הלכה על גיטין 109:11

And the law of what will be with a beam that he built into a mansion (Gittin 55a); and the law of one who robbed in a settlement and he wants to return it in the wilderness (Bava Kamma 118b); and the law of one who robs and consecrates [it]. And what is the law of one who robs a lamb and it becomes a ram; and the law of the appreciation that comes from inflation - which is not under the Ordinance, but rather goes to the robbed one, as they only ordained that the appreciation be for the robber after the forsaking, in such a case as with shearings or offspring, but not appreciation from inflation; the law of one who overpowers the slave of his fellow and does work with him, or overpowers his ship; the law of one who lives in the courtyard of his fellow without [the latter]'s knowledge; and the rest of its details are elucidated in the final chapters of [Bava] Kamma.

And also from the laws of the commandment is that which they, may their memory be blessed, said (Bava Kamma 98b), that the robber is obligated to return the stolen object itself, as it is stated (Leviticus 5:23), "the stolen object that he robbed" - and they, may their memory be blessed, explained, "he returns like what he robbed." And because of this they said (Gittin 55a; Rashi s.v. mipnei), it is according to the law that even if he robbed a mareish - the explanation of which is a beam - and he built it into a mansion, he takes apart all of the mansion and returns the beam to its owner. But as a result of the Ordinance of the Penitents, they ordained that he gives its money and he become exempt. And I have already written above (Sefer HaChinukh 130) how the court has the power to do this. And [also] what is the law of the one who robs his fellow in a settlement and wants to return it in the wilderness. And the law of one who robs his fellow and absorbs it into the account [of what is owed], that he fulfills his obligation with this. And if he returned it to his purse, he has fulfilled [it], and that is when there is money in it - since we establish [the law] like Rabbi Yitschak, that says (Bava Kamma 118b), "a man is in the habit of feeling in his purse and he will count his money"; and counting without intention exempts [the one who returns it from further action] with regards to [items] that are not living things. And the law of one who robbed and died [that is] - whether he 'fed' the stolen object to his sons before the loss of hope [by the owners] or after the loss of hope - if he left them land, the sons are obligated to pay the money of the stolen object, but the orphans are not obligated to pay from the movable objects [that the father leaves them]. But because of the Ordinance of the Gaonim that they ordained thus for the betterment of the world, the movable properties of orphans are liened even for an orally agreed loan. And the law of one who buys from the robber is like the law of one who buys from the thief - that there is a distinction between [a thief] who is famous and one who is not famous. And that which they said (Bava Kamma 119a) that it is forbidden to benefit from a man about whom it is assumed that all that he has is from stolen property; but if a little of what is in his hand is not from stolen property - even though it is sparse - it is permitted to benefit from him, until one knows clearly that that actual thing from which he benefits is stolen. And the rest of the laws of robbery, the laws of giving up hope and of changing domains and the rest of its details are elucidated in the ninth and tenth chapters of [Bava] Kamma. And I have written a few of them in the Order of Vayikra (Sefer HaChinukh 130).