Mishneh Torah, Damages to Property 9-11

בְּהֵמָה מְעֻבֶּרֶת שֶׁהִזִּיקָה גּוֹבֶה חֲצִי נֵזֶק מִמֶּנָּה וּמִוְּלָדָהּ מִפְּנֵי שֶׁהוּא מִגּוּפָהּ. אֲבָל תַּרְנְגלֶת שֶׁהִזִּיקָה אֵינוֹ גּוֹבֶה מִבֵּיצָתָהּ מִפְּנֵי שֶׁהַבֵּיצָה אֵינָהּ מִגּוּפָהּ אֲבָל מֻבְדֶּלֶת וּמֻפְרֶשֶׁת מִמֶּנָּה:

When an animal that is pregnant causes damage, the sum of half the damages may be expropriated from the mother and its offspring, for the offspring are considered to be part of its body. When, by contrast, a chicken causes damage, the amount due may not be collected from its eggs. [The rationale is that a chicken's] eggs are not considered to be part of its body, but rather separate and distinct from it.

מְעֻבֶּרֶת שֶׁנָּגְחָה וְנִמְצָא וְלָדָהּ בְּצִדָּהּ וְאֵין יָדוּעַ אִם עַד שֶׁלֹּא נָגְחָה יָלְדָה אוֹ אַחַר שֶׁנָּגְחָה יָלְדָה. מְשַׁלֵּם חֲצִי נֵזֶק מִן הַפָּרָה וְאֵינוֹ גּוֹבֶה מִן הַוָּלָד כְּלוּם עַד שֶׁיָּבִיא רְאָיָה שֶׁבְּשָׁעָה שֶׁנָּגְחָה הָיְתָה מְעֻבֶּרֶת. שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו לְהָבִיא הָרְאָיָה:

When a cow that is pregnant gored [another cow], and the calf [of the goring cow] is found at its side, but it is not known whether it had given birth before it gored or not, the sum of half the damages may be collected from the cow [alone]. Nothing may be collected from the calf, unless [the plaintiff can bring proof that it was pregnant when it gored. [The rationale is that] when a person desires to expropriate money from a colleague, the burden of proof is upon him.

שׁוֹר שֶׁנָּגַח פָּרָה מְעֻבֶּרֶת וְנִמְצָא עֻבָּרָהּ נוֹפֵל בְּצִדָּהּ וְאֵין יָדוּעַ אִם עַד שֶׁלֹּא נְגָחָהּ הִפִּילָה אוֹ מֵחֲמַת נְגִיחָה הִפִּילָה. מְשַׁלֵּם נֵזֶק הַפָּרָה וְאֵינוֹ מְשַׁלֵּם נֵזֶק הַוָּלָד. שֶׁהַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה:

[Similarly,] if a bull gores a pregnant cow and we find its calf stillborn at her side, and we do not know if it gave birth to the stillborn calf before it was gored, or it gave birth to the stillborn calf because it was gored, [the owner of the bull] is required to pay for [only] the damage to the cow and not the damage to the calf. For when a person desires to expropriate money from a colleague, the burden of proof is upon him.

נָגַח פָּרָה מְעֻבֶּרֶת וְהִפִּילָה. אֵין שָׁמִין פְּחַת פָּרָה בִּפְנֵי עַצְמָהּ וּפְחַת הַוָּלָד בִּפְנֵי עַצְמוֹ. אֶלָּא שָׁמִין כַּמָּה הָיְתָה הַפָּרָה שָׁוָה כְּשֶׁהָיְתָה מְעֻבֶּרֶת וּבְרִיאָה וְכַמָּה הִיא שָׁוָה עַכְשָׁו הִיא וְהַנֵּפֶל שֶׁלָּהּ וּמְשַׁלֵּם הַפְּחָת אוֹ חֶצְיוֹ אִם הָיָה תָּם:

When [an ox] gores a pregnant cow and causes it to miscarry, we do not evaluate the damage to the cow separately and the damage to the calf separately, [and obligate the owner of the ox for the total]. Instead, we evaluate the worth of the cow when it was pregnant and healthy and compare it to its present worth and that of the body of the fetus. The owner of the ox must pay the difference [if it was mu'ad] or half the difference if it was tam.

הָיְתָה הַפָּרָה לְאֶחָד וְהַוָּלָד לְאֶחָד הֲרֵי פְּחַת הַשֻּׁמָּן שֶׁפָּחַת גּוּף הַפָּרָה לְבַעַל הַפָּרָה. וּפְחַת הַנֶּפַח חוֹלְקִין אוֹתוֹ בַּעַל הַפָּרָה עִם בַּעַל הַוָּלָד. וְהַנֵּפֶל שֶׁל בַּעַל הַוָּלָד:

If the cow was owned by one person and the calf by another, the loss in the fat of the cow [caused by the miscarriage] is owed to the owner of the cow; the loss of the cow's bulk is divided between the owner of the cow and the owner of the calf. The carcass of the calf belongs to the owner of the calf.

שׁוֹר שֶׁהָיָה רוֹדֵף אַחַר שׁוֹר אַחֵר וְהֻזַּק. הַנִּזָּק אוֹמֵר שׁוֹרְךָ הִזִּיק וְזֶה אוֹמֵר אֵינִי יוֹדֵעַ שֶׁמָּא בְּסֶלַע לָקָה. הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. וְאַף עַל פִּי שֶׁהַנִּזָק אוֹמֵר אֵינִי יוֹדֵעַ בְּוַדַּאי וְזֶה אוֹמֵר אֵינִי יוֹדֵעַ. טָעַן הַנִּזָּק וְאָמַר וַדַּאי אַתָּה יוֹדֵעַ שֶׁשּׁוֹרְךָ הִזִּיק הֲרֵי זֶה נִשְׁבָּע שְׁבוּעַת הֶסֵּת שֶׁאֵינוֹ יוֹדֵעַ אִם הָיָה מוּעָד. אֲבָל אִם הָיָה תָּם פָּטוּר אַף מִשְּׁבוּעַת הֶסֵּת שֶׁאֲפִלּוּ הוֹדָה מֵעַצְמוֹ פָּטוּר שֶׁחֲצִי נֵזֶק קְנָס הוּא וּמוֹדֶה בִּקְנָס פָּטוּר הוּא:

[The following rules apply when] one ox was pursuing another ox, and one was damaged. [If the owner of the ox] that was damaged said: "It was your ox that caused the damage," and [the owner of the other ox] said, "I do not know, perhaps it was damaged by a rock," the burden of proof is upon the one who wishes to exact payment. [This ruling applies] even though the one whose property was damaged states: "I am certain [that your ox caused the damages], and the other person says: "I do not know." If the person whose property was damaged claims: "You certainly know that your ox caused the damage," if [his ox] was mu'ad, [the other person] is required to take a Rabbinic oath that he does not know [that his ox caused the damage]. If, however, [his ox] was tam, he is not required to take a Rabbinic oath. [The rationale is that] even if he admitted [that his ox had caused the damage], he would not be liable. For the liability for half the damages is a fine, and a person who admits culpability for a fine [when there are no witnesses to obligate him] is not liable.

