Talmud zu Gittin 5:1

הַנִּזָּקִין שָׁמִין לָהֶם בְּעִדִּית וּבַעַל חוֹב בְּבֵינוֹנִית, וּכְתֻבַּת אִשָּׁה בְּזִבּוּרִית. רַבִּי מֵאִיר אוֹמֵר, אַף כְּתֻבַּת אִשָּׁה בְּבֵינוֹנִית:

Schäden werden in Bezug auf die beste Qualität (des Getreides auf dem Feld) bewertet [Auch wenn dies von der Tora vorgeschrieben ist, d. H. (2. Mose 22: 4): "Das Beste von seinem Feld und das Beste von seinem Weinberg soll er bezahlen", diese Tanna besagt, dass die Schrift vom Besten vom Feld des Nizzak (dem beschädigten) spricht; und wegen "des Allgemeinwohls" erklärten die Weisen, dass der Mazzik (der Verursacher des Schadens) das Beste aus seinem Eigentum zahlen sollte, auch wenn es besser ist als das Beste aus dem Nizzak, damit die Menschen darauf achten, nichts zu verursachen Schaden.] und ein Gläubiger (Ansprüche) von der mittleren Qualität [Denn gemäß der Schrift beansprucht er nur von der niedrigsten Qualität, nämlich. (5. Mose 24:12): "Und der Mann, der dir zu Dank verpflichtet ist, wird dir das Versprechen nach draußen bringen", und ein Mann wird wahrscheinlich nur den am wenigsten wertvollen seiner Besitztümer herausbringen; aber wegen "des Allgemeinwohls" forderten sie, dass ein Gläubiger die mittlere Qualität beansprucht, damit die Tür nicht für Kredite verschlossen wird.] und die Kethuba einer Frau (von der behauptet wird) die niedrigste Qualität. [Denn "das Schließen der Tür" ist in diesem Fall nicht zu befürchten. "Denn mehr als ein Mann heiraten will, will eine Frau verheiratet sein."] R. Meir sagt: Auch die Kethuba einer Frau ist von mittlerer Qualität. [Die Halacha stimmt nicht mit R. Meir überein].

Jerusalem Talmud Bava Kamma

MISHNAH: The bull of an Israel which gored a bull of Temple property or the bull of Temple property which gored a bull of an Israel are not liable since it was said “his neighbor’s bull”³⁵Ex. 21:35., not a bull of Temple property.
The bull of an Israel which gored a bull of a non-Jew is not liable; the bull of a non-Jew which gored a bull of an Israel pays full damages, whether tame or notorious.

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Jerusalem Talmud Bava Metzia

HALAKHAH: It is written about torts that the collection be from the best quality, as it is said: “his best field, etc.⁹³Ex. 22:4; Babli Giṭṭin 48b.” And it is written about a loan that the collection be from average quality, as it is said: “and the man to whom you are creditor, etc.^87,Deut. 24:11.⁹⁴The inference is explained later by R. Simai.” They inferred real estate from pledges⁹⁵Since Deut. 24:14 refers to a pledge of movables, it is not obvious that the same rule should be applied to the foreclosure of a mortgage.. Similarly, should not pledges be inferred from real estate⁹⁶If payment for torts is made by cash or movables, not in real estate, that only best quality would be acceptable. But any debt can be liquidated by money or money’s worth to avoid foreclosure.? ⁹⁷A parallel to the remainder of the paragraph is in Giṭṭin 5:1, Notes 30–32. Rebbi Simai explained: It is a word of the Torah that the court’s bailiff enter and collect from average quality. For if the creditor enter, he would bring out the best. And if the debtor enter, he would bring out the worst. But the court’s bailiff enters and collects from average quality. Rebbi Ismael stated: It is a word of the Torah that the debtor enter, as it is said: “and the man to whom you are creditor etc.⁹⁸Deut. 24:10–11: “If you are a creditor to your neighbor for anything, do not enter his house to take his pledge. Stand outside, and the man to whom you are creditor shall bring the pledge outside to you.” This clearly indicates that it is up to the debtor to determine what to give as pledge; the requirement that it be of medium quality is purely rabbinical for R. Ismael; in the words of the Babli “not to lock the door before borrowers” (Babli 113b). The obligation to stand outside extends to the bailiff (Sifry Deut. 276).
But R. Simai, and the Masoretes who follow him in their punctuation, read: “Stand outside, and the man, acting on behalf of the one to whom you are creditor, shall bring …” The man is the court’s employee.” Rebbi La said, it was stated there⁹⁹In Babylonia.: “to seize as pledge”, by the court. Outside the court, from where¹⁰⁰The court has to give authorization; it does not have to oversee the execution.? The verse¹⁰¹Ex. 22:25. says, “if to seize as pledge you seize as pledge.” If he took the pledge without authorization, he transgresses all these verses¹⁰²Tosephta 10:8: Ex. 22:25, Deut.24:10–13, for a total of five sins committed by one action.. Rebbi La said, he caused himself to transgress all these verses¹⁰³If he received the pledge through the court’s bailiff and did not return it, he still would transgress Ex.22:25 and Deut. 24:13, but not the other commandments..

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