שמות, פרק כ״ג, פסוק ד׳

Human nature often harbors a quiet satisfaction at the misfortune of a rival, or at the very least, a temptation to turn a blind eye to their distress. The Torah directly challenges this instinct, demanding active intervention to protect a rival's property. While previous directives warned against allowing misplaced pity to distort justice, this instruction serves as a warning against letting hatred corrupt moral behavior [שד״ל]. It requires a person to overcome personal grievances and treat an adversary with the exact same care they would desire for themselves [קאסוטו].

This obligation is triggered by a close, face-to-face physical encounter, rather than merely spotting the situation from a distance [מלבי״ם]. Specifically, this proximity is defined as a distance of about two hundred and sixty-six cubits [תורה תמימה, רש״ר הירש]. In such a meeting, it is strictly forbidden to harm the animal to spite the rival, nor may one simply walk away; active steps must be taken to return the property [שד״ל, ביאור שטיינזלץ]. The ox serves as a representative example for all livestock, chosen specifically because it grazes in open fields and is prone to wandering off [תורה תמימה]. The obligation applies to each animal individually; ignoring multiple lost animals constitutes a separate violation for every beast within the herd [תורה תמימה, מלבי״ם]. There is also a practical distinction between different beasts. An ox possesses enough instinct to recognize its owner, meaning that if it is found near a city, it is not actually considered lost. A donkey, however, lacks this awareness and recognizes only its feeding trough; thus, a donkey wandering alone is always deemed lost, regardless of its proximity to a settlement [פרדס יוסף]. Generally, an animal is officially considered lost when it has strayed from its path in the field [קיצור בעל הטורים, ביאור שטיינזלץ], practically defined as wandering beyond its designated boundary, such as two thousand cubits outside a city [תורה תמימה, מלבי״ם].

The mandate to assist an adversary raises a profound question, given that the Torah explicitly forbids harboring hatred toward a fellow Israelite. The primary approach among commentators is that this refers to an individual whom one is permitted to hate, such as someone who intentionally and unrepentantly sins [הכתב והקבלה, רלב״ג, צפנת פענח], or a convert who has reverted to their former ways [מלבי״ם, צפנת פענח]. Alternatively, the true adversary in this scenario is a person's own evil inclination, which unlawfully incites hatred against a brother [מלבי״ם]. Fulfilling this Commandment toward a rival is considered even more valuable than doing so for a friend, as it forces a person to subdue their base instincts [בכור שור, רש״ר הירש]. This act of self-mastery brings immense reward, particularly if the adversary happens to be poor [אבן עזרא].

Some commentators draw a fundamental distinction between an enemy and a hater. An enemy actively seeks to cause harm, whereas a hater harbors internal resentment [רש״ר הירש, שפתי כהן]. Because approaching an active enemy can be physically dangerous, the obligation to return lost property is conceptually framed around an enemy, as the task can be accomplished without close personal contact with the owner. In contrast, the Commandment to help unload a struggling animal—which requires close, cooperative labor—is framed around a hater [הכתב והקבלה]. Conversely, another perspective suggests that the enemy described here is someone who habitually provokes with words. Despite the natural urge to avoid them and escape a verbal altercation, one is obligated to return the lost property directly into their hands [העמק דבר].

Ultimately, the obligation to return the lost animal is absolute and unconditional. It must be retrieved even if it is found at a great distance, even if it is injured, and even if the owner is entirely unknown—in which case the finder must take the animal home and publicly announce it [תורה תמימה, מלבי״ם]. Furthermore, this duty is persistent; if the animal repeatedly runs away, the obligation to go through the trouble of returning it remains in full force every single time [חזקוני].