הָיוּ שְׁנַיִם רוֹדְפִין אַחַר אֶחָד וַהֲרֵי עֵדִים שֶׁאֶחָד מֵהֶן הִזִּיק וְאֵין הָעֵדִים יוֹדְעִים אֵיזֶהוּ מִשְּׁנֵיהֶם. זֶה אוֹמֵר שׁוֹרְךָ הִזִּיק וְזֶה אוֹמֵר שׁוֹרְךָ הִזִּיק שְׁנֵיהֶם פְּטוּרִין. וְאִם הָיוּ שְׁנֵיהֶם שֶׁל אִישׁ אֶחָד חַיָּב לְשַׁלֵּם מִגּוּף הַפָּחוּת שֶׁבִּשְׁנֵיהֶם. וְאִם הָיוּ מוּעָדִין מְשַׁלֵּם נֵזֶק שָׁלֵם מִנְּכָסָיו:

[A person whose ox was damaged has no legal redress in the following instance.] Two [oxen belonging to two separate owners] were pursuing a third ox. Witnesses saw that one of the oxen caused the third ox damage, but were not able to identify which ox caused the damage. [Since] one of the owners claims, "Your ox caused the damage," and the other claims, "Your ox caused the damage," neither is liable. If both oxen belong to the same person, he is liable to pay from the body of the less valuable [ox, if that ox is tam]. If both oxen are mu'adim, he must pay the full amount of the damage from his property.

בַּמֶּה דְּבָרִים אֲמוּרִים בְּשֶׁשְּׁנֵי הַשְּׁוָרִים עוֹמְדִין. אֲבָל אִם מֵת אֶחָד מֵהֶן אוֹ אָבַד וְהָיָה אֶחָד מֵהֶן תָּם אַף עַל פִּי שֶׁהֵן שֶׁל אִישׁ אֶחָד פָּטוּר. שֶׁהֲרֵי אוֹמֵר לוֹ הָבֵא רְאָיָה שֶׁזֶּה הָעוֹמֵד הוּא שֶׁהִזִּיק וַאֲשַׁלֵּם לְךָ:

When does the above apply? When both oxen are present before us. If, however, one of the oxen died or was lost, and it was tam, [their owner] is not liable even though they both belong to him. For he can tell the person whose property was damaged: "Prove to me that it was the ox that is here that caused the damage, and I will pay you."

הָיוּ שְׁנֵי הַשְּׁוָרִים הָרוֹדְפִין אֶחָד גָּדוֹל וְאֶחָד קָטָן. הַנִּזָּק אוֹמֵר גָּדוֹל הִזִּיק וְהַמַּזִּיק אוֹמֵר קָטָן הִזִּיק. הָיָה אֶחָד תָּם וְאֶחָד מוּעָד הַנִּזָּק אוֹמֵר מוּעָד הִזִּיק וְהַמַּזִּיק אוֹמֵר תָּם הִזִּיק. הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה:

[Similar principles apply in a case where an ox was damaged by one of two oxen belonging to the same owner.] One of the two oxen that pursued [the damaged ox] was large and one was small. If the person whose ox was damaged claims that it was the larger one that caused the damage, and the person whose oxen caused the damage claims that the smaller one caused the damage, [the burden of proof is upon the one who wishes to exact payment]. [Similarly,] if one of the oxen was tam and the other mu'ad, and the person whose ox was damaged claims that it was the mu'ad that caused the damage, and the person whose oxen caused the damage claims that the tam caused the damage, the burden of proof is upon the one who wishes to exact payment.

לֹא הָיְתָה שָׁם רְאָיָה בְּרוּרָה שֶׁזֶּה הִזִּיק אֶלָּא עֵדִים מְעִידִים שֶׁאֶחָד מִשְּׁנֵי אֵלּוּ הִזִּיק מְשַׁלֵּם הַמַּזִּיק כְּמוֹ שֶׁאוֹמֵר. וְאִם טָעַן הַנִּזָּק שֶׁאַתָּה יוֹדֵעַ וַדַּאי שֶׁזֶּה הִזִּיק בְּפָנֶיךָ הֲרֵי הַמַּזִּיק נִשְׁבָּע שְׁבוּעַת הַתּוֹרָה וּמְשַׁלֵּם כְּמוֹ שֶׁהוֹדָה שֶׁהֲרֵי הוֹדָה בְּמִקְצָת:

If there was no clear proof which of the oxen caused the damage, but witnesses testify that one of the two oxen [owned by this person] caused the damage, the person whose oxen caused the damage must pay the amount he admits. If the person whose property was damaged claimed, "You know that the damage was caused by the other ox in your presence," the person whose ox caused the damage must take an oath mandated by Scriptural law. He then pays the amount he admitted. [The oath is required] because he admitted a portion [of the claim levied against him].

הָיוּ הַנִּזָּקִין שְׁנַיִם אֶחָד גָּדוֹל וְאֶחָד קָטָן וְהַמַּזִּיקִין אֶחָד גָּדוֹל וְאֶחָד קָטָן. הַנִּזָּק אוֹמֵר גָּדוֹל הִזִּיק אֶת הַגָּדוֹל וְהַקָּטָן אֶת הַקָּטָן וְהַמַּזִּיק אוֹמֵר לֹא כִּי אֶלָּא קָטָן הִזִּיק אֶת הַגָּדוֹל וְגָדוֹל אֶת הַקָּטָן. אוֹ שֶׁהָיָה אֶחָד תָּם וְאֶחָד מוּעָד הַנִּזָּק אוֹמֵר הַמּוּעָד הִזִּיק אֶת הַגָּדוֹל וְתָם הִזִּיק אֶת הַקָּטָן וְהַמַּזִּיק אוֹמֵר תָּם הִזִּיק אֶת הַגָּדוֹל וְהַמּוּעָד הִזִּיק אֶת הַקָּטָן. הַמּוֹצִיא מֵחֲבֵרוֹ עָלָיו הָרְאָיָה. לֹא הָיְתָה שָׁם רְאָיָה בְּרוּרָה הַמַּזִּיק פָּטוּר. לְמָה זֶה דּוֹמֶה לְזֶה טוֹעֵן אֶת חֲבֵרוֹ חִטִּים וְהוֹדָה לוֹ בִּשְׂעוֹרִים שֶׁהוּא נִשְׁבַּע שְׁבוּעַת הֶסֵּת וּפָטוּר אַף מִדְּמֵי שְׂעוֹרִים כְּמוֹ שֶׁיִּתְבָּאֵר בְּהִלְכוֹת טוֹעֵן. וְאִם תָּפַס הַנִּזָּק הֲרֵי זֶה מְשַׁלֵּם לַקָּטָן מִן הַגָּדוֹל וְלַגָּדוֹל מִן הַקָּטָן כְּמוֹ שֶׁהוֹדָה הַמַּזִּיק. אֲבָל אִם לֹא תָּפַס אֵין מוֹצִיאִין מִן הַמַּזִּיק כְּלוּם:

[The following rules apply when] two oxen were damaged, one large and one small, and there were two oxen that caused the damage, one large and one small. The person whose oxen were damaged claims: the large ox damaged the large ox, and the small ox damaged the small ox. The person whose oxen caused the damage, by contrast claims: "No. It was the small ox that damaged the large one, and the large ox that damaged the small one." [A similar dispute arises if] one [of the oxen that caused the damage] was mu'ad and the other tam. The person whose oxen were damaged claims: the ox that was mu'ad damaged the large ox, and the ox that was tam damaged the small ox. By contrast, the person whose oxen caused the damage claims: "It was the ox that was tam that damaged the large one, and the ox that was mu'ad that damaged the small one." [In both these instances,] the burden of proof is upon the one who wishes to exact payment. If there is no proof, the one who caused the damage is not liable [at all]. To what can this be compared? To an instance where a person claims that a colleague owes him wheat, and the colleague admits to owing him barley. In such a case, [the defendant] is required to take a Rabbinic oath and then is not liable, even for the barley, as will be explained in Hilchot To'en.If the person whose oxen were damaged seizes possession [of property belonging to the person whose oxen caused the damage], he may take payment for the damages to the small ox from the body of the large ox and may take payment for the damages to the large ox from the body of the small ox, as the person who caused the damages admitted. If he did not seize possession [of such property], however, no money at all is expropriated from the person whose oxen caused the damage.

