Talmud for Gittin 5:1

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

Damages are assessed relative to the best quality (of grain in the field) [Even though this is Torah-mandated, viz. (Exodus 22:4): "The best of his field and the best of his vineyard shall he pay," this tanna holds that Scripture speaks of the best of the field of the nizzak (the one damaged); and because of "the general good," the sages stated that the mazzik (the causer of the damage) should pay the best of his property, even if it is better than the best of the nizzak, so that men be careful not to cause damage.], and a creditor (claims) from the middle quality [For according to Scripture, he claims only from the lowest quality, viz. (Deuteronomy 24:12): "And the man who is indebted to you shall bring out to you the pledge outside," and a man is likely to bring out only the least valuable of his possessions; but because of "the general good" they mandated that a creditor claim from the middle quality, so that the door not be locked to loans.], and the kethubah of a woman (is claimed from) the lowest quality. [For "the closing of the door" is not to be feared in this instance. "For more than a man wants to marry, a woman wants to be married."] R. Meir says: The kethubah of a woman, too, (is claimed from) the middle quality. [The halachah is not in accordance with R. Meir].

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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