Bava Metzia

but as for these two, seeing that their master is with them, [the law would] not [apply]: thus both are necessary. He that smote him shall surely be put to death:  I know only [that he is to be executed] by the mode of death prescribed in his case: whence do I know that if you cannot execute him with the death prescribed for him, you may slay him with any death you are able? From the verse, 'He shall surely be put to death', meaning under all circumstances. Thou shalt surely smite [the inhabitants of that city with the edge of the sword]:  I know only [that you may execute them] with the death  that is prescribed in their case. Whence do I know that if you cannot slay them with the death that is prescribed in their case, you may smite them in any manner you are able? From the verse, 'Thou shalt surely smite', implying under all circumstances. Thou shalt surely return [the pledge unto him when the sun goeth down]:  from this I know it [sc. that the pledge must be returned] only if he [the creditor] distrained with the sanction of the court;  whence do we know if of one who distrained without the sanction of the court? From the verse, Thou shalt surely return it — implying in all cases. If thou at all  take to pledge [thy neighbour's raiment, thou shall deliver it to him by that the sun goeth down]:  from that I know it [sc. that the pledge must be returned] only if he [the creditor] distrained with sanction [of the court]; whence do we know it of one who distrained without sanction [of the court]? Because it is stated, If thou at all take to pledge, implying in all cases. And for what purpose are both of these verses necessary?  — One refers to day raiment, the other to night clothes. Thou shalt surely open [thy hand unto thy brother, to thy poor, etc.].  I know this only of the poor of thine own city:  whence do I know it of the poor of another city? — From the expression, 'Thou shalt surely open', implying, in all cases. Thou shalt surely give [him]:  I know only that a large sum must be given;  whence do I know that a small sum too must be given?  From the expression, Thou shalt surely give — in all circumstances. Thou shalt furnish him liberally.  I know only that if the house [of the master] was blessed for his [the slave's] sake,  a present must be made. Whence do we know it even if the house was not blessed for his sake? Scripture teaches, 'Thou shalt furnish him liberally'  under all circumstances. But according to R. Eleazar b. 'Azariah, who maintained: If the house was blessed for his sake, a present is made to him, but not otherwise; what is the purpose of 'ta'anik'?  — The Torah employs  human phraseology. And thou shalt surely lend him [sufficient for his need].  I know this only of one [a poor man] who has nought and does not wish to maintain himself [at your expense];  then Scripture saith. Give him by way of a loan. Whence do I know it if he possesses his own but does not desire to maintain himself [at his own cost]? From the verse, 'Thou shalt surely lend him'.  But according to R. Simeon, who maintained: If he has his own but refuses to maintain himself [therewith], we are under no obligation toward him, why state 'surely?'  — The Torah employs human phraseology. IF HIS LOST TIME IS WORTH A SELA', HE MUST NOT DEMAND, GIVE ME A SELA',' BUT IS PAID AS A LABOURER. A Tanna taught: He must pay him as an unemployed labourer. What is meant by 'an unemployed labourer?' — As a labourer unemployed in his particular occupation. 'IF A BETH DIN IS PRESENT, HE MAY STIPULATE IN THEIR PRESENCE. Issur and R. Safra entered into a business partnership. Then R. Safra went and divided it [the stock] without Issur's knowledge in the presence of two people. When he came before Rabbah son of R. Huna,  he said to him, 'Go and produce the three people in whose presence you made the division; or else