שור שנגח ד' וה' - and in all of them it (i.e., the ox) was innocuous and that it pays from his own funds.

ישלם – he (i.e., the owner) pays one-half of the damages caused, and to the last one [who suffered damage is paid] first. In the Gemara (Tractate Bava Kamma 36b), it establishes that our Mishnah deals with a the one who suffered damage grabbed hold of the ox causing damage to collect from him and became for him a paid bailee. But when it left under his hand and caused damage, the first one (i.e., the owner of the ox that was damaged) is liable for his damages. Therefore, the last [owner of an ox which suffered damage] is compensated one-half of his damages from the full amount.

ואם יש בו מותר יחזיר לשלפניו – this is what he said: if there is surplus of his damages [caused] he should restore to the [owner of the ox who suffered damage] that was prior to him as, for example, that the half-damages of the first was a Maneh (100 zuz) and the half damages of the last was fifty and the ox was worth two-hundred. From the outset, when the ox gored the ox of the he first [owner] which was damaged, that half of his damages was a Maneh, the [owner of] the ox who was damaged received a Maneh, and the owners [received] a Maneh , when they captured the injured ox and it gored while under their control, the owners do not lose a Maneh that they had for it (i.e., the ox), for he was not guarding them, [properly] other than on the damaged ox which he had captured, and when it damaged a second [ox], and half of those damages was fifty, the [owner of the] first damaged ox lost from his Maneh – fifty , and he gives it to the [owner of the] second damaged [ox] and the surplus up until a Maneh he returns to him, and the owners take their own Maneh.

RABBI SHIMON SAYS: Rabbi Shimon is of the opinion that the original owners and the victim become partners in ownership of the ox that attacked, and they are both liable in subsequent damages. How so? AN OX WORTH 200 WHO GORED...

ושלפניו – that [ox] which was damaged first, he (i.e., the owner) takes fifty zuz and the owners [of the ox] who damaged take fifty zuz, for the [owner of the] one damaged first has the half [damages], therefore, he pays one-half the compensation of his damage.

חזר ונגח שור שוה מאתים – the [owner of the] last one takes a half Maneh from every one – for he is paid out of his own pocket and it is found that the one before him that was his one-half, he pays from his portion one-half a Maneh and takes the last one.

But the two first [owners] – the first owner [whose ox] was damaged and the owners, for each one of them had a quarter, each one of them pays one-quarter of his damages.

דינר זהב – which is twenty-five silver dinars.

הועד לקטנים – to calves.

אמרו לפני ר' יהודה – his students asked of him.

Forewarned for Sabbaths – because he (i.e., the animal) is idle from work and it became overbearing; alternatively, because it sees human beings in their nice Shabbat clothing, they are considered in its eyes as known but he does not recognize them.

But he is not forewarned on weekdays, what is the law regarding this?

משיחזור בו שלשה שבתות – (see Tractate Bava Kamma, Chapter 2, Mishnah 4). After it (i.e., the owner of the ox) was forewarned for Sabbaths, they brought before him (i.e., the animal) oxen on three Sabbaths and it did not gore, it returned to its being innocuous, and if it returned to being innocuous and it gored, it (i.e., the owner) only pays one-half damages.

שור של ישראל שנגח שור של עובד כוכבים פטור – as it is written (Habbakuk 3:6): “When He stands, He makes the earth shake; When He glances, He makes nations tremble.” He saw the seven commandments that were commanded to the Sons of Noah. Since they did not fulfill them, He (i.e., God) stood and He released their money to Israel, and it states (Deuteronomy 33:2): “He appeared from Mount Paran [and approached from Ribeboth-kodesh},” He (i.e., God) revealed the money of the idolaters and permitted it [to the Jewish people]. “From Mount Paran”: from the time that he went around from one to the other offering the idolaters the Torah and they did not accept it.

ושל חרש שוטה וקטן שנגח שור של פקח פטור – for we don’t appoint an administrator/guardian for an innocuous ox to collect [damages] from his estate for they are movables, and we stated in the first chapter (Tractate Bava Kamma 14b) an equivalent amount of money teaches that the Jewish court does not need anything other than property from which debts may eventually be collected and we establish this for orphans.

מעמידין להן אפוטרופוסים וכו' – if they (i.e., oxen) are known to be gorers, we appoint for them a guardian/administrator and not to pay one-half damage other than for forewarned oxen, for if it gores again, they pay from the most valuable property and they collect the damages from the land of orphans.

חוזר לתמותו – for he (i.e., Rabbi Meir) holds that if it (i.e., the animal) left the domain of his masters an entered into the domain of other masters, he returns to his [former status] of innocuousness, for a different domain changes the law of its being “forewarned.”

שור האיצטדין – that is designated for goring and they (i.e., the oxen) are instructed in this.

מועד משלם כופר – and even though that in the first that he (i.e., the ox) gored, we kill it, we find him [now] to be forewarned, as in the example of one that killed three idolaters; alternatively, that it killed three Israelites, it is considered “torn” (as by another animal), for something that is “torn”, we don’t kill it as a man put to death is considered as dead; alternatively, someone who is [sentenced to be] killed and flees to the lake after they testified against him.

וכן בבן וכן בבת – small male child and small female child, he is liable for stoning and ransom like for adults.

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

ושור היתומים – that lack an administrator/guardian.

ושור האפוטרופוס – it is the ox of orphans, but it is upon the guardian/administrator to guard it.

הרי אלו חייבין – for seven “oxen” are written in the portion of goring a person (i.e., Exodus 21;28-30), one for itself and [the other] six for these six oxen.

שור הקדש שור הגר שמת ואין לו יורשים. פטורים מן שמיתה – even if it gored and afterwards was dedicated to the Temple; it gored and afterwards the proselyte died, Rabbi Yehuda would declare it exempt [from the death penalty – as they have no owners). But thee Halakha is not according to Rabbi Yehuda.

ואם שחטו אסור – [if he slaughtered it, he is prohibited from] eating it, as it is written (Exodus 21:28): “The ox shall be stoned and its flesh shall not be eaten, [but the owner of the ox is not to be punished].”From the plain meaning of the verse, it implies, as it is stated, “the ox shall be stoned” – don’t I know that it is considered as carrion and carrion is forbidden to be eaten? What then is to be learned here for the verse to say “and its flesh shall not be eaten”- but rather to say to you, that if he advanced to kill it after judgement had been passed upon it, it is forbidden.

הקדישו בעליו מוקדש – and we learn from this that if he derived benefit from it, he has committed religious sacrilege.

ונעל בפניו כראוי – [locked it up before him] with a door that can withstand an ordinary wind, and that is identical with a lesser guarding.

ומועד פטור – from the side of the law concerning damages payable after warning was given to him, but the side of that it should die stands in his place, and he (i.e., the owner) pays half-damages like an innocuous ox, as it is written (Exodus 21:29): “[and its owner, though warned,] has failed to guard it,” regarding a forewarned ox. But if he had guarded it/watched it a little bit, he is exempt from the side of the law concerning damages payable after warning to him.

רבי אליעזר אומר – there is no guarding for a forewarned ox other than a knife,