גזל, דרכי שלום וחילול השם

(יג) לֹ֥֖א תִּֿרְצָ֖͏ֽח׃ לֹ֣֖א תִּֿנְאָ֑͏ֽף׃ לֹ֣֖א תִּֿגְנֹֽ֔ב׃ לֹֽא־תַעֲנֶ֥ה בְרֵעֲךָ֖ עֵ֥ד שָֽׁקֶר׃ (יד) לֹ֥א תַחְמֹ֖ד בֵּ֣ית רֵעֶ֑ךָ לֹֽא־תַחְמֹ֞ד אֵ֣שֶׁת רֵעֶ֗ךָ וְעַבְדּ֤וֹ וַאֲמָתוֹ֙ וְשׁוֹר֣וֹ וַחֲמֹר֔וֹ וְכֹ֖ל אֲשֶׁ֥ר לְרֵעֶֽךָ׃

Exodus 20:13-14

(13) You shall not murder. You shall not commit adultery. You shall not steal. You shall not bear false witness against your neighbor. (14) You shall not covet your neighbor’s house:*house I.e., the corporate household, both persons and possessions. (Cf. Deut. 5.18.) Heb. bayith, in construct form (beth). See the Dictionary under “house.” you shall not covet your neighbor’s wife,*wife In ancient Israel, a typical man could take a woman (even more than one) into his household as a wife; but a typical woman was not in a symmetrical position—which explains why “husband” is not also mentioned. See also note at v. 3. or male or female slave, or ox or ass, or anything that is your neighbor’s.

ויקרא י״ט:י״א

(יא) לֹ֖א תִּגְנֹ֑בוּ וְלֹא־תְכַחֲשׁ֥וּ וְלֹֽא־תְשַׁקְּר֖וּ אִ֥ישׁ בַּעֲמִיתֽוֹ׃

Leviticus 19:11

(11) You shall not steal; you shall not deal deceitfully or falsely with one another.

ויקרא ה׳:כ׳-כ״ו

(כ) וַיְדַבֵּ֥ר יְהֹוָ֖ה אֶל־מֹשֶׁ֥ה לֵּאמֹֽר׃ (כא) נֶ֚פֶשׁ כִּ֣י תֶחֱטָ֔א וּמָעֲלָ֥ה מַ֖עַל בַּיהֹוָ֑ה וְכִחֵ֨שׁ בַּעֲמִית֜וֹ בְּפִקָּד֗וֹן אֽוֹ־בִתְשׂ֤וּמֶת יָד֙ א֣וֹ בְגָזֵ֔ל א֖וֹ עָשַׁ֥ק אֶת־עֲמִיתֽוֹ׃ (כב) אֽוֹ־מָצָ֧א אֲבֵדָ֛ה וְכִ֥חֶשׁ בָּ֖הּ וְנִשְׁבַּ֣ע עַל־שָׁ֑קֶר עַל־אַחַ֗ת מִכֹּ֛ל אֲשֶׁר־יַעֲשֶׂ֥ה הָאָדָ֖ם לַחֲטֹ֥א בָהֵֽנָּה׃ (כג) וְהָיָה֮ כִּֽי־יֶחֱטָ֣א וְאָשֵׁם֒ וְהֵשִׁ֨יב אֶת־הַגְּזֵלָ֜ה אֲשֶׁ֣ר גָּזָ֗ל א֤וֹ אֶת־הָעֹ֙שֶׁק֙ אֲשֶׁ֣ר עָשָׁ֔ק א֚וֹ אֶת־הַפִּקָּד֔וֹן אֲשֶׁ֥ר הׇפְקַ֖ד אִתּ֑וֹ א֥וֹ אֶת־הָאֲבֵדָ֖ה אֲשֶׁ֥ר מָצָֽא׃ (כד) א֠וֹ מִכֹּ֞ל אֲשֶׁר־יִשָּׁבַ֣ע עָלָיו֮ לַשֶּׁ֒קֶר֒ וְשִׁלַּ֤ם אֹתוֹ֙ בְּרֹאשׁ֔וֹ וַחֲמִשִׁתָ֖יו יֹסֵ֣ף עָלָ֑יו לַאֲשֶׁ֨ר ה֥וּא ל֛וֹ יִתְּנֶ֖נּוּ בְּי֥וֹם אַשְׁמָתֽוֹ׃ (כה) וְאֶת־אֲשָׁמ֥וֹ יָבִ֖יא לַיהֹוָ֑ה אַ֣יִל תָּמִ֧ים מִן־הַצֹּ֛אן בְּעֶרְכְּךָ֥ לְאָשָׁ֖ם אֶל־הַכֹּהֵֽן׃ (כו) ...