שׁוֹר שֶׁנָּגַח וְחָזַר וְנָגַח שׁוֹר אַחֵר הֲרֵי הַנִּזָּק הָרִאשׁוֹן וְהַבְּעָלִים שֻׁתָּפִין בּוֹ. כֵּיצַד. שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח שׁוֹר שָׁוֶה מָאתַיִם וְאֵין הַנְּבֵלָה יָפָה כְּלוּם הַנִּזָּק נוֹטֵל מֵאָה וּבַעַל הַשּׁוֹר מֵאָה. חָזַר וְנָגַח שׁוֹר אַחֵר שָׁוֶה מָאתַיִם וְאֵין הַנְּבֵלָה יָפָה כְּלוּם הָאַחֲרוֹן נוֹטֵל מֵאָה וְהַנִּזָּק שֶׁלְּפָנָיו עִם הַבְּעָלִים נוֹטְלִין חֲמִשִּׁים חֲמִשִּׁים זוּז. חָזַר וְנָגַח שׁוֹר אַחֵר שָׁוֶה מָאתַיִם וְאֵין הַנְּבֵלָה יָפָה כְּלוּם הָאַחֲרוֹן נוֹטֵל מֵאָה וְנִזָּק שֶׁלְּפָנָיו חֲמִשִּׁים וְהַנִּזָּק הָרִאשׁוֹן עִם הַבְּעָלִים עֶשְׂרִים וַחֲמִשָּׁה עֶשְׂרִים וַחֲמִשָּׁה. וְכֵן עַל דֶּרֶךְ זוֹ חוֹלְקִין וְהוֹלְכִים:

When one ox gores [another ox] and then gores a third ox, the owner of the first ox that was gored and the owner [of the goring ox] are considered to be partners. What is implied? When an ox that is worth 200 [zuz] gores another ox that is worth 200 [zuz] and the carcass is not worth anything, the owner of the damaged ox is entitled to 100 [zuz from the ox that gored] and its owner 100 [zuz]. If that ox gores another ox that is worth 200 [zuz] and its carcass is of no value, the owner of the latter ox is entitled to 100 [zuz] and the owner of the first ox and the original owner of the ox are each entitled to 50 [zuz]. If that ox gores another ox that is worth 200 [zuz] and its carcass is of no value, the owner of the latter ox is entitled to 100 [zuz], the owner of the second ox that was gored is entitled to 50 [zuz], and the owner of the first ox and the original owner of the ox are each entitled to 25 [zuz]. This pattern is followed in the future [if the ox continues to gore].

נִזָּק שֶׁתָּפַס בְּהֵמָה שֶׁהִזִּיקָה לִגְבּוֹת חֲצִי נִזְקוֹ מִגּוּפָהּ נַעֲשָׂה עָלֶיהָ שׁוֹמֵר שָׂכָר לִנְזָקִין וְאִם יָצְתָה וְהִזִּיקָה הַנִּזָּק הָרִאשׁוֹן חַיָּב בִּנְזָקֶיהָ וְהַבְּעָלִים פְּטוּרִין. כֵּיצַד. שׁוֹר שָׁוֶה מָאתַיִם שֶׁנָּגַח וְהִפְסִיד מָאתַיִם וּתְפָסוֹ הַנִּזָּק לִגְבּוֹת מִמֶּנּוּ מֵאָה וְחָזַר וְנָגַח וְהִפְסִיד בְּמֵאָה וְאַרְבָּעִים הֲרֵי הַנִּזָּק הָאַחֲרוֹן מִשְׁתַּלֵּם שִׁבְעִים וְהַנִּזָּק הָרִאשׁוֹן שֶׁתְּפָסוֹ מִשְׁתַּלֵּם מוֹתַר נִזְקוֹ וְהוּא שְׁלֹשִׁים וְהַבְּעָלִים מֵאָה. וְכֵן כָּל כַּיּוֹצֵא בָּזֶה:

When a person whose [ox] was damaged seizes the animal that caused the damage in order to collect half the damages from its body, he is considered to be a paid watchman with regard to any damages it causes. Therefore, if it causes damages, the person whose ox was first damaged is liable, and its owner is not liable. What is implied? An ox that is worth 200 [zuz] gored [another ox], causing damages of 200 [zuz]. The person whose ox was damaged seized [the goring ox] in order to collect the 100 [zuz] that is due him, Afterwards, [the ox that caused the damage] gored [another ox], causing damages of 140 [zuz]. The person whose property was damaged last receives 70 [zuz], the person who took possession of the ox because it damaged his property receives the remainder of the damage done to his ox - 30 zuz - and the original owner, 100 zuz. The same principles apply in other similar situations.

שְׁנֵי שְׁוָרִים תַּמִּים שֶׁחָבְלוּ זֶה בָּזֶה מְשַׁלְּמִין בַּמּוֹתָר חֲצִי נֵזֶק. שְׁנֵיהֶם מוּעָדִין (אוֹ מוּעָד וְאָדָם) שֶׁחָבְלוּ זֶה בָּזֶה מְשַׁלְּמִין בַּמּוֹתָר נֵזֶק שָׁלֵם. אֶחָד תָּם וְאֶחָד מוּעָד. מוּעָד בְּתָם מְשַׁלֵּם בַּמּוֹתָר נֵזֶק שָׁלֵם תָּם בְּמוּעָד מְשַׁלֵּם בַּמּוֹתָר חֲצִי נֵזֶק. כֵּיצַד. שׁוֹר תָּם שֶׁהִפְסִיד בְּשׁוֹר תָּם אַחֵר שְׁוֵה מָנֶה וְחָזַר זֶה הָאַחֲרוֹן וְהִפְסִיד בָּרִאשׁוֹן שְׁוֵה אַרְבָּעִים הֲרֵי בַּעַל הָרִאשׁוֹן מְשַׁלֵּם לַבַּעַל הָאַחֲרוֹן שְׁלֹשִׁים. הָיוּ שְׁנֵיהֶם מוּעָדִין בַּעַל הָרִאשׁוֹן מְשַׁלֵּם שִׁשִּׁים. הָרִאשׁוֹן מוּעָד וְאַחֲרוֹן תָּם בַּעַל הָרִאשׁוֹן מְשַׁלֵּם שְׁמוֹנִים. הָרִאשׁוֹן תָּם וְהָאַחֲרוֹן מוּעָד בַּעַל הָרִאשׁוֹן מְשַׁלֵּם עֲשָׂרָה:

When two oxen that are tamim gore one another, half of the remainder of the damages must be paid to the one whose ox suffered the greater damage. If both oxen were mu'adim or an ox that was mu'ad and a man injured one another, the entire amount of the remainder of the damages must be paid to the one whose ox [or the man] who suffered the greatest damage. [The following rules apply if] one of the oxen is tam and one is mu'ad. If [the larger amount of the damage was caused by] the ox that is mu'ad, the entire amount of the remainder of the damages must be paid [to the owner of the tam]. If [the larger amount of the damage was caused by] the ox that is tam, half of the remainder of the damages must be paid [to the owner of the mu'ad. What is implied? When one ox that is tam causes 100 [zuz] worth of damage to another ox that is tam, and the other ox causes 40 [zuz] worth of damage to the first ox, the owner of the first ox must pay 30 [zuz] to the owner of the second ox. If they were both mu'adim, the owner of the first ox must pay 60 [zuz] to the owner of the second ox. If the first ox was mu'ad and the second ox was tam, the owner of the first ox must pay 80. If the first ox was tam and the second ox was mu'ad, the owner of the first ox must pay 10.

