EXOD628 From here it is derived that damages are assessed relative to the best quality (Gittin 48b)

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EXOD629 R. Shmuel b. Nachmani said in the name of R. Yonathan: Calamity visits the world only when there are evildoers in the world, as it is written: "If fire go out and find thorns…" When does fire go out? Only when "thorns" are found for it. And the [calamity] begins with the righteous, as it is written: [lit.,] "and the 'sheaves' have been consumed." It is not written; "and the sheaves will be consumed," but "have been consumed" -- They have been consumed already [i.e., even before the thorns] (Bava Kamma 60a)

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EXOD639 [Even verbal affliction] Do not say to him: "Remember your past deeds," or "Remember the deeds of your ancestors" (Bava Metzia 58b)

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EXOD640 It was taught: R. Eliezer Hagadol says: Why did the Torah exhort against abuse of the proselyte in thirty-three (some say: forty-three) places in the Torah? Because he is [temperamentally] inclined to evil [and arousal of this temperament is to be avoided] (Bava Metzia 59b)

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EXOD642 The Rabbis taught: One who afflicts a proselyte transgresses three negative commandments: "And a stranger you shall not afflict"; (Leviticus 19:33): "And if there live with you a stranger in your land, you shall not afflict him"; (Leviticus 25:17): "And a man shall not afflict his fellow" -- and a proselyte is in the class of "his fellow" (Bava Metzia 59b).

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EXOD643 The Rabbis taught: One who oppresses a proselyte transgresses three negative commandments: "and you shall not oppress him"; (Exodus 23:9): "And a stranger you shall not oppress"; (Exodus 22:24): "Do not be to him as a creditor" -- and a proselyte is subsumed herein (Bava Metzia 59b).

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EXOD649 It was taught: R. Nathan says: "And a stranger you shall not afflict, and you shall not oppress him, for you were strangers in the land of Egypt" -- Do not attribute a blemish of your own to your neighbor [i.e. Do not taunt him with being a stranger] (Bava Metzia 59b).

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EXOD674 It was taught: R. Akiva says: "widow and orphan" [are mentioned specifically, even though it is forbidden to afflict anyone] because they are particularly vulnerable; and Scripture speaks of the common instance (Mechilta).

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EXOD689 When R. Dimmi came, he said: Whence is it derived that if one lends his friend a maneh and he knows that he cannot pay it, that he is forbidden to pass in front of him? From: "Do not be to him as a creditor" [i.e., Do not even let him get the impression that you are "hinting" at the money] (Bava Metzia 75b).

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EXOD708 It was taught: R. Yishmael says: "If money you lend" -- This ["If money, etc."] is mandatory, [as it may be in Hebrew]. But perhaps it is optional! [This is not so, for] (Deuteronomy 15:8): "and lend you shall lend" indicates that it is mandatory and not optional (Mechilta).

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