בָּרוּךְ אַתָּה ה׳ אֱלֹהֵינוּ מֶלֶך הָעוֹלָם אֲשֶׁר קִדְּשָנוּ בְּמִצְוֹתָיו וְצִוָּנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּךֶ אַתֶה חֲוָיָה שְׁכִינּוּ רוּחַ הָעוֹלָם אֲשֶׁר קִדַשְׁתַנוּ בְּמִצְוֹתֶיהֶ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
בְּרוּכָה אַתְּ יָהּ אֱלֹהָתֵינוּ רוּחַ הָעוֹלָם אֲשֶׁר קֵרְבָתְנוּ לַעֲבוֹדָתָהּ וְצִוְתָנוּ לַעֲסוֹק בְּדִבְרֵי תוֹרָה
Blessings for learning and studying Torah
Berakhot 11b:
Barukh atah Adonai Eloheinu melekh ha’olam asher kid’shanu b’mitzvotav v’tzivanu la’asok b’divrei Torah
Nonbinary Hebrew Project:
B’rucheh ateh Khavayah Shekhinu ruach ha’olam asher kidash’tanu b’mitzvotei’he v’tziv’tanu la’asok b’divrei Torah
Feminine God Language:
Brukhah at Ya Elohateinu ruach ha’olam asher keir’vat’nu la’avodatah v’tziv’tavnu la’asok b’divrei Torah
These laws, known as hashavat aveidah, call on us to take responsibility for the possessions of other people. The human instinct is to avoid (להתעלם)—to not see what is before us, to not view other people's stuff as having a claim on us. So three times over the Torah warns against this indifference and prescribes active involvement. Faced with a lost, wandering animal, return it to its rightful owner. "הָשֵׁב תְּשִׁיבֵם לְאָחִיךָ". Confronted by a faltering animal, return it to its feet. "הָקֵם תָּקִים עִמּוֹ". Other people's belongings belong in your consciousness and your sphere of concern.
To the Chasidic ear, though, there is so much more that is adrift and off-kilter in the world, so many more types of lost objects that need finding. Reflecting on our verses, R. Yaacov Yosef of Polnoye (1710-1784) argues that wandering ox and sheep are metaphors for people who have lost their way.
“You may not be indifferent” (Deuteronomy 22:3). We were warned with this not to be negligent from saving the wealth of our fellows - whether movable property or lands - as our Rabbis, may their memory be blessed, said (Bava Metzia 31a), “‘And so too shall you do with anything that your brother loses’ - to include the loss of land.” For example, if there was water streaming and coming there, he is obligated to block it. And also were we warned [with this verse] to make efforts to rescue our neighbors, and to save our fellows at the time of their troubles. And it is likewise written (Leviticus 19:16), “you may not stand over your neighbor’s blood.” And Solomon said (Proverbs 24:10), “If you showed yourself slack in time of trouble; and wanting in strength.” Its explanation is [that] if you have the ability to save with counsel or with effort, but you show yourself [as if] you do not have the strength, your strength will be reduced - measure for measure. And it is stated afterwards (Proverbs 24:12), “If you say, ‘We knew nothing of it,’ surely He who fathoms hearts will discern [the truth], He who watches over your life will know it, and He will pay each man as he deserves.” Behold one who prevents himself from the salvation [of others] and from giving counsel to help, the Holy One, blessed be He, will consider it like his act. (It appears to me that his intention in explaining the verse is that even though the iniquity of preventing himself is passive, nevertheless it will be counted for him as if he had actively done evil to his fellow. For that evil that came to his fellow in a place where he could have been saved through [the sinner], is considered for the one that prevented himself from saving [the other] as if he was active and did [it]. And this is [the understanding of] its being considered like his act.)