The school of Rabbi Ishmael taught: Scripture says "if he cause a blemish" (Leviticus 24:19) -- "giving" means nothing other than money. But then "as he caused a blemish in a man" would also mean money, yet that is bodily injury! The school of Rabbi Ishmael expounds a superfluous verse: since it is written, "and if a man cause a blemish in his neighbor, as he has done... so shall it be done to him," why do I need "so shall it be given"? Learn from it: money. Why do I need "as he caused a blemish in a man"? Since it wished to write "so shall it be given," it also wrote "as he caused a blemish in a man." The school of Rabbi [Hiyya] taught: Scripture says "hand for hand" (Deuteronomy 19:21), a thing given from hand to hand -- and what is that? Money. But then "foot for foot" would also be so, yet [that is bodily]! The school of Rabbi Hiyya expounds a superfluous verse: since it is written, "and you shall do to him as he purposed" (Deuteronomy 19:19), and if it should enter your mind that it is literal, why do I need "hand for hand"? Learn from it: money. Why "foot for foot"? Since it wrote "hand for hand," it wrote "foot for foot." Abaye said: it comes from what the school of Hezekiah taught: "an eye for an eye" -- and not an eye and a life for an eye; for if it should enter your mind that it is a literal eye, sometimes you would find an eye and a life for an eye, for while blinding his eye his soul departs. And what is the difficulty? Perhaps we assess him: if he can withstand it, we do it; if not, we do not. And once we assessed that he can withstand it and we did it and his spirit departed, if he dies, let him die -- did we not learn: if they assessed him and he died under his hand, he is exempt? (Exodus 21:25) Rav Zevid in the name of Rava said: Scripture says "wound for wound," to give pain in place of damage; for if it should enter your mind that it is literal, just as this one had pain, and so on. And what is the difficulty? Perhaps there is a delicate person who has more pain; what is the practical difference? To give him the difference between them. Rav Papa in the name of Rava said: Scripture says "and he shall surely heal" (Exodus 21:19), to give healing in place of damage; for if it should enter your mind that it is literal, just as this one needs healing, and so on. What is the difficulty? Perhaps there is a person whose flesh heals quickly and one whose flesh does not heal quickly; what is the practical difference? To give him the difference between them. Rav Ashi said: it comes by analogy of "in place of" with "in place of": it is written here "an eye in place of an eye," and it is written there "because (in place of which) he humbled her" (Deuteronomy 22:29); just as there it is money, so too here it is money. It was taught: Rabbi Eliezer says: "an eye for an eye" -- literal. Literal, can it enter your mind? Does Rabbi Eliezer not hold like all those Tannaim? Rather, it means that we assess [the value] not by the injured party but by the one who caused the injury. Rabbi Yitzchak said: it says, "if a ransom be laid upon him" (Exodus 21:30), and behold the matter is an inference from minor to major: if where it imposed death it imposed only money, here where it did not impose death, all the more so it should impose only money. Rabbi Eliezer says: "an eye for an eye" -- I might understand, whether intending or not intending, he pays only money; therefore Scripture excludes the one who intends to cause a blemish, that he pays only money, as it is said, "and if a man cause a blemish in his neighbor" (Leviticus 24:19), a general statement; "an eye for an eye," a specific; in a specific-and-general there is in the general only what is in the specific; when it says "as he caused a blemish in a man" (Leviticus 24:20), it generalized again. If general like the first general? You say no; rather it is general-specific-general, and you judge only according to the specific: just as the specific spells out fixed blemishes, chief limbs, visible, and intentional, paying only money, so all such cases; Scripture says "as he cause a blemish," [teaching] until he intends to cause him a blemish.
