In the Torah portion of כִּי-תֵצֵא/Ki Tetze, “when you go out,” we find a correction to the popular idiomatic expression and children’s rhyme “finders keepers, losers weepers.” In Deuteronomy 22:1-4:

“You shall not see your brother’s ox or his sheep going astray and ignore them. You shall take them back to your brother. And if he does not live near you and you do not know who he is, you shall bring it home to your house, and it shall stay with you until your brother seeks it. Then you shall restore it to him. And you shall do the same with his donkey or with his garment, or with any lost thing of your brother’s, which he loses and you find; you may not ignore it. You shall not see your brother’s donkey or his ox fallen down by the way and ignore them. You shall help him to lift them up again.”

Contrary to this popular rhyme, when we find something belonging to another, we have an obligation to return it; or, in the event of a great distance between you and them, if the location of the owner is not known to you, it must be kept safe, implying care given, until they come to find it. Then the livestock or item is returned.

What are the items in question? An ox, a sheep, a donkey, and a garment.

Deuteronomy 22:1-3 (cf. Ex. 23:4-5) is a correction of turning a blind eye in one regard, as if the lost animal or item is no concern of yours; but it is also an imperative to restore what has been lost. Failure to do so and keeping said item would be accounted as theft, subject judgment if discovered, and that would be of much greater value than a supposed gain.

The rabbis have concluded that these laws apply to all domestic animals, not just those listed; and to any item, not just his garment. Why? Why is the Torah concerned with the returning of lost livestock or items?

In a society where lives could rise or fall upon the loss of an ox, a sheep, or a donkey, to secure and return them to the rightful owner could potentially save the family. Perhaps the loss was accidental? Should the family fall into poverty due to an accident? The loss for one is not an unexpected gain for another. Note the language of Deuteronomy 22:1-3, the “brother” may not be known to you. The Lord is creating a relationship, a bond, a care and concern between two unknown parties. Why? That we ultimately trust Him for our blessing and provision.

As the Torah often does, it uses a seemingly incidental life circumstance to deepen our care and concern for the human other. It’s another example of loving neighbor, stranger, and even our enemy as ourselves (Lev. 19:18, 34; Ex. 23:4-5). It is one example of how the Lord conforms us to His image, by reaching into a very relatable situation.

Deuteronomy 22:4 demands we go deeper. If you see this unknown brother in trouble with the ox or their donkey, help them. Again, do not turn away, help. Demonstrate His grace.

Is there a deeper consideration for this? Ultimately we, and all that we have, belong to the Lord. In the Gospels, Messiah Yeshua/Jesus says, “For the Son of Man came to seek and to save the lost” (Lk. 19:10).

The Torah teaches us to take responsibility for the lost animal and item, how much more so the human? The Torah teaches us to help lift the burden of the neighbor along the way. How much more so the neighbor on the way to eternity?

Yeshua is seeking the lost, those belonging to Him. He has set those of us having been found at intersections of peoples lives to help, care for, and minister to until He reaches them. Admittedly, this may seem a stretch, but as the Torah and Messiah do in so many instances, they use the mundane to teach matters of eternal significance.

Finders, keepers, losers, weepers obviously is not biblical, but the joy of the Father welcoming a lost son or daughter home is (Lk. 15:24), as is the joy He experiences when we, older sons and daughters, respond obediently to His will.

Be well. Shalom.