Our Rabbis taught: an ox of an ordinary person that gored an ox of the sanctuary, or an ox of the sanctuary that gored an ox of an ordinary person, he is exempt, as it is said, "the ox of his neighbor" (Exodus 21:35) - and not the ox of the sanctuary. Rabbi Shimon ben Menasya says: an ox of the sanctuary that gored an ox of an ordinary person is exempt; but an ox of an ordinary person that gored an ox of the sanctuary, whether it was an innocuous ox or a forewarned ox, pays full damages. They asked: what does Rabbi Shimon ben Menasya hold? If "his neighbor" means strictly an ordinary person, then when it gores an ox of the sanctuary why is he liable? And if "his neighbor" is not strict, then when an ox of the sanctuary gores an ordinary person's ox he should likewise be liable. And if you say he indeed holds "his neighbor" to be strict, yet an ordinary person's ox that gored the sanctuary's is liable because we derive it by inference from minor to major - just as an ordinary person's ox that gored an ordinary person's ox is liable, so when it gores the sanctuary's, all the more so it is liable - it is enough that the law derived by inference be like the case from which it is derived: just as there an innocuous ox pays half damages, here too half damages. Rather, Resh Lakish said: all were included in full damages. When Scripture specified "his neighbor" regarding an innocuous ox, it is for his neighbor's ox that an innocuous ox pays only half damages; but the sanctuary's, even an innocuous ox, pays full damages. For if not so, let the Merciful One have written "his neighbor" regarding the forewarned ox.
When a Consecrated Ox and an Ordinary Ox Gore Each Other
Yalkut Shimoni on Torah 341:20
תָּנוּ רַבָּנָן: שׁוֹר שֶׁל הֶדְיוֹט שֶׁנָּגַח שׁוֹר שֶׁל הֶקְדֵּשׁ וְשׁוֹר שֶׁל הֶקְדֵּשׁ שֶׁנָּגַח שׁוֹר שֶׁל הֶדְיוֹט, פָּטוּר, שֶׁנֶּאֱמַר: "אֶת שׁוֹר רֵעֵהוּ" וְלֹא אֶת שׁוֹר שֶׁל הֶדְיוֹט. רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא אוֹמֵר: שׁוֹר שֶׁל הֶקְדֵּשׁ שֶׁנָּגַח שׁוֹר שֶׁל הֶדְיוֹט, פָּטוּר. וְשׁוֹר שֶׁל הֶדְיוֹט שֶׁנָּגַח שׁוֹר שֶׁל הֶקְדֵּשׁ, בֵּין תָּם בֵּין מוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם. אָמְרִי: מַאי קָסָבַר רַבִּי שִׁמְעוֹן בֶּן מְנַסְיָא, אִי "רֵעֵהוּ" דַּוְקָא דְּהֶדְיוֹט, כִּי נָגַח דְּהֶקְדֵּשׁ אַמַּאי חַיָּב, וְאִי "רֵעֵהוּ" לָאו דַּוְקָא, דְּהֶקְדֵּשׁ נַמֵּי כִּי נָגַח דְּהֶדְיוֹט לִחַיַּב. וְכִי תֵּימָא: לְעוֹלָם קָסָבַר "רֵעֵהוּ" דַּוְקָא, וּמִיהוּ דְּהֶדְיוֹט כִּי נָגַח דְּהֶקְדֵּשׁ הַיְנוּ טַעְמָא דְּמִחַיַּב מִשּׁוּם דְּקָא מַיְתֵי לֵהּ מִקַּל וָחֹמֶר דְּהֶדְיוֹט: וּמַה הֶדְיוֹט שֶׁנָּגַח שֶׁל הֶדְיוֹט חַיָּב, כִּי נָגַח דְּהֶקְדֵּשׁ לֹא כָּל שֶׁכֵּן דְּמִחַיַּב, דַיּוֹ לַבָּא מִן הַדִּין לִהְיוֹת כַּנִּדּוֹן, מַה לְּהַלָּן תָּם חֲצִי נֶזֶק, הָכָא נַמֵּי חֲצִי נֶזֶק. אֶלָּא אָמַר רֵישׁ לָקִיש: הַכֹּל הָיוּ בִּכְלַל נֶזֶק שָׁלֵם, כְּשֶׁפֵּרֵט לְךָ הַכָּתוּב "רֵעֵהוּ" גַּבֵּי תָּם, רֵעֵהוּ הוּא דְּתָם מְשַׁלֵּם חֲצִי נֶזֶק, הָא דְּהֶקְדֵּשׁ תָּם נַמֵּי מְשַׁלֵּם נֶזֶק שָׁלֵם, דְּאִם כֵּן נִכְתְּבֵהּ רַחְמָנָא לְרֵעֵהוּ גַּבֵּי מוּעָד.