Leviticus 5:20-26

And the Lord spoke to Moshe, saying, If a person sin, and commit a trespass against the Lord, and lie to his neighbour in that which was delivered him to keep, or in a loan, or in a thing taken away by violence, or have wronged his neighbour; or have found that which was lost, and have lied concerning it, and have sworn falsely; in any of all these that a man does, sinning in that: then it shall be, because he has sinned, and is guilty, that he shall restore that which he took violently away, or the thing which he has deceitfully acquired, or that which was delivered him to keep, or the lost thing which he found, or all that about which he has sworn falsely; he shall even restore it in the principal, and shall add the fifth part more to it, and give it to him to whom it belongs, in the day of his trespass offering; and he shall bring his guilt offering to the Lord, a ram without blemish out of the flock, according to the value of a guilt offering, to the priest: and the priest shall make atonement for him before the Lord: and it shall be forgiven him for anything of all that he has done wherein to incur guilt.

תוספתא בבא קמא (ליברמן) י׳:ט״ו

(טו) הגוזל את הגוי חייב להחזיר לגוי. חמור גזל הגוי מגזל ישראל, הגוזל את הגוי ונשבע ומת, חייב להחזיר מפני חילול השם.

Tosefta Bava Kamma (Lieberman) 10:15

...

ויקרא כ״ב:ל״א-ל״ג

(לא) וּשְׁמַרְתֶּם֙ מִצְוֺתַ֔י וַעֲשִׂיתֶ֖ם אֹתָ֑ם אֲנִ֖י יְהֹוָֽה׃ (לב) וְלֹ֤א תְחַלְּלוּ֙ אֶת־שֵׁ֣ם קׇדְשִׁ֔י וְנִ֨קְדַּשְׁתִּ֔י בְּת֖וֹךְ בְּנֵ֣י יִשְׂרָאֵ֑ל אֲנִ֥י יְהֹוָ֖ה מְקַדִּשְׁכֶֽם׃ (לג) ...

Leviticus 22:31-33

You shall faithfully observe My commandments: I am יהוה. You shall not profane My holy name, that I may be sanctified in the midst of the Israelite people—I יהוה who sanctify you, I who brought you out of the land of Egypt to be your God, I יהוה.

תוספתא גיטין (ליברמן) ג׳:י״ג-י״ד

עיר שיש בה ישראל וגוים, הפרנסין גובין מישראל ומגוים, מפני דרכי שלום.

מפרנסין עניי גוים עם עניי ישראל, מפני דרכי שלום.

מספידין וקוברין מיתי גוים, מפני דרכי שלום. מנחמין אבילי גוים, מפני דרכי שלום.

Tosefta Gittin (Lieberman) 3:13-14

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משלי ג׳:י״ז

(יז) דְּרָכֶ֥יהָ דַרְכֵי־נֹ֑עַם וְֽכׇל־נְתִ֖יבוֹתֶ֣יהָ שָׁלֽוֹם׃

Proverbs 3:17

(17) Her ways are pleasant ways,
And all her paths, peaceful.

משנה שביעית ד׳:ג׳

מַחֲזִיקִין יְדֵי נָכְרִים בַּשְּׁבִיעִית, אֲבָל לֹא יְדֵי יִשְׂרָאֵל.