שׁוֹר שֶׁהֵמִית אֶת הָאָדָם בְּכָל מָקוֹם בֵּין גָּדוֹל בֵּין קָטָן בֵּין עֶבֶד בֵּין בֶּן חוֹרִין אֶחָד תָּם וְאֶחָד מוּעָד הֲרֵי זֶה נִסְקָל. וְאִם הֵמִית אֶת הָעַכּוּ"ם פָּטוּר כְּדִינֵיהֶם:

Wherever an ox kills a [Jew], whether an adult or a child, whether a servant or a free man, whether the ox is tam or mu'ad, [the ox] must be stoned to death.If an ox kills a gentile, it is not executed, for this is their law.

אֶחָד שׁוֹר וְאֶחָד שְׁאָר בְּהֵמָה חַיָּה וְעוֹף שֶׁהֵמִיתוּ הֲרֵי אֵלּוּ נִסְקָלִין. מַה בֵּין תָּם שֶׁהָרַג אֶת הָאָדָם לְמוּעָד שֶׁהָרַג אֶת הָאָדָם. שֶׁהַתָּם פָּטוּר מִן הַכֹּפֶר וְהַמּוּעָד חַיָּב בְּכֹפֶר וּבִלְבַד שֶׁיִּהְיֶה מוּעָד לַהֲרֹג:

[Not only] an ox, but any other animal, beast or fowl that kills a human should be stoned to death. What is the difference then between an ox that is tam killing a person, and that act being performed by an ox that is mu'ad? [The owner of] an ox that is tam is not liable for the atonement fine, while [the owner of] an ox that is mu'ad is liable, when his ox is mu'ad to kill.

וְהוֹאִיל וְכָל בְּהֵמָה חַיָּה וְעוֹף שֶׁהָרְגוּ אֶת הָאָדָם נִסְקָלִין הֵיאַךְ יִמָּצֵא מוּעָד לַהֲרֹג עַד שֶׁיְּשַׁלְּמוּ בְּעָלָיו אֶת הַכֹּפֶר. כְּגוֹן שֶׁהָרַג שְׁלֹשָׁה עוֹבְדֵי כּוֹכָבִים וְאַחַר כָּךְ הָרַג יִשְׂרָאֵל שֶׁהַמּוּעָד לְעַכּוּ"ם הֲרֵי זֶה מוּעָד לְיִשְׂרָאֵל. אוֹ שֶׁהָרַג שְׁלֹשָׁה יִשְׂרָאֵל טְרֵפָה וְאַחַר כָּךְ הָרַג שָׁלֵם. אוֹ שֶׁהָרַג וּבָרַח וּבָרְבִיעִי נִתְפַּס. שֶׁאֵין הַבְּעָלִים חַיָּבִין בְּכֹפֶר עַד שֶׁיִּסָּקֵל הַשּׁוֹר. וְכֵן אִם סִכֵּן שְׁלֹשָׁה בְּנֵי אָדָם כְּאֶחָד אוֹ שֶׁהָרַג שָׁלֹשׁ בְּהֵמוֹת הֲרֵי זֶה מוּעָד לַהֲרִיגָה וּבְעָלִים מְשַׁלְּמִין אֶת הַכֹּפֶר. וְכֵן אִם הִכִּירוּ עֵדִים אֶת בַּעַל הַשּׁוֹר וְלֹא הִכִּירוּ אֶת הַשּׁוֹר בְּפַעַם רִאשׁוֹנָה וּשְׁנִיָּה וּשְׁלִישִׁית וּבָרְבִיעִית רָאוּ שׁוֹרוֹ שֶׁהָרַג וְלֹא הָיוּ יוֹדְעִין אִם זֶה הוּא הַשּׁוֹר שֶׁהָרַג בְּשָׁלֹשׁ פְּעָמִים הָרִאשׁוֹנוֹת אוֹ אַחֵר הָיָה. הוֹאִיל וְהוּעֲדוּ הַבְּעָלִים שֶׁיֵּשׁ לָהֶם בִּבְקָרָם שׁוֹר שֶׁהָרַג שָׁלֹשׁ פְּעָמִים הָיָה לָהֶם לִשְׁמֹר כָּל בְּהֶמְתָּם וּמֵאַחַר שֶׁלֹּא שָׁמְרוּ מְשַׁלְּמִין אֶת הַכֹּפֶר:

Since every animal, beast or fowl that kills a human being should be stoned to death, how is it possible to find an animal that is mu'ad to kill, so that its owner will be liable to pay an atonement fine? It killed three gentiles, and then it killed a Jew. For an ox that is mu'ad [to kill] a gentile, is also mu'ad for a Jew. Alternatively, it killed three Jews who were classified as t'refot, and then killed a healthy person. [Other possible situations are the following:] [On three occasions,] it killed a person and then fled, and it was captured on the fourth occasion. [We must say that it was captured, because] the owners are not obligated to pay an atonement fine unless the ox is executed. It mortally wounded three individuals at the same time [and they and the fourth person the ox gored all died at the time]. It killed three animals. In all these instances, it is deemed as mu'ad to kill, and the owner is liable to pay an atonement fine. There is also another instance. On three occasions [one of the oxen belonging to a person killed a human]; on each of these occasions, the witnesses recognized the owner, but did not recognize the ox. On the fourth occasion, they saw an ox that killed a person [and were able to recognize it afterwards]. They did not, however, know if this was the same ox that had killed [people] on the three previous occasions or not.[In this instance, the owner of the ox is liable to pay an atonement fine. The rationale is that] since the owner was warned that he had an ox in his herd that had killed [people] on three occasions, he should have guarded all his oxen [more carefully]. Since he did not, he must pay the atonement fine.

זֶה שֶׁכָּתוּב בַּתּוֹרָה (שמות כא כט) "וְגַם בְּעָלָיו יוּמָת" מִפִּי הַשְּׁמוּעָה לָמְדוּ שֶׁחִיּוּב מִיתָה זוֹ בִּידֵי שָׁמַיִם וְאִם נָתַן כֹּפֶר הַנֶּהֱרָג מִתְכַּפֵּר לוֹ. וְאַף עַל פִּי שֶׁהַכֹּפֶר כַּפָּרָה מְמַשְׁכְּנִין מִי שֶׁנִּתְחַיֵּב בְּכֹפֶר בְּעַל כָּרְחוֹ:

The Oral Tradition interprets the Torah's statement [Exodus 21:29]: "And its owner shall also be put to death," as implying death by the hand of God [and not execution by a mortal court]. If [the owner] pays an atonement fine for the person killed, he is pardoned. Although the obligation of the atonement fine is for [the owner's spiritual] pardon, the property of a person who is obligated to pay an atonement fine is forcefully expropriated, [even] against his will.

