Timeless Torah

Atop the list of most used excuses for not getting more involved or lending a hand is the, “I'm too busy” response. This week's Biblical portion forewarns us. The Big Guy upstairs has heard that one before. In commanding us to return lost objects, the Torah states: “You shall not see your brother's ox or sheep go astray and ignore them; return them to your brother. So shall you do with his donkey and his garment.”
The Bible's explicit mention of don't ignore them, makes sense. However, what is not so well understood is the purpose of delineating the four specific objects; ox, donkey, garment and sheep. Obviously as the narrative concludes, “Every lost thing shall you return.”
The Talmud explains that each of these examples teaches us another detail of the mitzvah regarding lost items. “Garment” for example, informs us that we are only obligated to return those things that have identifying marks by which the owner can prove the article is his. (Garments can be identified by size, color, material, etc.) This comes to exclude loose fruits or coins which are all similar and therefore one is not commanded to return them.
Similarly, the Sages deciphered other details from the case of the ox and donkey. However, concerning the sheep, the Rabbis concede, “The lost sheep is a difficulty,” meaning that the legal significance of the word “sheep” in the Biblical verse proved too difficult for the Talmudic scholars to fathom. As we are well aware, the Torah is multidimensional. It has a body and a soul. Its body recounts historical events and records volumes of legislation; but implicit in this body is a soul, a mystic dimension in which every rule of the ancient legal system comes alive with a spiritual message.
Accordingly, the Mitzvah of returning lost objects not only applies to a neighbor's physical possessions, but to his spiritual properties as well. Thus, if you encounter a life gone astray - a confused mind, a dysfunctional heart, a lost soul - don't ignore that person but bring them back to their rightful Jewish family. Regardless of the type lost, do not remain indifferent.
The ox is a powerful and volatile beast. One moment it is grazing quietly; the next, it is charging and virtually unstoppable. We all know his spiritual counterpart. One moment, the fellow is peaceful. Suddenly, an innocuous remark and he is transformed into a contrary, disagreeable, angry and loud individual. Impossible to control or predict, we might wish to let them be excluded from our class or group - the Torah however says no!
The donkey's rebellion is quieter. It neither rages nor bellows. Instead, it digs in its heels and disregards its master and refuses to move. We've all met his human cousin. He is stubborn, mulish, obstinate, and doesn't care about anyone else's opinion. Although difficult to work with, we are prohibited from ignoring them or trying to involve them.
The ‘garment’ person presents a different challenge. Clothes are utilized as a covering. The Hebrew word for clothing, beged is etymologically related to begidah - treachery. This prototype hides behind a contrived identity. His real feelings are hidden or covered up. To your face he agrees, letting you believe him to be a supportive friend. When you turn around, he stabs you. Even this treacherous sort, the Torah commands you to return to the path of Jewish loyalty.
And then there is the sheep. The others who fight (ox), ignore (donkey), or betray (garment) their colleagues or neighbors can one day recognize the error of their ways and change. But a Jewish sheep, as the Talmud puts it, is a difficulty.
You don't have to convince him of the truth, he already knows it. The problem is, he is too timid to move forward in his…let's just say…a sheep.