וְשׁוֹאֲלִין בִּשְׁלוֹמָן, מִפְּנֵי דַרְכֵי שָׁלוֹם:

Mishnah Sheviit 4:3

(3) They may rent newly plowed land from a Gentile in the seventh year, but not from an Israelite. And they may encourage Gentiles during the seventh year, but not Israelites. They may exchange greetings with them because of the ways of peace.

משנה בבא קמא ד׳:ג׳

שׁוֹר שֶׁל יִשְׂרָאֵל שֶׁנָּגַח לְשׁוֹר שֶׁל נָכְרִי, פָּטוּר. וְשֶׁל נָכְרִי שֶׁנָּגַח לְשׁוֹר שֶׁל יִשְׂרָאֵל, בֵּין תָּם בֵּין מוּעָד מְשַׁלֵּם נֶזֶק שָׁלֵם: (ראו שמות כא, לה-לו)

Mishnah Bava Kamma 4:3

With regard to an ox of a Jew that gored a consecrated ox, and conversely, a consecrated ox that gored a non-sacred ox, i.e., an ox owned by a Jew, the owner of the ox is exempt from paying compensation, as it is stated: “And if one man’s ox hurts the ox of another” (Exodus 21:35). It is derived from the phrase “the ox of another” that one is liable only if it is a non-sacred ox, but not if it is a consecrated ox, which belongs to the Temple treasury, regardless of whether the latter was the ox that gored or the ox that was gored. With regard to an ox of a Jew that gored the ox of a gentile, the owner of the belligerent ox is exempt from liability. But with regard to an ox of a gentile that gored the ox of a Jew, regardless of whether the goring ox was innocuous or forewarned, the owner of the ox pays the full cost of the damage.

תלמוד ירושלמי בבא קמא ד׳:ג׳:ב׳

רַב אָמַר: "רָאָה וַיַּתֵּר גּוֹיִם" (חבקוק ג, ו) - הִתִּיר מָמוֹנָן שֶׁלַּגּוֹיִם.

Jerusalem Talmud Bava Kamma 4:3:2

HALAKHAH: “The bull of an Israel which gored a bull of a non-Jew,” etc. Rav said, “He saw and permitted Gentiles,” He permitted the Gentiles’ money. Ḥizqiah said, “He appeared from Mont Paran343; Pesiqta dR. Cahana Berakhah, ed. Buber 199b; Tanḥuma Berakhah 4 (Buber 3); Pseudo-Jonathan Deut. 32:2); Midrash Tannaïm Deut. 32:2.,” He appeared in front of the Gentiles; Rebbi Yose ben Ḥanina said, He made them poor. Rebbi Abbahu in the name of Rebbi Joḥanan said, following their laws. Rebbi La said, this was not said referring to this topic, but to what Rebbi Ḥiyya stated: If a Gentile’s bull gored another Gentile’s bull, even though they accepted to be judged by the laws of Israel, he is liable for full damages whether tame or notorious. On that it was said that Rebbi Abbahu said in the name of Rebbi Joḥanan, following their laws.

בבא קמא קי״ג א:כ״ג-קי״ג ב:י״א

^{{תלמוד בבלי, מסכת בבא קמא, דף קי"ג, עמוד א}}

וְגֶזֶל גּוֹי מִי שְׁרֵי?

וְהָתַנְיָא: אָמַר רַבִּי שִׁמְעוֹן, דְּבַר זֶה דָּרַשׁ רַבִּי עֲקִיבָא כְּשֶׁבָּא מִזְּפִירִין: מִנַּיִן לְגֶזֶל גּוֹי שֶׁהוּא אָסוּר?

תַּלְמוּד לוֹמַר: ״אַחֲרֵי נִמְכַּר, גְּאֻלָּה תִּהְיֶה לּוֹ״ – שֶׁלֹּא יִמְשְׁכֶנּוּ וְיֵצֵא.

