Talmud sobre Guitín 5:1

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

Los daños se evalúan en relación con la mejor calidad (de grano en el campo) [A pesar de que esto es un mandato de la Torá, a saber. (Éxodo 22: 4): "Lo mejor de su campo y lo mejor de su viña pagará", este tanna sostiene que las Escrituras hablan de lo mejor del campo del nizzak (el dañado); y debido al "bien general", los sabios declararon que el mazzik (el causante del daño) debería pagar lo mejor de su propiedad, incluso si es mejor que lo mejor de los nizzak, para que los hombres tengan cuidado de no causar daño.], y un acreedor (reclamaciones) de la calidad media [Porque de acuerdo con las Escrituras, él reclama solo de la calidad más baja, a saber. (Deuteronomio 24:12): "Y el hombre que está en deuda contigo te traerá la prenda afuera", y es probable que un hombre saque solo lo menos valioso de sus posesiones; pero debido al "bien general", ordenaron que un acreedor reclame de la calidad media, para que la puerta no se cierre a los préstamos.], y la kethubah de una mujer (se reclama) de la calidad más baja. [Para "el cierre de la puerta" no se debe temer en este caso. "Porque más de lo que un hombre quiere casarse, una mujer quiere casarse".] R. Meir dice: La kethubah de una mujer también (se afirma de) la cualidad media. [La halajá no está de acuerdo con 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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