Giving a Blemish Is Giving Money from Hand to Hand
Yalkut Shimoni on Torah 338:1
דְּבֵי רַבִּי יִשְׁמָעֵאל תְּנָא, אֲמַר קְרָא (ויקרא כד, יט) "כִּי יִתֵּן מוּם", אֵין נְתִינָה אֶלָּא (בַּיָּד) [מָמוֹן]. אֶלָּא מֵעַתָּה "כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם" הָכֵי נַמֵּי דְּמָמוֹן הוּא, וְהָא חַבָּלָא הוּא, דְּבֵי רַבִּי יִשְׁמָעֵאל קְרָא יְתֵרָה קָא דַּרְשֵׁי, מִכְּדֵי כְּתִיב "וְאִישׁ כִּי יִתֵּן מוּם בַּעֲמִיתוֹ כַּאֲשֵׁר יַעֲשֶׂה" וְגוֹ', "כֵּן יִנָּתֵן" לָמָּה לִי, שְׁמַע מִינָּהּ מָמוֹן. "כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם" לָמָּה לִי. אַיְידֵּי דְּבָעֵי לְמִכְתַּב "כֵּן יִנָּתֵן", כְּתַב נַמֵּי (כִּי) ["כַּאֲשֶׁר] יִתֵּן מוּם בָּאָדָם". דְּבֵי רַבִּי [חִיָּיא] תְּנָא, אֲמַר קְרָא (דברים יט, כא) "יָד בְּיָד", דָּבָר הַנִּתָּן מִיַּד לְיַד, וּמַאי נִיהוּ, מָמוֹן. אֶלָּא מֵעַתָּה "רֶגֶל בְּרָגֶל" נַמֵּי הָכֵי הוּא, (רַבִּי) [דְּבֵי רַבִּי חִיָּיא] קְרָא יְתֵרָה קָא דָּרְשֵׁי, מִכְּדֵי כְתִיב (שם, יט) "וַעֲשִׂיתֶם לוֹ כַּאֲשֶׁר זָמַם", וְאִי סַלְקָא דַּעְתָּךְ מַמָּשׁ, "יָד בְּיָד" תּוּ לָמָּה לִי, שְׁמַע מִינָּהּ מָמוֹן. "רֶגֶל בְּרָגֶל" לָמָּה לִי, אַיְידֵּי, דְּכְתַב "יָד בְּיָד" כְּתַב "רֶגֶל בְּרָגֶל". אַבַּיֵּי אֲמַר, אַתְיָא מִדְתְּנָא דְּבֵי חִזְקִיָּה, עַיִן תַּחַת עַיִן, וְלֹא עַיִן וְנֶפֶשׁ תַּחַת עַיִן, וְאִי סַלְקָא דַעְתָּךְ עַיִן מַמָּשׁ, זִמְנִין דְּמַשְׁכַּחַת עַיִן וְנֶפֶשׁ תַּחַת עַיִן, דְּבַּהֲדֵי דְעָוִיר לֵיהּ לְעֵינֵיהּ נְפַק נִשְׁמָתֵיהּ. וּמַאי קוּשְׁיָא, דִּלְמָא מֵימַד אַמְדִּינָן לֵיהּ, אִי מָצֵי מְקַבֵּל, עַבְדִּינָן לֵיהּ, וְאִי לָא, לָא עַבְדִּינָן, וְכֵיוָן דְּאַמְדִּינָן דְּמָצֵי מְקַבֵּל וְעַבְדֵּי לֵיהּ וְנָפִיק רוּחֵיהּ, אִי מַיִית לֵימוּת, מִי לָא תְנַן אֲמָדוּהוּ וּמֵת תַּחַת יָדוֹ פָּטוּר. (שמות כא כה) רַב זְבִיד מִשְּׁמֵיהּ דְּרָבָא אֲמַר, אֲמַר קְרָא פֶּצַע תַּחַת פָּצַע, לִתֵּן צַעַר בִּמְקוֹם נֵזֶק, וְאִי סַלְקָא דַעְתָּךְ מַמָּשׁ, כִּי הֵיכִי דִלְהַאי הֲוָה לֵיהּ צַעֲרָא וְכוּ'. וּמַאי קוּשְׁיָא, דִּלְמָא אִכָּא אִינִישׁ דִּמְפַנָּק וְאִית לֵיהּ צַעֲרָא טְפֵי, לְמַאי נַפְקָא מִינָּהּ, לְמֵיתַב לֵיהּ הֵיאַךְ דְּבֵינֵי וּבֵינֵי. רַב פָּפָּא מִשְּׁמֵיהּ דְּרָבָא אֲמַר, אֲמַר קְרָא (לעיל פסוק יט) "וְרַפֹּא יְרַפֵּא", לִתֵּן רְפוּאָה בִּמְקוֹם נֵזֶק, וְאִי סַלְקָא דַעְתָּךְ מַמָּשׁ, כִּי הֵיכֵי דְּהַאי בָעֵי אֲסוּיֵי וְכוּ'. מַאי קוּשְׁיָא, דִּילְמָא אִיכָּא אִינִישׁ דְּסָלִיק בִּשְׂרָא הֵיָיא וְאִיכָּא דְּלָא סָלִיק בִּשְׂרָא הֵיָיא, לְמַאי נַפְקָא מִינָּהּ, לְמֵיתַב לֵיהּ הֵיאַךְ דְּבֵינֵי וּבֵינֵי. רַב אַשִּׁי אֲמַר, אַתְיָא תַּחַת תַּחַת, כְּתִיב הָכָא עַיִן תַּחַת עַיִן וּכְתִיב הָתָם "תַּחַת אֲשֶׁר עִנָּהּ" מַה לְּהַלָּן מָמוֹן, אַף כָּאן מָמוֹן. תַּנְיָא, רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן תַּחַת עַיִן. מַמָּשׁ. מַמָּשׁ סַלְקָא דַעְתָּךְ, רַבִּי אֱלִיעֶזֶר לֵית לֵיהּ דְכֻלְּהוּ תַּנָּאֵי, אֶלָּא לוֹמַר שֶׁאֵין שָׁמִין בַּנִּזָּק אֶלָּא בַּמַּזִּיק. רַבִּי יִצְחָק אָמַר, הֲרֵי הוּא אוֹמֵר (להלן פסוק ל) "אִם כֹּפֶר יָשִׁית עָלָיו", וַהֲרֵי דְּבָרִים קַל וָחֹמֶר, וּמָה אִם בְּמָקוֹם שֶׁעָנַשׁ מִיתָה, לֹא עָנַשׁ אֶלָּא מָמוֹן, כָּאן שֶׁלֹּא עָנַשׁ מִיתָה, דִּין הוּא שֶׁלֹּא יַעֲנֹשׁ אֶלָּא מָמוֹן. רַבִּי אֱלִיעֶזֶר אוֹמֵר, עַיִן תַּחַת עַיִן, שׁוֹמֵעַ אֲנִי, בֵּין מִתְכַּוֵּן בֵּין שֶׁאֵין מִתְכַּוֵּן, אֵין מְשַׁלֵּם אֶלָּא מָמוֹן, הֲרֵי הַכָּתוּב מוֹצִיא הַמִּתְכַּוֵּן לַעֲשׂוֹת בּוֹ מוּם שֶׁאֵינוֹ מְשַׁלֵּם אֶלָּא מָמוֹן, שֶׁנֶּאֱמַר (ויקרא כד, יט) "וְאִישׁ כִּי יִתֵּן מוּם בַּעֲמִיתוֹ", כְּלָל, עַיִן תַּחַת עַיִן, פְּרָט, פְּרָט וּכְלָל אֵין בַּכְּלָל אֶלָּא מַה שֶּׁבַּפְּרָט, כְּשֶׁהוּא אוֹמֵר (שם, כ) "כַּאֲשֶׁר יִתֵּן מוּם בָּאָדָם", חָזַר וְכָלַל, אִי כְּלָל, כַּכְּלָל הָרִאשׁוֹן, אָמַרְתָּ, לָאו, אֶלָּא כְּלָל וּפְּרָט וּכְּלָל אִי אַתָּה דָן אֶלָּא כְּעֵין הַפְּרָט, לוֹמַר, מַה הַפְּרָט מְפֹרָשׁ מוּמִין קְבוּעִין וְרָאשֵׁי אֵבָרִים וּבְגָלוּי וּבְמִתְכַּוֵּן שֶׁאֵין מְשַׁלֵּם אֶלָּא מָמוֹן, אַף כָּל וְכוּ', תַּלְמוּד לוֹמַר "כַּאֲשֶׁר יִתֵּן מוּם", עַד שֶׁיִּתְכַּוֵּן לַעֲשׂוֹת בּוֹ מוּם.