[If] according to two [witnesses] a person stole, and —- according to them —- he slaughtered or sold, and they are found to be false [witnesses], they pay in full.  [If] according to two [witnesses] he stole and —- according to two others —- he slaughtered or sold, and both of them were found to be false [witnesses] —- the first ones pay the twofold payment, and the second ones pay the threefold payment. If the second ones were found to be false [witnesses], he pays the twofold payment and they pay the threefold payment. [If] one of the second ones is found to be false, the second testimony is void; [if] one of the first ones is found to be false, the entire testimony is void, for if there is no theft, there is no slaughter and no sale.

[If] according to two [witnesses] one stole and —- according to one witness or by his own confession —- he slaughtered or sold, he pays the twofold payment, but he does not pay the fourfold or fivefold payment.  [If] one stole and slaughtered on the Sabbath; stole and slaughtered for idolatry; stole from his father, and his father died, and afterward he slaughtered or sold; stole and consecrated and afterward slaughtered or sold —- he pays the twofold payment, but he does not pay the four-fold or fivefold payment.  R' Shimon says: [For] consecrated animals for which he is responsible, he pays the fourfold or fivefold payment; [for] those for which he is not responsible, he is exempt.

[If] he sold it except for one-hundredth of it, or if he had joint ownership in it; [if] he slaughtered [it] and it became disquali-fied; [if] he pierced its nostrils or tore out the throat organs —- he pays the twofold payment, but he does not pay the fourfold or fivefold payment.  [If] one stole in the owners' premises and slaughtered or sold outside their premises, or if he stole outside their premises and slaughtered or sold within their premises, or if he stole and slaughtered or sold outside their premises —- he pays the fourfold or fivefold payment. But [if] he stole and slaughtered or sold in their premises, he is exempt.

[If] he was taking it out by dragging, and it died in the premises of the owner, he is exempt. [If] he lifted it or if he took it out of the owner's premises and it died, he is liable.  [If] he gave it for [redemption of] his firstborn son, or to his creditor, to an unpaid guardian, to a borrower, to a paid guardian, or to a renter, and he was dragging it, and it died in the premises of the owners —- he is exempt. [If] he lifted it or took it out of the owners' premises, and it died, he is liable.

We may not raise small cattle in Eretz Yisrael, but we may raise [them] in Syria or in wildernesses that are in Eretz Yisrael.  We may not raise chickens in Jerusalem because of the consecrated things, nor may Kohanim throughout [all] Eretz Yisrael be-cause of the ritually clean foods.  In no place may we raise swine. A person may not raise a dog unless it is bound with a chain. We may not spread nets for doves unless it is thirty ris from an inhabited place.

[If] one wounds another, he becomes liable to him for five categories: for injury, for pain, for healing, for loss of time, and for disgrace.  For injury —- how? [If] he blinded his eye, cut off his hand, [or] broke his leg, we view him as if he were a slave being sold in the market, and appraise how much he was worth and how much he is worth.  Pain? [If] he burned him with a spit or with a nail —- even on his fingernail, a place where it does not make a wound —- we appraise how much such a man wishes to take to suffer such pain.  Healing? [If] he struck him, he is obligated to heal him. Should blisters arise on him —- if as a result of the wound, he is liable; [if] not as a result of the wound, he is exempt. [If] it healed and [then] relapsed, healed and relapsed, he is liable to heal him. [If] it healed completely, he is not liable to heal him.  Loss of time? We view him as though he were a watchman of a cucumber field, since he has already given him the value of his hand or the value of his foot.  Disgrace? All depends upon [the status of] the one who disgraced and the one who was disgraced.  [If] one disgraces a naked person, disgraces a blind person, or disgraces a sleeping person, he is liable. However, [if] a sleeping person disgraced, he is exempt.  [If] one fell off a roof, and injured and disgraced, he is liable for the injury but exempt for the disgrace, as it is said (Deuteronomy 25:11): And she stretches forth her hand and takes hold of his privy organs —- one is not liable for disgrace unless he has intention.

This is the stringency of a man over a bull —- that a man pays for injury, pain, healing, loss of time, and disgrace, and he pays the value of the young; whereas [the owner of] a bull pays only for injury and is exempt from the value of the young.

[If] one strikes his father or his mother, but does not inflict a wound upon them, or [if] one wounds another on Yom Kippur, he is liable for all of them.  [If] one wounds a Jewish bondman, he is liable for all of them except loss of time when he is his. [If] one wounds a gentile slave belonging to others, he is liable for all of them. R' Yehudah says: Slaves have no [indemnity for] disgrace.

It is inadvisable to clash with a deaf-mute, a mentally deranged person, or a minor: [if] one wounds them, he is liable; but [if] they wound others, they are exempt. It is inadvisable to clash with a slave or with a woman: [if] one wounds them, he is liable; but [if] they wound others, they are exempt, although they must pay later. Should the woman become divorced, or the slave freed, they are obligated to pay.