שׁוֹר שֶׁל שְׁנֵי שֻׁתָּפִין שֶׁהָרַג. כָּל אֶחָד מֵהֶם מְשַׁלֵּם כֹּפֶר שָׁלֵם שֶׁהֲרֵי כָּל אֶחָד מֵהֶן צָרִיךְ כַּפָּרָה גְּמוּרָה:

When an ox belonging to two partners kills [a man], each of [the partners] must pay an entire atonement fine. For each requires a full measure of atonement.

אֵין גּוֹמְרִין דִּינוֹ שֶׁל שׁוֹר אֶלָּא בִּפְנֵי בְּעָלָיו אִם הָיוּ לוֹ בְּעָלִים. אֲבָל אִם לֹא הָיוּ לוֹ בְּעָלִים כְּגוֹן שׁוֹר הַמִּדְבָּר וְשׁוֹר שֶׁל הֶקְדֵּשׁ וְשׁוֹר שֶׁל גֵּר שֶׁמֵּת וְאֵין לוֹ יוֹרְשִׁין אִם הֵמִית הֲרֵי זֶה נִסְקָל וְגוֹמְרִין דִּינוֹ אַף עַל פִּי שֶׁאֵין לוֹ בְּעָלִים. וְכֵן שׁוֹר הָאִשָּׁה וְשׁוֹר הַיְתוֹמִים וְשׁוֹר הָאַפּוֹטְרוֹפְּסִים שֶׁהֵמִיתוּ נִסְקָלִין. וְאֵין הָאַפּוֹטְרוֹפְּסִים מְשַׁלְּמִין אֶת הַכֹּפֶר שֶׁהַכֹּפֶר כַּפָּרָה הוּא וְאֵין הַקְּטַנִּים וְהַחֵרְשִׁים וְהַשּׁוֹטִים בְּנֵי חִיּוּב כְּדֵי שֶׁיִּהְיוּ צְרִיכִין כַּפָּרָה:

If an ox is owned by a person, the adjudication of the ox must be concluded in its owner's presence. If the ox does not have an owner - e.g., a wild ox, an ox that was consecrated, an ox belonging to a convert who died without leaving any heirs - it should be executed [if it kills a human], and its judgment is concluded despite the fact that it lacks an owner. Similarly, an ox belonging to a woman, a minor, or a guardian is stoned [if it kills a human]. The guardians are not required to pay the atonement fine, for that fine is [as implied by its name] for the purpose of atonement. Minors, deaf mutes and mental incompetents are not men of responsibility who require atonement.

שׁוֹר שֶׁהוּא טְרֵפָה שֶׁהָרַג אֶת הַנֶּפֶשׁ אוֹ שֶׁהָיָה הַשּׁוֹר שֶׁל אָדָם טְרֵפָה אֵינוֹ נִסְקָל שֶׁנֶּאֱמַר (שמות כא כט) "וְגַם בְּעָלָיו יוּמָת" כְּמִיתַת הַבְּעָלִים כָּךְ מִיתַת הַשּׁוֹר. וְכֵיוָן שֶׁבְּעָלָיו כְּמֵת הֵם חֲשׁוּבִים וְאֵינָן צְרִיכִין מִיתָה הֲרֵי זֶה פָּטוּר:

When an ox that is a t'refah or an ox belonging to a person who is t'refah kills a human, the ox is not executed. [This is derived from Exodus 21:29:] "And its owner shall also be put to death." [This is interpreted to mean] that a parallel is established between the owner and the ox being put to death. Since the owner is [already] considered as if he is dead and need not be put to death [by God], so too, the ox is not held liable.

הַמְשַׁסֶּה כֶּלֶב בַּחֲבֵרוֹ וַהֲרָגוֹ אֵין הַכֶּלֶב נִסְקָל. וְכֵן אִם גֵּרָה בּוֹ בְּהֵמָה אוֹ חַיָּה וַהֲרָגוּהוּ. אֲבָל אִם שִׁסָּה בּוֹ נָחָשׁ וַאֲפִלּוּ הִשִּׁיכוֹ בּוֹ וַהֲרָגוֹ הַנָּחָשׁ נִסְקָל. שֶׁאֶרֶס הַנָּחָשׁ שֶׁמֵּמִית מֵעַצְמוֹ מְקִיאוֹ לְפִיכָךְ זֶה הָאָדָם שֶׁהִשִּׁיךְ בּוֹ נָחָשׁ פָּטוּר מִמִּיתַת בֵּית דִּין:

When a person sets a dog upon a colleague, and [the dog] kills him, the dog is not stoned to death. The same law applies if he sets another animal or beast upon him. If, however, he sets a snake upon him, even if he actually places the snake's mouth on the other person, the snake is stoned to death. [The rationale is that] the snake releases the lethal venom on its own volition. For this reason, the person who sets the snake upon a colleague is not liable to be executed by [an earthly] court.

אֵין הַבְּהֵמָה נִסְקֶלֶת אִם הֵמִיתָה עַד שֶׁנִּתְכַּוְּנָה לְהַזִּיק לְמִי שֶׁהִיא חַיֶּבֶת עָלָיו סְקִילָה. אֲבָל שׁוֹר שֶׁהָיָה מִתְכַּוֵּן לַהֲרֹג אֶת הַבְּהֵמָה וְהָרַג אֶת הָאָדָם. נִתְכַּוִּן לְעַכּוּ"ם וְהָרַג לְיִשְׂרָאֵל. נִתְכַּוֵּן לִנְפָלִים וְהָרַג בֶּן קַיָּמָא. פָּטוּר מִן הַמִּיתָה. וְאִם הָיָה מוּעָד הַבְּעָלִים חַיָּבִין בְּכֹפֶר. אוֹ בִּקְנָס אִם הֵמִית עֶבֶד. וְאַף עַל פִּי שֶׁהָרַג בְּלֹא כַּוָּנָה הוֹאִיל וְהוּא מוּעָד לָזֶה:

An animal that kills [a person] is not stoned to death unless it had the intent to kill a person for whom it would be executed. If, however, an ox intended to kill an animal and instead killed a human being, it intended to kill a gentile and instead killed a Jew, or it intended to gore a stillborn child and instead killed an ordinary child, [the ox] is not executed. If [the ox] was mu'ad, the owners are liable to pay the atonement fine or the fine paid for killing a servant. [This applies] even [if the ox] killed unintentionally. [The owners are held responsible] because [the ox] is mu'ad [to kill].