יָכוֹל יִגְלוֹם עָלָיו? תַּלְמוּד לוֹמַר: ״וְחִשַּׁב עִם קֹנֵהוּ״ – יְדַקְדֵּק עִם קוֹנֵהוּ!

אָמַר רַב יוֹסֵף: לָא קַשְׁיָא; הָא, בְּגוֹי, הָא בְּגֵר תּוֹשָׁב.

אֲמַר לֵיהּ אַבָּיֵי:...

אֶלָּא אָמַר רָבָא: לָא קַשְׁיָא; כָּאן בִּגְזֵילוֹ, וְכָאן בְּהַפְקָעַת הַלְווֹאָתוֹ...

אָמַר רַב בִּיבִי בַּר גִּידֵּל אָמַר רַבִּי שִׁמְעוֹן חֲסִידָא: גֶּזֶל גּוֹי אָסוּר, אֲבֵידָתוֹ מוּתֶּרֶת. גְּזֵילוֹ אָסוּר – דְּאָמַר רַב הוּנָא: מִנַּיִן לְגֶזֶל הַגּוֹי שֶׁהוּא אָסוּר? שֶׁנֶּאֱמַר: ״וְאָכַלְתָּ אֶת כׇּל הָעַמִּים אֲשֶׁר ה׳ אֱלֹהֶיךָ נֹתֵן לָךְ״ – בִּזְמַן שֶׁהֵן מְסוּרִים בְּיָדְךָ, וְלֹא בִּזְמַן שֶׁאֵינָם מְסוּרִין בְּיָדְךָ. אֲבֵידָתוֹ מוּתֶּרֶת – דְּאָמַר רַב חָמָא בַּר גּוּרְיָא אָמַר רַב: מִנַּיִן לַאֲבֵידַת הַגּוֹי שֶׁהִיא מוּתֶּרֶת? שֶׁנֶּאֱמַר: ״לְכׇל אֲבֵדַת אָחִיךָ״ – לְאָחִיךָ אַתָּה מַחְזִיר, וְאִי אַתָּה מַחְזִיר לְגוֹי...

תַּנְיָא, רַבִּי פִּנְחָס בֶּן יָאִיר אוֹמֵר: בְּמָקוֹם שֶׁיֵּשׁ חִילּוּל הַשֵּׁם, אֲפִילּוּ אֲבֵידָתוֹ אָסוּר.

אָמַר שְׁמוּאֵל: טָעוּתוֹ מוּתֶּרֶת. כִּי הָא דִּשְׁמוּאֵל זְבַן מִגּוֹי לָקָנָא דְּדַהֲבָא בְּמַר דְּפַרְזְלָא – בְּאַרְבַּע זוּזֵי, וְאַבְלַע לֵיהּ חַד זוּזָא. רַב כָּהֲנָא זְבַן מִגּוֹי מְאָה וְעֶשְׂרִין חָבְיָתָא בִּמְאָה, וְאַבְלַע לֵיהּ חַד זוּזָא; אֲמַר לֵיהּ: חֲזִי, דַּעֲלָךְ קָא סָמֵיכְנָא. רָבִינָא זְבַן דִּיקְלָא הוּא וְגוֹי לְצַלָּחָא, אֲמַר לֵיהּ לְשַׁמָּעֵיהּ: קְדֵם וְאַיְיתִי מֵעִיקָּרוֹ, דְּגוֹי מִנְיָינָא יָדַע.

רַב אָשֵׁי הֲוָה קָאָזֵיל בְּאוֹרְחָא, חֲזָא שִׁיבְשָׁא דְגוּפְנָא בְּפַרְדֵּיסָא, וּתְלוּ בַּהּ קִיטּוּפֵי דְּעִינְבֵי. אֲמַר לֵיהּ לְשַׁמָּעֵיהּ: זִיל חֲזִי, אִי דְּגוֹי נִינְהוּ – אַיְיתִי. אִי דְּיִשְׂרָאֵל נִינְהוּ – לָא אַיְיתִי לִי.

