In a place where two nouns are mentioned and for each noun there is a special imperative, we sometimes find them giving of each other:

Like לא תעבוד בבכור שורך ולא תגוז בכור צאנך (you shall do no work with the firstling of your ox, nor shear the firstling of your flock)⁵¹⁹, that the same applies in which one is prohibited from fleecing the ox and forcing one’s sheep to work, and it uses the fact that it is normal for an ox to work and for one to fleece a sheep.

footnotes: ⁵¹⁹ Deuteronomy 15:19.

And moreover, when it says לגר אשר בשעריך תתננו או מכור לנכרי (you may give it to the stranger that is within your gates, that he may eat it; or you may sell it to a foreigner)⁵²⁰, it is logical to Rabbi Meir that it uses the fact that the normal way is to give to a stranger and to sell to a foreigner; and thus, it is also the reverse.

footnotes: ⁵²⁰ Deuteronomy 14:21.

And moreover, if it uses with each one a novelty, as it does with interest and increase⁵²¹.

footnotes: ⁵²¹ Leviticus 25:36.

Indeed, in a place where it does not speak in the normal way, as when it says בכל קדש לא תגע ואל המקדש לא תבוא (she shall touch no hallowed thing, nor come into the sanctuary)⁵²², they say that in the Temple, touching is permitted, that if it were not so, it would have written בכל קדש ובמקדש לא תגע (she shall touch no hallowed thing or the sanctuary) and moreover, we find it in this language many times, in which it comes precisely.

footnotes: ⁵²² Leviticus 12:4.

And Rabbi Yehuda gives a rule for this – any place where it repeats one condition in two sentences – it means that with the repeated conditions, each one by itself is precise and they do not give of each other.