הָיָה מוּעָד לִפּל עַל בְּנֵי הָאָדָם בְּבוֹרוֹת וְרָאָה יָרָק בַּבּוֹר וְנָפַל לַבּוֹר בִּשְׁבִיל הַיָּרָק וְהָיָה שָׁם אָדָם וּמֵת. אוֹ שֶׁהָיָה מוּעָד לְהִתְחַכֵּךְ בַּכְּתָלִים וּלְהַפִּיל עַל בְּנֵי אָדָם וְנִתְחַכֵּךְ בַּכֹּתֶל לַהֲנָאָתוֹ וְנָפַל עַל אָדָם וּמֵת מֵחֲמַת חִכּוּכוֹ. הַשּׁוֹר פָּטוּר מִמִּיתָה לְפִי שֶׁלֹּא נִתְכַּוֵּן לְהָמִית וְהַבְּעָלִים חַיָּבִין בְּכֹפֶר שֶׁהֲרֵי זֶה מוּעָד לִפּל בְּבוֹרוֹת עַל בְּנֵי אָדָם אוֹ לְהַפִּיל עֲלֵיהֶם הַכְּתָלִים. וְהֵיאַךְ יוֹדֵעַ שֶׁנִּתְחַכֵּךְ לַהֲנָאָתוֹ. כְּשֶׁנִּתְחַכֵּךְ לְאַחַר שֶׁהִפִּיל וְהֵמִית:

[The owner of an ox is liable to pay an atonement fine in the following instances. An ox] was mu'ad to leap on people in pits. It saw a vegetable in a pit, leapt into the pit, [and fell] on a person there and killed him. It was mu'ad to rub itself against walls and knock them over onto people, and it rubbed itself against a wall for its own benefit, and caused the wall to fall on a person and kill him. [In both these instances,] the ox is not liable to be executed, because it did not intend to kill. The owners are, nevertheless, liable for the atonement fine, because the ox is mu'ad to leap into pits on people or to knock walls over onto them. How can we know whether any animal is rubbing itself against a wall for its own benefit? If it continues rubbing itself after it knocks the wall down and kills.

אֵין הַבְּעָלִים מְשַׁלְּמִין אֶת הַכֹּפֶר עַד שֶׁתָּמִית בְּהֶמְתָּן חוּץ מֵרְשׁוּתָן. אֲבָל אִם הֵמִית בִּרְשׁוּת הַמַּזִּיק אַף עַל פִּי שֶׁהוּא בִּסְקִילָה הַבְּעָלִים פְּטוּרִין מִן הַכֹּפֶר. כֵּיצַד. הַנִּכְנָס לַחֲצַר בַּעַל הַבַּיִת שֶׁלֹּא בִּרְשׁוּתוֹ וַאֲפִלּוּ נִכְנַס לִתְבֹּעַ שְׂכָרוֹ אוֹ חוֹבוֹ מִמֶּנּוּ וּנְגָחוֹ שׁוֹרוֹ שֶׁל בַּעַל הַבַּיִת וּמֵת. הַשּׁוֹר בִּסְקִילָה וְהַבְּעָלִים פְּטוּרִין מִן הַכֹּפֶר. שֶׁהֲרֵי אֵין לוֹ רְשׁוּת לִכָּנֵס לִרְשׁוּתוֹ שֶׁל זֶה שֶׁלֹּא מִדַּעְתּוֹ:

The owners are not liable to pay the atonement fine unless their animal kills [the person] outside their property. If, however, [their animal] kills [a person] in a domain belonging to [the owner of the animal], the owner is not liable for the atonement fine, although the animal is stoned to death. What is implied? If a person enters a courtyard belonging to a person without his permission - even if he enters to demand payment for wages or a debt [owed to him] - and an ox belonging to the owner of the courtyard gores him and kills him, the ox should be stoned to death. The owner is, however, free from the atonement fine, because [the deceased] did not have permission to enter his property without his consent.

עָמַד בַּפֶּתַח וְקָרָא לְבַעַל הַבַּיִת וְאָמַר לוֹ הֵן. וְנִכְנַס וּנְגָחוֹ שׁוֹרוֹ שֶׁל בַּעַל הַבַּיִת הֲרֵי הַבְּעָלִים פְּטוּרִין. שֶׁאֵין מַשְׁמַע הֵן אֶלָּא עֲמֹד בִּמְקוֹמְךָ עַד שֶׁאֲדַבֵּר עִמְּךָ:

[The owner is not required to pay an atonement fine in the following situation. A person] stood at the entrance and called to the owner, and the latter said: "Yes." [The guest] entered and he was gored by an ox belonging to the owner. The owner is not liable. For "yes" does [not necessarily] mean [more than] "Stand where you are, until I [come] to speak to you."

בְּהֵמָה שֶׁנִּכְנְסָה לַחֲצַר הַנִּזָּק וְדָרְסָה עַל גַּבֵּי תִּינוֹק דֶּרֶךְ הִלּוּכָהּ וַהֲרָגַתְהוּ הַבְּעָלִים מְשַׁלְּמִין אֶת הַכֹּפֶר שֶׁהָרֶגֶל מוּעֶדֶת לְהַזִּיק בְּדֶרֶךְ הִלּוּכָהּ וּבִרְשׁוּת הַנִּזָּק חַיָּב אַף עַל הַשֵּׁן וְעַל הָרֶגֶל כְּמוֹ שֶׁבֵּאַרְנוּ. נִמְצֵאתָ לָמֵד שֶׁהַמּוּעָד שֶׁהֵמִית בְּכַוָּנָה נִסְקָל וְהַבְּעָלִים חַיָּבִין בְּכֹפֶר וְאִם הֵמִית שֶׁלֹּא בְּכַוָּנָה פָּטוּר מִן הַמִּיתָה וְהַבְּעָלִים חַיָּבִין בְּכֹפֶר. וְתָם שֶׁהֵמִית שֶׁלֹּא בְּכַוָּנָה פָּטוּר מִן הַמִּיתָה וּמִן הַכֹּפֶר. וְאִם נִתְכַּוֵּן לְהָמִית נִסְקָל וְהַבְּעָלִים פְּטוּרִין מִן הַכֹּפֶר וְכֵן מִקְּנָס שֶׁל עֶבֶד:

When an animal enters a courtyard belonging to another person and kills a child by treading on it as it proceeds, the owner [of the animal] must pay an atonement fine. [The rationale is that an animal is considered to be] mu'ad to tread on things as it proceeds, and in the domain of another person [the owner of animal] is liable for the damages it causes by eating or treading, as explained. Thus, one can conclude: When an animal that is mu'ad kills intentionally, it should be stoned to death, and the owners must pay the atonement fine. If it killed unintentionally, it is not liable to be executed, but the owners must pay the atonement fine. When [an animal that is] tam kills unintentionally, it is not liable to be executed, nor must the owners pay the atonement fine. If it intended to kill, it should be stoned to death. The owners, however, are not liable for the atonement fine or for the fine paid for killing a servant.

נִרְאֶה לִי שֶׁאַף עַל פִּי שֶׁהַתָּם שֶׁהֵמִית בְּכַוָּנָה עֶבֶד אוֹ שִׁפְחָה פָּטוּר מִן הַקְּנָס שֶׁהוּא שְׁלֹשִׁים סֶלַע הַכָּתוּב בַּתּוֹרָה. אִם הֵמִית שֶׁלֹּא בְּכַוָּנָה מְשַׁלֵּם חֲצִי דְּמֵי הָעֶבֶד אוֹ חֲצִי דְּמֵי הַשִּׁפְחָה מִגּוּפוֹ כְּאִלּוּ הֵמִית שׁוֹר חֲבֵרוֹ אוֹ חֲמוֹרוֹ:

It appears to me that even though [the owner of an ox that is] tam that killed a servant or a maid-servant intentionally is not liable for the fine of 30 selaim mentioned in the Torah, if it killed [a servant or maid-servant] unintentionally, [the owner] must pay half the value of the servant or the maid-servant from the body of the ox, as if [the ox] had killed another ox or donkey belonging to his colleague.