שְׁמַע הָהוּא גּוֹי דַּהֲוָה יָתֵיב בְּפַרְדֵּיסָא, אֲמַר לֵיהּ: דְּגוֹי שְׁרֵי?!

אֲמַר לֵיהּ: גּוֹי שָׁקֵיל דְּמֵי, יִשְׂרָאֵל לָא שָׁקֵיל דְּמֵי.

Bava Kamma 113a:23-113b:11

The Gemara challenges this assertion: But is robbery from a gentile permitted? Isn’t it taught in a baraita: Rabbi Shimon said that Rabbi Akiva taught this matter when he came from Zephirin: From where is it derived that it is prohibited to rob a gentile? It is from the fact that the verse states with regard to a Jew who has been sold as a slave to a gentile: “After he is sold he may be redeemed” (Leviticus 25:48), indicating that one should not take a Hebrew slave by force and thereby allow him to leave the gentile’s jurisdiction. Rather, the Jew must be freed by legal means. One might have thought that it is permitted to deceive him in order to free the Jew. Therefore, the verse states: “And he shall reckon with him that bought him” (Leviticus 25:50), in order to teach that one must be precise in the financial dealings with the purchaser of a Hebrew slave, and one must pay him the appropriate sum without employing any form of deception. This indicates that it is prohibited to steal from a gentile. The Gemara answers that Rav Yosef said: It is not difficult, as this ruling that permits the court to deceive a gentile is issued with regard to a regular gentile, whereas that verse, which teaches that it is prohibited to deceive a gentile, is stated with regard to a gentile who resides in Eretz Yisrael and observes the seven Noahide mitzvot [ger toshav]. Abaye said to Rav Yosef: How is it possible to differentiate between a gentile and a ger toshav? Aren’t both of them written next to each other, indicating that the same halakha pertains to both? As it is taught in a baraita: One who violates the prohibitions of the Sabbatical Year will be punished by having to resort to selling himself as a slave. And he will sell himself not to you, but to a stranger, as it is stated: “And sell himself unto the stranger” (Leviticus 25:47), and not to a stranger who is a convert, but to a ger toshav, as it is stated: “And sell himself unto the stranger who is a settler [ger toshav] with you” (Leviticus 25:47). The verse continues and states: “Or to the offshoot of a stranger’s family.” When it says “a stranger’s family,” this is referring to the gentile family members of a ger toshav, who are idolaters. When it says “or to the offshoot,” this is referring to a Jew who is sold to idol worship, i.e., to work in a temple dedicated to idolatry. Since it is subsequently stated: “He shall reckon with him that bought him” (Leviticus 25:50), it is apparent that this reckoning applies equally to each of the above, including the gentile. This contradicts Rav Yosef’s answer. Rather, Rava said: It is not difficult because here, in the case of the slave, the halakha is stated with regard to an actual act of robbery committed against a gentile, but there, in the case of the baraita, where it would be permitted to employ deception if not for the desecration of God’s name, the halakha is stated with regard to abrogating his loan. Abrogating a loan owed to a gentile is permitted because it does not entail actually taking money. Abaye said to Rava: The release of a Hebrew slave from his gentile master is akin to the abrogation of his loan. The purchase price paid by the master is considered as a loan that the slave pays back over the years of his servitude until he goes free at the Jubilee. Consequently, deceptively bringing about his early release is akin to abrogating a loan, yet Rabbi Akiva derives from the verse that it is prohibited to do so. The Gemara answers that Rava conforms to his standard line of reasoning, as Rava says: The body of a Hebrew slave is owned by his master, and retaking him from the gentile by deceptive means would therefore constitute actual robbery. The Gemara cites another statement related to stealing from a gentile. Rav Beivai bar Giddel says that Rabbi Shimon Ḥasida says: It is prohibited to rob a gentile, but it is permitted to retain his lost item, i.e., one is not required to return it to him. The Gemara examines the basis for each of these rulings: It is prohibited to rob a gentile, as Rav Huna says: From where is it derived that it is prohibited to rob a gentile? It is derived from a verse, as it is stated: “And you shall consume all the peoples that the Lord your God shall deliver unto you” (Deuteronomy 7:16), indicating that it is permitted to consume the other nations’ property only when they are delivered into your hand, i.e., in times of war, but not when they are not delivered into your hand. It is permitted to retain his lost item, as Rav Ḥama bar Gurya says that Rav says: From where is it derived that it is permitted to retain the lost item of a gentile? It is derived from a verse, as it is stated with regard to the mitzva of returning a lost item: “With every lost thing of your brother’s” (Deuteronomy 22:3), indicating that it is only to your brother that you return a lost item, but you do not return a lost item to a gentile. The Gemara questions this derivation: But say that this applies only where the item has not yet come into the Jew’s hand, as he is not obligated to pursue it in an effort to find the lost item and return it. But in a case where the item had already come into his hand, say that he must return it to the gentile. The Gemara answers that Ravina said: It is understood from the verse itself, as it states: “And so shall you do with every lost thing of your brother’s, which he has lost, and you have found” (Deuteronomy 22:3), which indicates that the verse refers even to an item that has already come into one’s hand. It is taught in a baraita that Rabbi Pineḥas ben Ya’ir says: In a case where there is a concern that retention of an article lost by a gentile will result in the desecration of God’s name, it is prohibited even to retain a gentile’s lost item. The Gemara adds: Shmuel says that it is permitted to financially benefit from a business error of a gentile, i.e., it need not be returned. The Gemara notes that this is like that incident where Shmuel purchased a golden bowl [lakna] from a gentile in exchange [bemar] for the price of an iron bowl, which was four dinars, and Shmuel included one additional dinar in the payment so that the gentile would not realize his mistake. The Gemara relates another incident: Rav Kahana purchased one hundred and twenty barrels from a gentile for the price of one hundred barrels, and he included one additional dinar in the payment. Rav Kahana said to him: Take note that I am relying upon you to check that the transaction has been carried out properly. The Gemara records a third episode: Ravina and a gentile purchased a palm tree together in order to chop it up and split the wood between them. Ravina said to his attendant: Hurry and precede the gentile so that you can bring my share of the wood from the trunk of the tree, which is thicker than the upper part of the tree, as the gentile knows only the number of logs that he is due to receive and will not realize that you are taking thicker pieces.

