Midrash su Esodo 21:24

R. Elazar said: "Whoever lives in the land of Israel lives without sin, as it is said (Is. 33, 24) And no inhabitant shall say, 'I am sick; the people that dwell therein, their iniquities shall be forgiven." Said Raba unto R. Assi: "We have explained the above passage in connection with those who suffer sickness." R. Annan said: "Whoever is buried in the land of Israel is considered as if he were buried under the altar; it is written here (Ex. 21, 24) An altar of earth (Adama) shall thou make unto Me; and it is written there (Deut. 32, 43) And forgive his land (Admatho) and his people." Ulla was accustomed to visit the land of Israel, and nevertheless died outside of the land of Israel. When R. Elazar was informed about it he exclaimed: "O thou Ulla! (Amos 7, 17) And thou shall die in an unclean land!" "But his coffin is being brought here," remarked the people to him, whereupon R. Elazar said: "The benefit of having remained in the land of Israel before dying is not like one who was brought after his death." There was a certain man who had a Yabama in Chuzaa, outside of the land of Israel. When he came to R. Chanina and asked him: "What is the law, is one permitted to leave the land of Israel in order to marry a Yebama?" The latter replied: "His brother married a Samaritan and therefore died. Praised be Heaven that He killed him and yet he wishes to go after him." R. Juda said in the name of Samuel; "Just as it is forbidden to leave the land of Israel for Babylon, so is it forbidden to leave Babylonia for any other country." Raba and R. Joseph both said: "It is even forbidden to leave from Pumpaditha to Be-kubi." There was a certain man who left Pumpaditha to live at Be-kubi, and R. Joseph put him under a ban. There was another man who left Pumpaditha for Istonia, where he died. Abaye then remarked: "Had the scholar desired he might have lived." Raba and R. Joseph both say: "The righteous of Babylonia will be admitted in the land of Israel; the righteous of other countries will be admitted only in Babylonia." Concerning what does he say this? Shall I assume it refers to genealogy? Has not the master said that all other countries are like an Issah in comparison with the land of Israel, and the land of Israel is in return an Issah in comparison with Babylon? [Hence we see that Babylon is more purified than the land of Israel.] We must therefore say that it refers to being buried there.

...An eye for an eye - one pays damage(s), the value of his eye. ...... Ben Azai says: behold here it says "a wound for a wound" and further on (verse 18) it says "if a man hits his neighbor with a stone or with the fist" - behold, this is the wound spoken. Just as the wound spoken of above "he will pay for his idleness and for his cure", here too "he will pay for his idleness and his cure". The wound is included in the general idea, and is expressed [lit. comes out] to teach (in general) and not about itself (specifically) - but it does come to teach regarding the general principle: just as the wound of which it is said "due to" is about payment, so too (here) [everything] of which it is said "due to" is about payment. Or - is it possible that this applies even for "life for life"? [No,] the text says (Numbers 35:31) "and you will not take ransom for the life of a murderer". [For the life of a murderer] you do not take payment, but you do take payment for limbs.

R. Yehudah says: It is written here (19:21) "hand" and "foot," and elsewhere (Shemoth 21:24) "hand" and "foot." Just as "hand" and "foot" here refer to monetary payment, so, "hand" and "foot" there.