Kommentar zu Bava Kamma 4:5

An ox that gores a person and they die, if it's accustomed, pays etc....

מועד משלם כופר – and even though that in the first that he (i.e., the ox) gored, we kill it, we find him [now] to be forewarned, as in the example of one that killed three idolaters; alternatively, that it killed three Israelites, it is considered “torn” (as by another animal), for something that is “torn”, we don’t kill it as a man put to death is considered as dead; alternatively, someone who is [sentenced to be] killed and flees to the lake after they testified against him.

If an ox gored a person and he died, if it was an attested danger [its owner] must pay the ransom, if it was accounted harmless he is exempt from paying the ransom. In both cases the ox is obligated for the death penalty.
So too [if it killed] a son or a daughter.
If it gored a male slave or a female slave its owner pays 30 sela, Whether [the slave] was worth a maneh or not even worth a dinar.
Until now tractate Bava Kamma has mostly been concerned with an ox that kills or injures another ox. We learned that in such a case if the injuring ox was accounted harmless (tam) its owner will pay half damages and if it was an attested danger (muad) its owner will pay full damages. The Biblical verses which are concerned with this subject are Exodus 21:35-36.
The mishnah now moves to a related subject, that of an ox that kills a human being. The Biblical verses which are concerned with this subject are Exodus 21:28-32. According to these verses from Exodus if an ox kills a human being several things must happen. If it was a harmless ox, the ox is to be stoned and it is forbidden to derive any benefit from its meat. If the ox was a “goring ox” meaning it was an attested danger and its owners did not prevent it from killing again, on principal its owners deserve the death penalty, in addition to the death penalty to be meted out on the ox. However, the Torah allows for the owners to “ransom” their lives by paying a fine to the family of the person killed by the ox. The Torah emphasizes that the same is true if the ox killed a child. Finally, the Torah sets an established ransom-amount for an ox that kills a slave. Unlike a free person, for whom the Torah does not state the amount of the ransom, the owner of an ox that kills a slave will always pay 30 shekels. Finally the Torah emphasizes that even in this case the ox is still killed. We should note an ox killing a human being is the only instance in which the Torah allows for the paying of a ransom. If a person kills another person, the Torah demands the death penalty and does not allow the person to pay for his life. Money can never equal life and therefore no payment can compensate for its loss.
Mishnah five codifies some of these laws and mishnah six begins to deal with exceptional circumstances in which an ox kills a human being.
Mishnah five basically explains the verses from Exodus 21:28-32 which we discussed in the introduction. It may be somewhat puzzling to note how an ox that has killed can ever become an attested danger. After all, after it has killed once it is obligated for the death penalty and it should not have the opportunity to kill a second and third time, in order to become an attested danger. There should therefore never exist an ox that is an attested danger for killing. There are at least two possible answers to this question. Potentially the ox is an attested danger for goring, but has never killed a human being. It could become an attested danger by goring other animals and then later get the death penalty for killing a human. Second, it is possible that the ox killed other people without its being warned in the court. It cannot officially become an attested danger until witnesses testify against it in court. Therefore, although it may have killed several times, it is still a legally accounted harmless.
The rest of the mishnah is fairly straightforward. With regards to the monetary amounts in section three, it would help to translate them all into one unit of money, namely a dinar. A sela is four dinars, so 30 sela is 120 dinars. A maneh is worth 100 dinars. (In some versions of the mishnah it says 100 maneh, which would be 10,000 dinar.) The mishnah states that no matter how much the slave is worth the owner pays thirty sela. Whenever the Torah states a fixed amount as a fine, one must pay that amount whether or not the damage equaled the amount of the fine.

An ox that was accustomed to people, that many situations, from among them it gored 3 canaanites before it gored a jew.

וכן בבן וכן בבת – small male child and small female child, he is liable for stoning and ransom like for adults.