תלמוד ירושלמי בבא מציעא ב׳:ה׳:ג׳

שִׁמְעוֹן בֶּן שֶׁטַח הֲוָה עֲסִיק בְּהָדָא כִיתְנָא {היה עוסק בפשתן}.

אָֽמְרִין לֵיהּ תַּלְמִידוֹי {אמרו לו תלמידיו}: רִבִּי, אַרְפֵּי מִינָּךְ וַאֲנָן זְבַנִּין לָךְ חָדָא חֲמָר וְלֵית אַתְּ לָעֵי סוֹגִּין {הרפה ממך ואנו קונים לך חמור אחד ואין אתה עובד הרבה}.

אַזְלוֹן זְבַנּוֹן לֵיהּ חָדָא חֲמָר מֵחַד סִירְקַאי וּתְלִי בֵיהּ חָדָא מַרְגְּלִי {הלכו, קנו לו חמר אחד מערבי אחד ותלויה בו מרגלית אחת}.

אֲתוֹן לְגַבֵּיהּ אָֽמְרִין לֵיהּ: מִן כְּדוֹן לֵית אַתְּ צְרִיךְ לָעֵי תוּבָן {באו לפניו, אמרו לו: מעכשיו אין אתה צריך לעבוד שוב}.

אֲמַר לוֹן: לָמָּה?

אָֽמְרִין לֵיהּ: זְבָנִינָן לָךְ חַד חֲמָר מֵחַד סִירְקַיי וּתְלִי בֵיהּ חָדָא מַרְגְּלִי {קנינו לך חמור אחד מערבי אחד ותלויה בו מרגלית אחת}.

