(17) To Adam [God] said, “Because you did as your wife said and ate of the tree about which I commanded you, ‘You shall not eat of it,’
Cursed be the ground because of you; By toil shall you eat of it All the days of your life: (18) Thorns and thistles shall it sprout for you. But your food shall be the grasses of the field; (19) By the sweat of your brow Shall you get bread to eat, Until you return to the ground—For from it you were taken. For dust you are, And to dust you shall return.”

God responds to Cain's murder of Abel:(10) “What have you done? Hark, your brother’s blood cries out to Me from the ground! (11) Therefore, you shall be more cursed than the ground, which opened its mouth to receive your brother’s blood from your hand. (12) If you till the soil, it shall no longer yield its strength to you. You shall become a ceaseless wanderer on earth.”

(1) GOD said to Moses: Speak to the priests, the sons of Aaron, and say to them:
None shall defile himself for any [dead] person among his kin, (2) except for the relatives that are closest to him: his mother, his father, his son, his daughter, and his brother; (3) also for a virgin sister, close to him because she has not become someone’s [wife], for her he may defile himself. (4) But he shall not defile himself as a kinsman by marriage, and so profane himself. (5) They shall not shave smooth any part of their heads, or cut the side-growth of their beards, or make gashes in their flesh. (6) They shall be holy to their God and not profane the name of their God; for they offer the ETERNAL’s offerings by fire, the food of their God, and so must be holy.

(1) GOD spoke to Moses, saying: (2) Speak to the Israelite people and say to them:
These are My fixed times, the fixed times of GOD, that you shall proclaim as sacred occasions. (3) On six days work may be done, but on the seventh day there shall be a sabbath of complete rest, a sacred occasion. You shall do no work; it shall be a sabbath of GOD throughout your settlements.

(4) These are the set times of GOD, the sacred occasions, which you shall celebrate each at its appointed time: (5) In the first month, on the fourteenth day of the month, at twilight, there shall be a passover offering to GOD, (6) and on the fifteenth day of that month GOD’s Feast of Unleavened Bread. You shall eat unleavened bread for seven days. (7) On the first day you shall celebrate a sacred occasion: you shall not work at your occupations. (8) Seven days you shall make offerings by fire to GOD. The seventh day shall be a sacred occasion: you shall not work at your occupations.

(9) GOD spoke to Moses, saying: (10) Speak to the Israelite people and say to them:
When you enter the land that I am giving to you and you reap its harvest, you shall bring the first sheaf of your harvest to the priest. (11) He shall elevate the sheaf before GOD for acceptance in your behalf; the priest shall elevate it on the day after the sabbath.

(15) And from the day on which you bring the sheaf of elevation offering—the day after the sabbath—you shall count off seven weeks. They must be complete: (16) you must count until the day after the seventh week—fifty days; then you shall bring an offering of new grain to GOD.

(22) And when you reap the harvest of your land, you shall not reap all the way to the edges of your field, or gather the gleanings of your harvest; you shall leave them for the poor and the stranger: I the ETERNAL am your God.

(27) Mark, the tenth day of this seventh month is the Day of Atonement. It shall be a sacred occasion for you: you shall practice self-denial, and you shall bring an offering by fire to GOD; (28) you shall do no work throughout that day. For it is a Day of Atonement, on which expiation is made on your behalf before the ETERNAL your God.

(39) Mark, on the fifteenth day of the seventh month, when you have gathered in the yield of your land, you shall observe the festival of GOD [to last] seven days: a complete rest on the first day, and a complete rest on the eighth day. (40) On the first day you shall take the product of hadar trees, branches of palm trees, boughs of leafy trees, and willows of the brook, and you shall rejoice before the ETERNAL your God seven days.

(10) There came out among the Israelites someone who was the son of an Israelite woman and an Egyptian man. And a fight broke out in the camp between that half-Israelite and a certain Israelite man. (11) The son of the Israelite woman pronounced the Name in blasphemy, and he was brought to Moses—now his mother’s name was Shelomith daughter of Dibri of the tribe of Dan— (12) and he was placed in custody, until GOD’s decision should be made clear to them.

