You shall not see your brother's ox or sheep straying, and ignore them. Rather, you shall return them to your brother. But if your brother is not near you, or if you do not know him, you shall bring it into your house, and it shall be with you until your brother seeks it out, whereupon you shall return it to him. (Devarim 22:1-2)
Although the simple understanding of these verses poses no difficulty – they comprise the source for the Mitzvah of returning lost property – the Or HaChaim reads into them an allegorical interpretation. The straying oxen and sheep refer to Jewish souls who have become estranged from their heritage and whose religious observance has lapsed. The command is to return these lost souls to G-d. Thus the verse serves as a source for the imperative of Jewish outreach – Kiruv Rechokim.
Regarding this subject, the Or HaChaim makes several fascinating observations based on the details of the allegory and we will soon discuss some of those points. However, there is one aspect he appears to overlook: Why are these lost souls compared to oxen and sheep?
Rav Shimshon Raphael Hirsch in his commentary to Vayikrah makes the observation that while an ox is a beast of burden and provides economic benefit for its master by pulling the plow, the sheep is actually the recipient of its owner’s largesse. For an extended period of time the sheep must be nurtured and sustained by the shepherd. When we offer oxen and sheep as sacrifices, explains Rav Hirsch, we are really engaging in vicarious self-sacrifice; the choice of animal relates to the way in which we conceive our relation to G-d. One who feels that he has been derelict in the discharge of his duties to G-d, will rededicate himself to the Divine service through the offering of an ox. However, one who feels that he has been insufficiently appreciative of G-d’s kindness will bring a sheep, seeing himself as the recipient of G-d’s loving care.
The estranged Jew has strayed in both senses: He has lapsed in his duties to G-d and in his appreciation of G-d (often through no fault of his own). Thus, he is both a wandering ox and a wandering sheep.
The Or HaChaim does observe, that when we bring these souls back we are described as bringing them back to our brother. In the Biblical metaphor, our relationship to G-d is often depicted as one of the family relationships. Sometimes we are G-d’s children; sometimes we are G-d’s spouse. The greatest Tzaddikim however are depicted as G-d’s siblings. The use of that metaphor in the context of Kiruv Rechokim, implies that the individuals engaged in this work have the closest relationship imaginable with G-d.
The Or HaChaim does not elaborate, but I believe that there are two aspects to this. First, the individuals who are meant to engage in this work must be of the highest caliber. Kiruv Rechokim is too important to be relegated to those individuals who fall into it simply for lack of more viable career options. It must attract our “best and brightest” – those who are truly G-d’s brothers. These gifted and idealistic people will have the talents, tools, determination, and dedication to be successful in this calling. Second, engaging in Kiruv Rechokim brings the Kiruv worker closer to G-d transforming him into a brother; we become closer to G-d when we make His priorities our own.
Another fascinating point that the Or HaChaim makes is that the process of returning these souls is described in two ways. Sometimes the finder brings the ox/sheep to its owner; sometimes the finder brings the ox/sheep to his own home and waits for the owner to make a claim. Explains the Or HaChaim: There are times in Jewish history where G-d’s presence is manifest in the world and those who desire an intimate relationship with G-d can more easily access Him. In those periods, we can return the straying soul directly. We can introduce him to vibrant religious experience that will energize and uplift him.
However, there are times of Divine concealment as well. (Our current Galus, says the Or HaChaim is one such period.) In these times, even the most devoted Jews feel a measure of distance from the Divine. At such times how do we restore the lost souls when we all feel lost to a certain extent? At these times we are commanded to bring the lost souls to our houses – meaning the Batai Medrash, houses of Torah study. Here, the intellect will be enlightened and become committed to holding on until our “brother” – G-d Himself – will come to claim us with the advent of the coming of the Messianic Age.
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