Mishnah
Mishnah

Comentário sobre Baba Kamma 4:6

שׁוֹר שֶׁהָיָה מִתְחַכֵּךְ בְּכֹתֶל וְנָפַל עַל הָאָדָם, נִתְכַּוֵּן לַהֲרֹג אֶת הַבְּהֵמָה וְהָרַג אֶת הָאָדָם, לְנָכְרִי וְהָרַג אֶת יִשְׂרָאֵל, לִנְפָלִים וְהָרַג בֶּן קְיָמָא, פָּטוּר:

Se um boi se esfregava contra uma parede, e caiu sobre um homem (e o matou), [ele não é morto. E se fosse um muad, como se fosse um muad para esfregar contra paredes e fazer com que caíssem sobre os homens, e se esfregou sobre uma parede para se aliviar e a derrubou sobre um homem e ele morreu, o boi não é posto até a morte e o proprietário paga kofer. O boi não é morto, como está escrito (Êxodo 21:29): "O boi será apedrejado e também o seu dono morrerá"—Como a morte do dono, assim é a morte do boi. Assim como o proprietário não é responsável, a menos que ele tenha matado com intenção, também o boi não é responsável, a menos que seja morto com intenção. E o proprietário paga o kofer, como está escrito (Ibid. 30): "Se o kofer". Poderia ter sido escrito: "Kofer estará preparado para ele". Por que "se kofer"? Para incluir assassinatos não intencionais na responsabilidade kofer.] Se pretendia matar um animal e matar um homem, matar um idólatra e matar um judeu, matar um nefel (um de nascimento inviável), e matou um ben kayama (alguém com "vida"), não é morto.

Rambam on Mishnah Bava Kamma

The idea they're saying is that he's exempt, ie exempt from the death penalty, rather he's obligated in restitution if he was accustomed to this deed. As if to say that he is accustomed to rub against walls so that they fall on people. And also all other cases like this.
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Bartenura on Mishnah Bava Kamma

שור שהיה מתחכך בכותל וכו' – is exempt from the death penalty, but if if was forewarned, as in the case that it was forewarned to rub itself against walls and to knock them over on humans, and it rubbed itself against the wall for its pleasure and it fell on a human being and he died, the ox is exempt from the death penalty but the owners pay the ransom. The ox is exempt from the death penalty, as it is written (Exodus 21:29): “[If, however, that ox has been in the habit of goring, and is owner, though warned, has failed to guard it, and it kills a man or a woman -] the ox shall be stoned, and its owner, too, shall be put to death.” As it is with the death of the owners, so too with the death of the ox. Just as the owners are not liable if they killed a person, until they killed him with intent, so too, the ox is not liable until it kills with intent. And the owners pay ransom, as it is written (Exodus 21:30): “If ransom is laid upon him, [he must pay whatever is laid upon him to redeem his life],” for the Torah could have stated
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English Explanation of Mishnah Bava Kamma

If an ox was rubbing itself against a wall and it fell on a person;
or if it intended to kill an animal and it killed a man;
or if it intended to kill a gentile and it killed an Israelite;
or if it intended to kill an untimely birth and it killed a viable infant,
it is exempt [from death by stoning].
Mishnah six deals with several instances in which an ox that kills another Jewish human being but unintentionally. In section one the ox was only scratching its back and certainly had no intention to kill. In section two the ox did have intention to kill but its intention was to kill an animal. In section three the ox did have the intention to kill a human being, but its intention was directed at killing a gentile. According to the mishnah an ox that kills a gentile will not be judged in the same way as an ox that kills a Jew. (With regards to Jewish-gentile relations see the discussion on chapter four mishnah three.) In section four the ox did have intention to kill a Jewish human being, but that Jewish human being would not have been able to live. (According to the Rabbis understanding of medicine a child born after eight months could not survive). In all of these cases since the intention was to kill something for which the ox would not be liable for the death penalty the ox is exempt from the death penalty. In other words we judge the ox by its intention and not by its actions.
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