(19) Regarding anyone who maims another person: what was done shall be done in return— (20) fracture for fracture, eye for eye, tooth for tooth. The injury inflicted on a human being shall be inflicted in return. (21) One who kills livestock shall make restitution for it; but one who kills a human being shall be put to death.

(1) These are the things that have no definite quantity: The corners [of the field]. First-fruits; [The offerings brought] on appearing [at the Temple on the three pilgrimage festivals]. The performance of righteous deeds; And the study of Torah. The following are the things for which one enjoys the fruits in this world while the principal remains for one in the world to come: Honoring one’s father and mother; The performance of righteous deeds; And the making of peace between a person and one's friend; And the study of Torah is equal to them all.

(15) And from the day on which you bring the sheaf of elevation offering—the day after the sabbath (shabbat)—you shall count off seven weeks (seven shabbatot). They must be complete: (16) you must count until the day after the seventh week (shabbat) —fifty days; then you shall bring an offering of new grain to GOD.

(3) ממחרת השבת ON THE MORROW AFTER THE DAY OF REST (Shabbat) [THE PRIEST SHALL WAVE IT] — This must mean on the morrow of the first day of the Passover festival (on the 16th of Nisan); for if you say that it means on the morrow of the weekly Sabbath you do not know which particular Sabbath Scripture is referring to (Menachot 66a).

(1) ON THE MORROW AFTER THE SABBATH. The sages said that on the morrow after the sabbath means on the morrow after the festival. Those who contradict the sages say that the word Sabbath is be taken literally. Those who believe in the Rabbinic tradition offer proof from the Sabbatical year, the Jubilee, the great fast, and the day of shofar sounding, for the word shabbaton (a solemn rest) is employed with regard to them. Scripture similarly employs shabbaton with regard to Sukkot and Shemini Atzeret. They also say that the meaning of sheva shabbatot (v. 15) (seven weeks) refers to the holiday of Shavuot. The same is true of ba’eh shabbat im yotze’eh shabbat (those that were to come in on the Sabbath, with those that who had finished for the week (sabbath) (II Kings 11:9).

Here one verse uses two different meanings of the same word, and see (Judges 10:4), "Thirty burros (ayarim)... thirty boroughs (ayarim)."

...

(4) (He had thirty sons, who rode on thirty burros (ayarim) and owned thirty boroughs (ayarim) in the region of Gilead; these are called Havvoth-jair to this day.)

(1) עין תחת עין EYE FOR EYE — If one blinded the eye of his fellow-man he has to pay him the value of his eye, i. e. he pays him how much his value would be diminished if he were to be sold as a slave in the market. In the same way all other cases are to be dealt with, but it does not mean the actual cutting off of the offender’s limb — just as our Rabbis have explained in the chapter beginning with the word החובל (Bava Kamma 84a).

(2) What is meant by "the damages"? If a person cuts off the hand or the foot of a colleague, we theoretically consider the injured colleague as a servant being sold in the market place and evaluate his value before the injury and his value afterwards. The person who caused the injury must pay the depreciation in value.
This is alluded to in Exodus 21:24: "An eye for an eye." The oral tradition interprets תחת, translated as "for," as an indication that the verse requires financial recompense.

(5) How do we know that the intent of the Torah's statement with regard to the loss of a limb, "An eye for an eye," is financial restitution? That same verse continues "a blow for a blow." And with regard to the penalty for a giving a colleague a blow, it is explicitly stated Exodus 21:18-19: "When a man strikes his colleague with a stone or a fist... he should pay for his being idled and for his medical expenses." Thus, we learn that the word tachat/ תחת mentioned with regard to a blow indicates the necessity for financial restitution, and so one can conclude that the meaning of the same word with regard to an eye or another limb is also financial restitution.

(6) Although these practical applications seem reasonable [when considering] the context [of the passages about physical damages] in the Written Law, and they were made explicit by Moses from Mount Sinai, they are all regarded as halachah [=Oral Tradition] [taught] to Moses.

This is what our ancestors saw in the court of Joshua and in the court of Samuel of Ramah, and in every single Jewish court that has functioned from the days of Moses our teacher until the present age.