תניא ר' דוסתאי בן יהודה אומר עין תחת עין ממון.
אתה אומר ממון או אינו אלא עין ממש אמרת?
הרי שהיתה עינו של זה גדולה, ועינו של זה קטנה היאך אני קורא ביה עין תחת עין...
(ד) חֲמִשָּׁה תַמִּין וַחֲמִשָּׁה מוּעָדִין,
הַבְּהֵמָה אֵינָהּ מוּעֶדֶת לֹא לִגַּח וְלֹא לִגֹּף וְלֹא לִשֹּׁךְ וְלֹא לִרְבֹּץ וְלֹא לִבְעֹט.
הַשֵּׁן מוּעֶדֶת לֶאֱכֹל אֶת הָרָאוּי לָהּ,
הָרֶגֶל מוּעֶדֶת לְשַׁבֵּר בְּדֶרֶךְ הִלּוּכָהּ,
וְשׁוֹר הַמּוּעָד, וְשׁוֹר הַמַּזִּיק בִּרְשׁוּת הַנִּזָּק, וְהָאָדָם.
הַזְּאֵב וְהָאֲרִי וְהַדֹּב וְהַנָּמֵר וְהַבַּרְדְּלָס וְהַנָּחָשׁ, הֲרֵי אֵלּוּ מוּעָדִין.
רַבִּי אֱלִיעֶזֶר אוֹמֵר, בִּזְמַן שֶׁהֵן בְּנֵי תַרְבּוּת, אֵינָן מוּעָדִין.
וְהַנָּחָשׁ מוּעָד לְעוֹלָם.
מַה בֵּין תָּם לְמוּעָד.
אֶלָּא שֶׁהַתָּם מְשַׁלֵּם חֲצִי נֶזֶק מִגּוּפוֹ,
וּמוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם מִן הָעֲלִיָּה:
(4) Five [agents of damage] rank as harmless and five as an attested danger. Cattle are not an attested danger to butt, push, bite, lie down, or kick. The tooth [of an animal] is an attested danger to eat that which is for it; The leg [of an animal] is an attested danger to break [things] as it walks along; So also is a warned ox [an ox that has gored before]; And an ox that damages in the domain of the damaged party, and human beings. The wolf, the lion, the bear, the leopard, the panther and the snake all rank as attested danger. Rabbi Eliezer says: When they are tame they are not attested danger, but the snake is always an attested danger. What is the difference between that which is harmless and that which is an attested danger? The harmless pays half-damages from its own body and the attested danger pays full damages from the best property (of its owner and guardian).
(ו) אָדָם מוּעָד לְעוֹלָם,
בֵּין שׁוֹגֵג, בֵּין מֵזִיד,
בֵּין עֵר, בֵּין יָשֵׁן.
סִמֵּא אֶת עֵין חֲבֵרוֹ
וְשִׁבֵּר אֶת הַכֵּלִים,
מְשַׁלֵּם נֶזֶק שָׁלֵם:
(6) A human being is always considered a habitual damager, whether [he or she damages] accidentally, or purposefully, while awake, or while asleep. If he blinded the eye of his friend or broke his vessels, he pays full damages.
(ד) הַשּׁוֹלֵחַ אֶת הַבְּעֵרָה בְּיַד חֵרֵשׁ, שׁוֹטֶה וְקָטָן, פָּטוּר בְּדִינֵי אָדָם וְחַיָּב בְּדִינֵי שָׁמָיִם. שָׁלַח בְּיַד פִּקֵּחַ, הַפִּקֵּחַ חַיָּב. אֶחָד הֵבִיא אֶת הָאוּר, וְאֶחָד הֵבִיא אֶת הָעֵצִים, הַמֵּבִיא אֶת הָעֵצִים חַיָּב. אֶחָד הֵבִיא אֶת הָעֵצִים, וְאֶחָד הֵבִיא אֶת הָאוּר, הַמֵּבִיא אֶת הָאוּר חַיָּב. בָּא אַחֵר וְלִבָּה, הַמְּלַבֶּה חַיָּב. לִבְּתָה הָרוּחַ, כֻּלָּן פְּטוּרִין.
(4) One who sends a fire in the hands of a deaf-mute, a shoteh, or a minor is exempt by the laws of man, but he is liable by the laws of Heaven. If he sent it in the hands of a person of sound senses, the one of sound senses is liable. If one brought the fire and another brought the wood, he that brought the wood is liable. If one brought the wood and another brought fire, he that brought the fire is liable. If another came and lit the fire, the one who lit the fire is liable. If the wind fanned the flames, they are all exempt. One who sent forth fire, and it consumed wood or stones or dust, he is liable, as it says: “When a fire breaks out and spreads to thorns so that the stacked corn is consumed, or the standing corn, or the field, he that kindled the fire shall surely make restitution” (Exodus 22:5) If it passed over a fence four cubits high, or over a public path, or over a river, he is exempt. One who kindled fire within his own domain, how far does it need to spread [for him to be liable]? Rabbi Eleazar ben Azariah says: We look at it as if it was in the middle of a kor’s space[75,000 square cubits]. Rabbi Eliezer says: Sixteen cubits [in every direction] like a public road. Rabbi Akiva says: Fifty cubits. Rabbi Shimon says: ‘He that kindled the fire shall surely make restitution’, all is in accordance with the nature of the fire.”