Bava Kamma 2:5 - 2:6

נגח נגף [וכו'] – all of them are derivatives of the horn.

דיו לבא מן הדין להיות כנדון – the “horn” in the domain of the one who suffered damages that you bring from the law of the “horn” in the public domain, and as you have said regarding the horn which [the Rabbis] were stringent about it in the public domain, does it not follow logically that we should be strict with it in the domain of the one who supported the damages. It is sufficient that it (i.e., the inferred law) should be like that of the premise, like the horn in the public domain, and not be liable in the domain of the one who suffered damages other than one-half damages just as he is liable in the private domain.

אני לא אדון קרן מקרן – as we stated above, but rather the “horn” from the “foot.” The place where he was stringent upon him with the “tooth” and the “foot” does it not follow logically that we should be stringent with the “horn?”

דיו לבא מן הדין – for finally, if it is not the “horn” in the public domain, you will not find a side for an a-minori/a-majori. And Rabbi Tarfon, although that in general, he holds that it is enough for it is from the Torah as it is written (Numbers 12:14): “Would she not bear her shame for seven days?” All the more so for God’s presence for fourteen days, but it is enough if the inferred law be as strict as the premise, therefore, “she should be shut out of the camp for seven days” (Numbers 12:14) and no more than that. Nevertheless, here, he does not hold that it is enough for Rabbi Tarfon holds that when we state that it is enough where he didn’t refute an a-minori/a-majori such as there (i.e., Numbers 12:14) of the seven days of God’s Divine presence is not written [in the Biblical verse], the Kal V’Homer brings fourteen. The “it is enough” comes to exclude seven and to establish seven since it mentions this Kal V’Homer for these seven that has been established and it doesn’t refute it completely. But here, the half-damages are written, whether for the public domain or whether in the courtyard of the one who suffered damages, and the Kal V’aHomer comes and brings another one-half damage and makes it full damages. If he had expounded on the “it is enough” and you established ait as high-damages as at the beginning, I would raise to him the objection of the Kal V’Homer and not benefit from it at all. But the Rabbis hold that even where they raise the objection of the Kal V’Homer, we state it as “it is enough” and the Halakha is according to the Sages.

בין ער בין ישן – if he was sleeping and another [person] came and slept at his side, and he second damaged the first, he is liable, but if he first [person] damaged the second, he is exempt [from punishment]. But if they slept together, each one of them who caused damage to his fellow is liable, because of them are considered as forewarned regarding each other.

סימא את עין חבירו – even inadvertently, he is liable for damages, but not for four things (see Talmud Bava Kamma 26a-b), for [the Torah] does not declare him liable for four things other than wanton action, or something close to wanton action.