Jerusalem Talmud Bava Kamma 8.4

משנה: זֶה חוֹמֶר בָּאָדָם מִבַּשּׁוֹר שֶׁהָאָדָם מְשַׁלֵּם אֶת הַנֶּזֶק וּמְשַׁלֵּם דְמֵי וְלָדוֹת וְשׁוֹר אֵינוֹ מְשַׁלֵּם אֶלָּא נֶזֶק וְאֵינוֹ מְשַׁלֵּם דְמֵי וְלָדוֹת. הַמַּכֶּה אָבִיו וְאִמּוֹ וְלֹא עָשָׂה בָהֶם חַבּוּרָה הַחוֹבֵל בְּיוֹם הַכִּיפּוּרִים חַיָיב בְּכוּלָּן. הַחוֹבֵל בְּעֶבֶד עִבְרִי חַיָיב בְּכוּלָּן חוּץ מִן הַשֶּׁבֶת בִּזְמַן שֶׁהוּא שֶׁלּוֹ. הַחוֹבֵל בְּעֶבֶד כְּנַעֲנִי שֶׁלַּאֲחֵרִים חַיָיב בְּכוּלָּן. רִבִּי יְהוּדָה אוֹמֵר אֵין לַעֲבָדִים בּוֹשֶׁת.

MISHNAH: This is more severe regarding a human than an ox since a human pays damages and pays for unborn children, but the ox pays only damages and does not pay for unborn children. A person who hits his father or mother without causing a concussion or who causes injury on the Day of Atonement is liable for everything. He who injures a Hebrew slave is liable for everything except for lost earnings if he is his own. He who injures another person’s Canaanite slave is liable for everything. Rebbi Jehudah says, slaves have no claim for embarrassment.

הלכה: זֶה חוֹמֶר בָּאָדָם מִבַּשּׁוֹר כול׳. הַמַּכֶּה אָבִיו וְאִמּוֹ כול׳. תַּנֵּי. וְהָעֵדִים שֶׁאָמְרוּ מֵעִידִין אָנוּ עַל פְּלוֹנִי שֶׁסִּימָּא שְׁתֵּי עֵינָיו כְּאַחַת. שֶׁהִפִּיל שְׁתֵּי שִׁינָּיו כְּאַחַת. אֵינוֹ נוֹתֵן לוֹ כְּלוּם. זוֹ אַחַר זוֹ יוֹצֵא לַחֵירוּת בָּרִאשׁוֹנָה וְנוֹתֵן לוֹ דְמֵי שְׁנִיָיה. רִבִּי אַבָּהוּ בְשֵׁם רִבִּי יוֹחָנָן. זֹאת אוֹמֶרֶת שָׁמִין לַעֲבָדִים בּוֹשֶׁת. רִבִּי לָא בְשֵׁם רִבִּי יוֹחָנָן. הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי עַצְמוֹ כּוּלָּן קִידֵּשׁ. וְחָזַר וְתַנָּא. הַמַּקְדִּישׁ מַעֲשֵׂה יְדֵי עַבְדּוֹ יוֹצִיא לוֹ מֵהֶן פַּרְנָסָתוֹ וְהַשְּׁאָר הֶקְדֵּשׁ. הָכָא אַתְּ אָמַר. הַשְּׁאָר הֶקְדֵּשׁ. וְהָכָא אַתָּ מַר. כּוּלּוֹ קוֹדֶשׁ. אָמַר רִבִּי אָחָא. מְצוּוִּים יִשְׂרָאֵל לְפַרְנֵס בְּנֵי חוֹרִין יוֹתֵר מֵעֲבָדִים. לֹא כֵן אָמַר רִבִּי יוֹחָנָן. הַקּוֹטֵעַ יְדֵי עֶבֶד חֲבֵירוֹ רַבּוֹ נוֹטֵל נִזְקוֹ צַעֲרוֹ רִיפּוּי שִׁבְתּוֹ בּוֹשְׁתּוֹ. וַהֲלָה יִתְפַּרְנֵס מִן הַצְּדָקָה. אָמַר רִבִּי אָחָא. מְצוּוִּין יִשְׂרָאֵל לְפַרְנֵס עֲבָדִים קִיטָּעִין יוֹתֵר מִן הַשְּׁלֵימִין. וְהָא רִבִּי יוֹחָנָן אֲכִיל קוֹפַּד וִיהִיב לְעַבְדֵּיהּ. שָׁתֵי חֲמָר וִיהִיב לְעַבְדֵּיהּ. וְקָרֵי אַנַּפְשֵׁיהּ הֲלֹא בְּבֶטֶן עוֹשֵׂינִי עֹשֵׂהוּ. אָמְרֵי. תַּמָּן בְּמִידַּת הַדִּין. בְּרַם הָכָא בְּמִידַּת רַחֲמִים.

HALAKHAH: “This is more severe regarding a human than an ox,” etc. “A person who hits his father or mother,” etc. It was stated: If the witnesses said, we testify that X blinded both of his eyes simultanously, or that he knocked out two of his teeth simultaneously, he does not have to pay anything. One after the other, he gains his freedom by the first and he pays him damages for the second. Rebbi Abbahu in the name of Rebbi Joḥanan: This implies that one estimates embarrassment for slaves. Rebbi La in the name of Rebbi Joḥanan: If a person dedicates his earnings, he dedicates everything. If he dedicates the earnings of his slave, he can take from there his upkeep and the remainder is dedicated. Here you say, the remainder is dedicated, but there you say, everything is holy. Rebbi Aḥa said, Jews are more obligated to support free people than slaves. But did not Rebbi Joḥanan say: If somebody cuts off the hands of somebody else’s slave, his master collects damages, suffering, medical costs, loss of earnings, and embarrassment, and that one should be supported by welfare. Rebbi Aḥa said, Jews are more obligated to support amputated slaves than unimpaired ones. But did not Rebbi Joḥanan also give to his slave when he ate meat? Give also to his slave when he drank wine? And recited for himself the verse: “Did not His maker make me in the womb”? They said, there a rule of law, here a rule of mercy.