כַּמָּה הוּא הַכֹּפֶר. כְּמוֹ שְׁרָאוּ הַדַּיָּנִין שֶׁהוּא דְּמֵי הַנֶּהֱרָג הַכּל לְפִי שָׁוְיוֹ שֶׁל נֶהֱרָג שֶׁנֶּאֱמַר (שמות כא ל) "וְנָתַן פִּדְיֹן נַפְשׁוֹ כְּכל אֲשֶׁר יוּשַׁת עָלָיו". וְכֹפֶר הָעֲבָדִים בֵּין גְּדוֹלִים בֵּין קְטַנִּים בֵּין זְכָרִים בֵּין נְקֵבוֹת הוּא הַקְּנָס הַקָּצוּב בַּתּוֹרָה שְׁלֹשִׁים סֶלַע כֶּסֶף יָפֶה בֵּין שֶׁהָיָה הָעֶבֶד שָׁוֶה מֵאָה מָנֶה בֵּין שֶׁאֵינוֹ שָׁוֶה אֶלָּא דִּינָר. וְכָל הַמְעֻכָּב גֵּט שִׁחְרוּר אֵין לוֹ קְנָס הוֹאִיל וְאֵין לוֹ אָדוֹן שֶׁהֲרֵי יָצָא לְחֵרוּת:

How much is the atonement fine? The amount the judges evaluate as being the worth of the person who was killed; everything depends on his worth, as [implied by Exodus 21:30]: "And he shall give the ransom of his soul according to all that will be imposed upon him." The atonement fine for a servant, whether an adult or a minor, whether a male or a female, is the amount determined by the Torah: 30 selaim of fine silver. [This applies] whether the servant was worth 100 maneh or only one dinar.If a servant is lacking only a bill of release, a fine is not imposed, for he does not have a master, for he has already attained his freedom.

לְמִי נוֹתְנִין הַכֹּפֶר. לְיוֹרְשֵׁי הַנֶּהֱרָג. וְאִם הֵמִית אִשָּׁה הַכֹּפֶר לְיוֹרְשֶׁיהָ מֵאָבִיהָ וְאֵינוֹ לַבַּעַל. הֵמִית מִי שֶׁחֶצְיוֹ עֶבֶד וְחֶצְיוֹ בֶּן חוֹרִין נוֹתֵן חֲצִי קְנָס לְרַבּוֹ וְהַחֵצִי הָאַחֵר רָאוּי לִתֵּן וְאֵין מִי יִקָּחֶנּוּ:

To whom is the atonement fine paid? To the heirs of the deceased. If a woman is killed, the atonement fine is paid to her heirs [as though she had not married], and not to her husband. If a person who is half a servant, and half a freed man is killed, half of the fine should be given to the owner, and the other half is fit to be given, but there is no one to take it.

שׁוֹר שֶׁנָּגַח אִשָּׁה וְיָצְאוּ יְלָדֶיהָ אַף עַל פִּי שֶׁהוּא מוּעָד לִגַּח הַבְּעָלִים פְּטוּרִין מִדְּמֵי וְלָדוֹת. שֶׁלֹּא חִיְּבָה תּוֹרָה בִּדְמֵי וְלָדוֹת אֶלָּא לָאָדָם:

When an ox gores a pregnant woman and causes her to miscarry, its owners are not liable for the value of the fetus. [This law applies] even when the ox is mu'ad to gore. For the obligation [stated in] the Torah to pay for the value of the fetus applies only when it is a human who causes the damages.

נָגַח שִׁפְחָה וְיָצְאוּ יְלָדֶיהָ מְשַׁלֵּם דְּמֵי וְלָדוֹת. שֶׁזֶּה כְּמִי שֶׁנָּגַח חֲמוֹר מְעֻבֶּרֶת. וְאִם הָיָה תָּם מְשַׁלֵּם חֲצִי דְּמֵי וְלָדוֹת מִגּוּפוֹ:

If, however, an ox [that is mu'ad] gores a maid-servant and causes her to miscarry, [the owner] is required to pay for the value of the fetus. For this is equivalent to having gored a pregnant donkey. If the ox is tam, [the owner] must pay half the value of the fetus from the body of the ox.

כֵּיצַד שָׁמִין אוֹתָהּ. אוֹמְדִין כַּמָּה הָיְתָה שִׁפְחָה זוֹ שָׁוָה כְּשֶׁהָיְתָה מְעֵבֶּרֶת וְכַמָּה הִיא שָׁוָה עַתָּה וְנוֹתֵן לִבְעָלֶיהָ הַפְּחָת אוֹ חֶצְיוֹ. וְאִם הֵמִית הַשִּׁפְחָה מְשַׁלֵּם הַכֹּפֶר הַקָּצוּב בַּתּוֹרָה בִּלְבַד כְּמוֹ שֶׁבֵּאַרְנוּ:

How is this sum evaluated? We assess the value of this maid-servant when she was pregnant, and how much she is worth now. [The owner of the ox] must pay [the owner of the maid-servant] the difference or half the difference. If [the ox] kills the maid-servant, [despite the fact that she is pregnant, its owner] need pay only the fine determined by the Torah, as we have explained.

שׁוֹר שֶׁנִּתְכַּוֵּן לִבְהֵמָה וְנָגַח אֶת הָאָדָם אַף עַל פִּי שֶׁאִם הֱמִיתוֹ פָּטוּר כְּמוֹ שֶׁבֵּאַרְנוּ אִם חָבַל בּוֹ חַיָּב בְּנֵזֶק. וְאִם תָּם הוּא מְשַׁלֵּם חֲצִי נֵזֶק מִגּוּפוֹ. וְאִם מוּעָד נֵזֶק שָׁלֵם:

When an ox intended to gore an animal and instead gored a man, [the owner is not liable], even if the man dies, as explained. Nevertheless, if [the ox] injures him, [the owner of the ox] is liable for the damages. If the ox is tam, he should pay half the damages from the body of the ox. If it is mu'ad, he must pay the entire amount of the damages.

שׁוֹר תָּם שֶׁהֵמִית וְהִזִּיק דָּנִין אוֹתוֹ דִּינֵי נְפָשׁוֹת וְאֵין דָּנִין אוֹתוֹ דִּינֵי מָמוֹנוֹת. וּמוּעָד שֶׁהֵמִית וְהִזִּיק דָּנִין אוֹתוֹ דִּינֵי מָמוֹנוֹת וְחוֹזְרִין וְדָנִין אוֹתוֹ דִּינֵי נְפָשׁוֹת. קָדְמוּ וְדָנוּהוּ דִּינֵי נְפָשׁוֹת תְּחִלָּה חוֹזְרִין וְדָנִין אוֹתוֹ דִּינֵי מָמוֹנוֹת:

When an ox that is tam kills [a man] and then causes damage, it is sentenced to execution, but there is no financial claim on its owners. If an ox that is mu'ad kills and then causes damage, the liability [resulting from the damages] is determined, and then it is sentenced to execution. If it is sentenced to execution first, the liability [resulting from the damages] is determined afterwards.

