased in value afterwards and it was worthy of being fed to dogs or to be sold to a heathen. Rabbi Meir holds that there is raise in the value of the carrion of the ox that had suffered damages, and the one (i.e., the owner of the ox) who did the damage didn’t give anything other than providing one-half of his damage, and that is identical with that which Rabbi Meir said regarding this, as it states (Exodus 21:35): “[When a man’s ox injures his neighbor’s ox and it dies,] they shall sell the live ox and divide its price,” meaning to say, that he (i.e., the owner of the ox that did the damage) gives him half his damages from the monetary value of the living ox, and he doesn’t deduct for himself anything on account of the increase in value that the carrion gained. But Rabbi Yehuda holds that the one-half of the increased value of the carrion that caused damages and when [the owner of] the ox that caused damages pays to [the owner of] the ox that suffered damages his one-half damage, he deducts for himself one-half the increase in value of the carrion (according to the condition of the animal) from the time of [its] death until the time of their appearance in court (see Talmud Bava Kamma 34a), and that is exactly what Rabbi Yehuda stated to Rabbi Meir: You have fulfilled the Biblical verse in that you have sold the living animal, but you have not fulfilled [the Biblical mandate] (Exodus 21:35): “they shall also divide the dead animal,” for he has to divide the increase In value of the dead carrion and the [owner of the] one who did damage must give him [the owner of the one whose ox died] one-half. And the Halakha is according to Rabbi Yehuda.

וכן הלכה. ודאי כן הלכה דמנה נותן לו דהיינו חצי נזק. אבל אין זה שור האמור בתורה, דקיימת ומכרו את השור החי וגו׳. ופלוגתא דר״מ ורבי יהודה הוא בשבח נבלה, כגון שבשעת מיתה לא היתה שוה כלום ונתייקרה אחר כך והיא שוה להאכילה לכלבים או למכרה לנכרי, ר״מ סבר שבח נבלה דניזק הוי, ולא שקיל בה מזיק כלום אלא נותן לו חצי נזקו, והיינו דקאמר ר״מ על זה נאמר ומכרו את השור החי וחצו את כספו, כלומר, שצריך ליתן לו דמי חצי נזקו מדמי שור החי ואינו מנכה לו כלום בעבור השבח שהשביחה הנבלה. ור׳ יהודה סבר דחצי שבח נבלה דמזיק הוי, וכשבא מזיק לשלם לניזק דמי חצי נזקו, מנכה לו חצי שבח שהשביחה הנבלה משעת מיתה עד שעת העמדה בדין, והיינו דקאמר ר׳ יהודה לרבי מאיר קיימת ומכרו את השור החי ולא קיימת וגם את המת יחצון, שצריך לחלק השבח שהשביח המת ושקל ליה מזיק פלגא. והלכה כרבי יהודה:

משנה ב

Mishnayos Bava Kamma Perek 3 Mishnah 10

בבא קמא פרק ג׳ משנה י׳

10
There are cases where one is liable for an act of damage caused by his ox, but exempt from liability for the same action if he performed it himself. Conversely, there are also cases where one is exempt from liability for the action of his ox, but liable for his own action. How so? If his ox caused a person humilation, he is exempt from paying compensation, but if he himself humiliated another, he is liable. Similarly, if his ox blinded the eye of his slave or knocked out his slave’s tooth, he is exempt from having to emancipate the slave for this mutilation. But if he himself blinded his slave’s eye or knocked out his tooth, he is liable to emancipate him, as stated in the Torah (Exodus 21:26–27). By contrast, if his ox injured the owner’s father or his mother, he is liable to pay damages, but if he himself injured his father or his mother, he is exempt from paying compensation. Similarly, if his ox set fire to a haystack on Shabbat, he is liable to pay damages. But if he himself set fire to a haystack on Shabbat, he is exempt from paying damages. He is exempt from payment in these cases due to the fact that he is liable to receive the death penalty for injuring his father or mother or for desecrating Shabbat.
יֵשׁ חַיָּב עַל מַעֲשֵׂה שׁוֹרוֹ וּפָטוּר עַל מַעֲשֵׂה עַצְמוֹ, פָּטוּר עַל מַעֲשֵׂה שׁוֹרוֹ וְחַיָּב עַל מַעֲשֵׂה עַצְמוֹ. שׁוֹרוֹ שֶׁבִּיֵּשׁ, פָּטוּר, וְהוּא שֶׁבִּיֵּשׁ, חַיָּב. שׁוֹרוֹ שֶׁסִּמֵּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, פָּטוּר, וְהוּא שֶׁסִּמֵּא אֶת עֵין עַבְדּוֹ, וְהִפִּיל אֶת שִׁנּוֹ, חַיָּב. שׁוֹרוֹ שֶׁחָבַל בְּאָבִיו וְאִמּוֹ, חַיָּב, וְהוּא שֶׁחָבַל בְּאָבִיו וְאִמּוֹ, פָּטוּר. שׁוֹרוֹ שֶׁהִדְלִיק אֶת הַגָּדִישׁ בְּשַׁבָּת, חַיָּב, וְהוּא שֶׁהִדְלִיק אֶת הַגָּדִישׁ בְּשַׁבָּת, פָּטוּר, מִפְּנֵי שֶׁהוּא מִתְחַיֵּב בְּנַפְשׁוֹ:
י׳
ברטנורא

שורו שבייש פטור – 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 to its fellow.” Alternatively, the one causing an indignity is not liable other than when he causes an indignity/puts to shame with intention, but an ox does not “intend” to cause an indignity/put to shame to anyone.

שורו שסימא את עין עבדו פטור – the slave does not become a free person by means of this [act].

והוא שסימא את עין עבדו חייב – [as it states] (Exodus 21:26): “[When a man strikes the eye of his slave, male or female, and destroys it,] he shall let him go free on account of his eye.”

שור שחבל באביו ובאמו חייב – with the payment of their damages.

הוא שחבל באביו ובאמו פטור – [exempt] from payment, for a person does not die and pay [damages].

שורו שהדליק את הגדיש בשבת חייב – one-half damages since it is different/strange.

שורו שבייש פטור. דכתיב איש בעמיתו, ולא שור בעמיתו. אי נמי, אין המבייש חייב אלא כשמבייש בכונה, ושור לאו מכוין לבייש הוא:

שורו שסימא את עין עבדו פטור. ואין העבד יוצא בן חורין על ידו:

והוא שסימא את עין עבדו חייב. שנאמר (שמות כ״א) לחפשי ישלחנו:

שורו שחבל באביו ובאמו חייב. בתשלומי נזק:

והוא שחבל באביו ובאמו פטור. מן התשלומין. שאין אדם מת ומשלם:

שורו שהדליק את הגדיש בשבת חייב. חצי נזק. דמשונה הוא:

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