אֲמַר לוֹן: וְיָדַע בָּהּ מָרָהּ? {והכיר בכך אדונה?}

אָֽמְרִין לֵיהּ: לָא.

אֲמַר לוֹן: אֵיזַל חֲזַר {לכו והחזירו}.

{לֹא כֵן אָמַר רַב חוּנָא בֵּיבַי בַּר גּוֹזְלוֹן בְּשֵׁם רַב, הָתִיבוֹן קוֹמֵי רִבִּי: אֲפִילוּ כְּמָאן דָּמַר גְּזֵילוֹ שֶׁלְּגוֹי אֲסוּר, כָּל עַמָא מוֹדֵיי שֶׁאֲבֵידָתוֹ מוּתֶּרֶת}.

מַה אַתּוֹן סָֽבְּרִין, שִׁמְעוֹן בֶּן שֶׁטַח בַּרְבְּרוֹן הֲוָה? בְּעֵי הֲוָה שִׁמְעוֹן בֶּן שֶׁטַח מַשְׁמַע בְּרִיךְ אֱלָהֵהוֹן דִּיהוּדָאֵי מֵאַגַר כָּל־הָדֵין עָֽלְמָא. {מה אתם סבורין, שמעון בן שטח ברברי הוא? רוצה היה שמעון בן שטח לשמוע "ברוך אלוהיהם של היהודים" מכל שכר העולם הזה}.

Jerusalem Talmud Bava Metzia 2:5:3

Simeon ben Shetaḥ was working with linen. His students said to him, Rabbi, in order to make it easier for you we want to buy a donkey, then you will not have to work so hard. They went and bought a donkey from a Saracen; a pearl was hanging on its neck. They came to him saying, because of this you will not have to work anymore. He said to them, why? They told him, we bought for you a donkey from a Saracen and a pearl is hanging on its neck. He asked them, does its owner know about this? They answered, no. He told them, go and return it. But did not Rav Huna, Bevay bar Gozlan, in the name of Rav say, they objected before Rebbi: Even according to him who says that an object robbed from a Gentile is forbidden, everybody agrees that what he lost is permitted. Do you think that Simeon ben Shetaḥ was a barbarian? Simeon ben Shetaḥ wanted to hear: Praised be the God of the Jews, more than any gain in this world.

משנה תורה, הלכות גזילה ואבידה א׳:ב׳

וְאָסוּר לִגְזל כָּל שֶׁהוּא דִּין תּוֹרָה אֲפִלּוּ עַכּוּ"ם {בכתבי היד ובדפוסים לא מצונזרים: גוי עובד עבודה זרה} אָסוּר לְגָזְלוֹ אוֹ לְעָשְׁקוֹ. וְאִם גְּזָלוֹ אוֹ עֲשָׁקוֹ יַחְזִיר:

Mishneh Torah, Robbery and Lost Property 1:2

It is forbidden to rob even the slightest amount.
It is forbidden even to rob or to withhold money from a gentile who worships idols. If one robs or withholds money from such a person, one must return it.

משנה תורה, הלכות גזילה ואבידה י״א:א׳-ג׳

(א) הֲשָׁבַת אֲבֵדָה לְיִשְׂרָאֵל מִצְוַת עֲשֵׂה... שֶׁנֶּאֱמַר...

(ג) אֲבֵדַת עוֹבֵד עַכּוּ"ם {בכתבי היד ובדפוסים לא מצונזרים: הגוי} מֻתֶּרֶת שֶׁנֶּאֱמַר (דברים כב ג) "אֲבֵדַת אָחִיךָ". וְהַמַּחֲזִירָהּ הֲרֵי זֶה עוֹבֵר עֲבֵרָה מִפְּנֵי שֶׁהוּא מַחֲזִיק יַד רִשְׁעֵי עוֹלָם. וְאִם הֶחֱזִירָהּ לְקַדֵּשׁ אֶת הַשