DEUT1097 to include a broken object (Sifrei)

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DEUT1098 See [[LEV1119]] Leviticus 26:16 wreak OXFORD 313-4

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DEUT1099 See [[EXOD572]] Exodus 21:19 heal DORFFWITO 150-2

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DEUT1100 See [[LEV490]] Leviticus 19:16 idly-by DORFFWITO 152

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DEUT1101 See [[DEUT1106]] Deuteronomy 22:3 anything AMEMEI 146 and 238

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DEUT1102 See [[GEN686]] Genesis 9:5 blood HURWITZ 62-3

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DEUT1103 Non-therapeutic life–saving intervention is Talmudically mandated on independent grounds. The Talmud, Sanhedrin 73a, posits an obligation to rescue a neighbor from danger such as drowning or being mauled by an animal. This obligation is predicated upon the scriptural exhortation with regard to the restoration of lost property, "And thou shalt return it to him" [this verse]. On the basis of a pleonasm in the Hebrew text, the Talmud declares that this verse includes an obligation to restore a fellow-man's body as well as his property. Hence, there is created an obligation to come to the aid of one's fellow man in a life-threatening situation. Noteworthy is the fact that Maimonides (Commentary on the Mishnah, Nedarim 4:4; cf. Maimonides, Mishneh Torah, Hilkhot Nedarim 6:8), going beyond the example supplied by the Talmud, posits this source as the basis of the obligation to render medical care. Maimonides declares that the Biblical command and "and thou shalt return it to him" establishes an obligation requiring the physician to render professional services in life-threatening situations. Every individual, insofar as he is able, is obligated to restore the health of a fellow man no less than he is obligated to restore his property. Maimonides views this as a binding religious obligation.

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DEUT1104 If he named the lost object, but not its [Identifying] signs, it should not be returned to him. And if he is [known as] a deceiver, even if he does give its signs, it is not to be returned to him, it being written: "until you seek out your brother" -- until you seek out your brother to determine whether or not he is a deceiver (Bava Metzia 28b)

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DEUT1105 [lit. "until seek your brother"] - Now would it enter your mind to give it to him before he seeks it! How, then, is "until seek" to be understood? Seek him ["your brother"] out to determine whether or not he is deceiving you [in claiming the animal as his own]. And how [is he to be "sought out"]? By signs i.e., [by giving identifying signs, proving the animal is to be his] -- whence it is derived that [claiming a lost object by means of] signs is a Scriptural ordinance (Bava Metzia 28a)

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DEUT1106 [This] commandment obligates Jews to return any lost object, much more so than any other society. One cannot merely walk by a lost object and ignore it (See chapter "Returning Found Objects"). The Talmud (Bava Kamma 91a) states that this mitzvah is not limited to physical objects. If a person has lost his or her away on the road, this falls under the obligation of returning a lost object. A Jew is obligated to help the person find the way back. According to many opinions (Among others, Minchat Chinuch, Mitzvah #239), the obligation to return someone's Judaism also falls under this obligation. Since at one time everyone had the "proper" spirituality, people who no longer feel the importance of Judaism have "lost" this feeling of Judaism. Therefore, the return of Jewish spirituality to a Jew falls under the commandment to return any lost object to a Jew. Perhaps this is why the process of coming closer to Judaism is called teshuvah, returning, and one who returns is called a baal teshuvah.

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