וּמֵהֵיכָן מִשְׁתַּלֵּם מִן הַשֶּׁבַח שֶׁהִשְׁבִּיחַ בִּרְדִיָּתוֹ אַחַר שֶׁנִּגְמַר דִּינוֹ. שֶׁכֵּיוָן שֶׁנִּגְמַר דִּינוֹ לִסְקִילָה אֵין לוֹ בְּעָלִים שֶׁיִּתְחַיְּבוּ בִּנְזָקָיו. דָּנוּהוּ דִּינֵי נְפָשׁוֹת וּבָרַח אֵין דָּנִין אוֹתוֹ דִּינֵי מָמוֹנוֹת:

How is this money collected? From the profit that will accrue from the labor of the ox after it has been sentenced. [This step is taken] because once it is sentenced to be stoned to death, it no longer has owners who are considered liable for the damages it caused. If [in the above situation] it was sentenced to death and then it fled, no liability [resulting from the damages] is assigned.

שׁוֹר שֶׁהֵמִית אֶת הָאָדָם וְהִקְדִּישׁוֹ בְּעָלָיו אֵינוֹ קָדוֹשׁ. וְכֵן אִם הִפְקִירוֹ אֵינוֹ מֻפְקָר. מְכָרוֹ אֵינוֹ מָכוּר. הֶחֱזִירוֹ שׁוֹמֵר לִבְעָלָיו אֵינָהּ חֲזָרָה. שְׁחָטוֹ בְּשָׂרוֹ אָסוּר בַּהֲנָאָה. בַּמֶּה דְּבָרִים אֲמוּרִים אַחַר שֶׁנִּגְמַר דִּינוֹ לִסְקִילָה. אֲבָל עַד שֶׁלֹּא נִגְמָר דִּינוֹ לִסְקִילָה אִם הִקְדִּישׁוֹ מֻקְדָּשׁ וְאִם הִפְקִירוֹ הֲרֵי הוּא מֻפְקָר. מְכָרוֹ הֲרֵי זֶה מָכוּר. הֶחֱזִירוֹ שׁוֹמֵר לִבְעָלָיו הֲרֵי זֶה מֻחְזָר. וְאִם קָדַם וּשְׁחָטוֹ הֲרֵי זֶה מֻתָּר בַּאֲכִילָה:

When an ox killed a human, and afterwards its owner consecrates it, it is not consecrated. Similarly, if he declares it ownerless, it is not ownerless. If he sells it, the sale is not effective. If a watchman returns it to its owner, it is not considered to have been returned. If it is slaughtered, one is forbidden to benefit from its meat. When does the above apply? After it has already been sentenced to death. If, however, it had not been sentenced to death [different rules apply]. If its owner consecrates it, it is consecrated. If he declares it ownerless, it is ownerless. If he sells it, the sale is effective. If a watchman returns it to its owner, it is considered to have been returned. If it is slaughtered first, one is not forbidden to benefit from its meat.

שׁוֹר שֶׁלֹּא נִגְמַר דִּינוֹ שֶׁנִּתְעָרֵב בִּשְׁוָרִים אֲחֵרִים כֻּלָּן פְּטוּרִין לְפִי שֶׁאֵין גּוֹמְרִין דִּינוֹ שֶׁל שׁוֹר אֶלָּא בִּפְנֵי הַשּׁוֹר כְּדִין הָאָדָם. נִגְמַר דִּינוֹ וְאַחַר כָּךְ נִתְעָרֵב בַּאֲחֵרִים אֲפִלּוּ בְּאֶלֶף כֻּלָּן נִסְקָלִים וְנִקְבָּרִין וַאֲסוּרִין בַּהֲנָאָה כְּדִין בְּהֵמָה נִסְקֶלֶת:

When an ox [that killed a human] becomes intermingled with other oxen before it was sentenced to death, they are all not held liable. [The rationale is that] just as the judgment of a human being [must be concluded in the presence of that person], so too, the judgment of the ox must be concluded in the presence of the ox. If an ox becomes intermingled with other oxen - even 1000 - after it was sentenced to death, they all must be stoned to death. It is forbidden to benefit from them, and their carcasses must be buried, as is required whenever an animal is stoned to death.

פָּרָה מְעֻבֶּרֶת שֶׁהֵמִיתָה אֶת הָאָדָם וְכֵן כָּל בְּהֵמָה שֶׁנֶּעֶבְדָה בָּהּ עֲבֵרָה הֲרֵי עֵבָּרָהּ כָּמוֹהָ. הִיא וְעֵבָּרָהּ נָגְחָה הִיא וְעֻבָּרָהּ נִרְבְּעָה:

When a pregnant cow kills a person - and similarly, all animals that were used for a sinful purpose [that requires their execution] - the laws that apply to it apply to its calf. For it and its calf gored; it and its calf were sodomized.

נָגְחָה וְהֵמִיתָה וְאַחַר כָּךְ נִתְעַבְּרָה. אִם עַד שֶׁלֹּא נִגְמַר דִּינָהּ נִתְעַבְּרָה וְיָלְדָה קֹדֶם גְּמַר דִּין וְלָדָהּ מֻתָּר וְאִם יָלְדָה אַחַר גְּמַר דִּין וְלָדָהּ אָסוּר שֶׁהָעֻבָּר יֶרֶךְ אִמּוֹ הוּא. וְאִם נִתְעָרֵב וָלָד זֶה בַּאֲחֵרִים כּוֹנְסִין אֶת כֻּלָּם בְּכִפָּה עַד שֶׁיָּמוּתוּ שָׁם:

[The following rules apply if a cow] gored a person to death and then became pregnant: If it became pregnant and bore a calf before it was sentenced to death, the calf is permitted. If it bore a calf after the sentence was delivered, the calf is forbidden, for a fetus is considered an extension of its mother. If [the calf] became intermingled with other calves, they must all be enclosed in a closed room until they die.

שׁוֹר הַנִּסְקָל שֶׁהוּזַמּוּ עֵדָיו כָּל הַקּוֹדֵם בּוֹ זָכָה שֶׁהֲרֵי מִשֶּׁנִּגְמַר דִּינוֹ הִפְקִירוּהוּ בְּעָלָיו. וְאִם הֵעִידוּ שֶׁבְּעָלָיו רִבְּעָהוּ וְהֵזִים אֶת הָעֵדִים הֲרֵי הַשּׁוֹר לִבְעָלָיו וְהַקּוֹדֵם וּמְשָׁכוֹ לֹא זָכָה בּוֹ שֶׁכֵּיוָן שֶׁהַבַּעַל יוֹדֵעַ בְּעַצְמוֹ שֶׁלֹּא חָטָא וְשֶׁאֵלּוּ עֵדֵי שֶׁקֶר הֵם וַהֲרֵי הוּא מְיַחֵל לַהֲזִימָם לֹא הִפְקִיר:

When the witnesses whose testimony caused an ox to be sentenced for execution are disqualified because they lied, whoever first takes possession of the ox acquires it as his own. [The rationale is that] once it was sentenced to death, the owners gave up their ownership of it. If witnesses testify that the owner [of an ox sodomized his animal] and they were disqualified because they lied, the ox remains the property of its [original] owner. Although another person drew it after him, he does not acquire it. [The rationale is that] since the owner knows that he did not sin, and that these are false witnesses, he was planning to have them disqualified. Therefore, he did not give up ownership [of his animal].