Midrash sa Exodo 21:22: Ein Yaakov (Glick Edition), Mekhilta DeRabbi Yishmael, Shemot Rabbah & Bamidbar Rabbah

R. Elazar said in the name of R. Chanina: "Never shall the blessing of even a common man be considered insignificant in your eyes; for two great men of their generation were blessed by simple men and their blessings were fulfilled. They were David and Daniel. David, as it is written (II Sam. 24, 23) And Aravnah said unto the king, 'May the Lord thy God receive thee favorably.' Daniel was blessed by King Darius, as it is written (Dan. 6, 17) May thy God, whom thou worshippest continually, truly deliver thee." R. Elazar said again in the name of R. Chanina: 'Never shall the curse of even a common man be considered unimportant, for Abimelech cursed Sarah, saying (Gen. 20, 16) 'This is to thee a covering to the eyes, and it was fulfilled through her children as it is said (Gen. 27, 1) And Isaac's eyes became dim." Again said R. Elazar, in the name of R. Chanina: "Come and see how the custom of the Holy One, praised be He! differs from the custom of frail man! A frail man sets the pot [on the fire] first and then pours water into it, but the Holy One, praised be He! poureth the water first into the pot and then sets it on the fire, to sustain the passage (Jer. 10, 13) At the sound when he giveth a multitude of water." Another thing did R. Elazar say in the name of R. Chanina: "When the righteous is lost (dies) it is a loss to the generation only [not to himself]. This might be compared with a diamond which was lost by a man, wherever it is its name is there, the loss is merely to its owner." Again said R. Elazar in the name of R. Chanina: "What is the meaning of the passage (Ib. 5, 13) Yet all this profiteth me nothing. Infer from this that all treasures of that wicked (Haman) were engraved upon his heart, and as soon as he saw Mordecai sitting in the king's tower he said. Yet all this profiteth me nothing." Is it really because he (Haman) saw Mordecai sitting in the king's tower that he said this? Yes, as R. Chisda explained it: "The latter [Mordecai ] had come as a member of the Prosbul and the former [Haman] had come to court as a member of the Prosbuli" (Ib. b."); i.e., Buli signifies the rich, as it is said (Lev. 26, 19) I will break the pride of your power, and R. Joseph explains that this refers to the rich of Juda; Buli signifies poverty, and so reads the passage (Deut. 15, 8) Thou shalt surely lend him. R. Papa said: "Haman was called 'the slave that sold himself for a loaf of bread.'" R. Elazar said further in the name of R. Chanina: "In the future, the Holy One, praised be He! will put a crown on the head of every righteous man, as it is written (Is. 28, 5) On that day will the Lord of hosts he for a crown of glory and a diadem of beauty. What is the meaning of a crown of glory and a diadem of beauty? It is for those who do His will, and hope for His glory. One may think that this will be for all of them? Therefore it is said. Unto the residue of his people; i.e., for those who are so modest that they consider themselves like the remnant of the people. (Ib. 6) And for a spirit of judgment; i.e., to him who sitteth in judgment — and does justice. And for strength. It is to him who overcomes his inclination. To those that drive back the battle, this refers to those who debate over the Torah. To the gate, refers to the scholars who arise early to go to the gates of the houses of prayer and learning, and remain late there. The divine attribute of justice pleaded before the Holy One, praised be He! saying, 'Sovereign of the Universe! Wherein is the difference between this (Israel) and all other nations [that Thou art honoring Israel so much]?' Whereupon the Holy One, praised be He! answered 'Israel studied the Torah, and the idolaters did not.' To this the attribute of Justice replied (Ib. 7) But these also are now stumbling through wine, and reeling through strong drink — they are (Paku) unsteady in giving judgment. Paku (unsteady) refers to Gehenna, as it is said (I Sam. 25, 31) That this shall not be a cause of offence; and Pliliya [judgment] refers to the judges as it is said (Ex. 23, 21) And they shall pay this by the decision of (Phlilim) the Judges."

(Fol. 30) Abaye said: "The word Asson (accident) is used in connection with human accidents (Ex. 21, 22), and also in connection with Heavenly accidents (Gen. 44, 20); i.e., just as the word Asson used in connection with human accidents stands for the acquittal of pecuniary compensations, so also does the word Asson, used in connection with Heavenly accidents stand for acquittal of pecuniary compensations." R. Adda b. Ahaha raised the following objection: "Whence do you know that Jacob warned his sons concerning cold and heat, which are the consequences of Heavenly accidents" [Hence infer your theory,] perhaps his (Jacob's) warning was against lions and thieves, which are the consequence of human accidents? [Hence you have no inference.] Did then Jacob confine his warning against this and not against that? Jacob surely warned them against everything. [Hence the inference is understood.] And is then cold and heat the consequence of Heavenly acts? Behold, we are taught that everything is in the power of Heaven (comes through no human fault) except [sickness due to] cold and heat, as it is said (Pr. 22, 5) Thorns and snares are in the way of the froward; he that keepeth his soul holdeth himself far from them. And again a lion and thieves are then the consequence of human acts? Behold R. Joseph said, and so was also R. Chiya taught: "Since the Temple was destroyed, although the court of the Sanhedrin has ceased, nevertheless the punishment of four kinds of death described in the Scriptures did did not cease." How can you say that it has not ceased when we see that they are indeed abolished? We must therefore say that it refers to the Divine Judgment taking the place of the form of capital punishment has not ceased; for he who is liable to be stoned finds his death by falling down from a roof or by being trodden down by a wild beast, which equals stoning; he who is liable to be burned finds likewise his death by fire or by the bite of a snake; he who is liable to be slain by the sword falls either into the hand of the government, [where he is slain,] or [he meets his death] by murderers; and he who ought to be hung finds his death either by drowning in the river, or by diphtheria. [Hence a murderer is not liable to the bite of a snake?] We must therefore reverse the above; namely, the accidents of lions or thieves are the result of Heaven, while cold and heat are the results due to human neglect.

(Exodus 21:22) "And if men fight, etc." What is the intent of this section? From (Ibid. 14) "And if a man be bent against his neighbor to kill him," we hear only that one who intends to smite his foe and does so is to be put to death; but we do not hear the same for one who intends to smite his foe and smites his friend. It is, therefore, written (to this effect) "And if men fight … and if there be death (in his friend) then you shall give a life for a life."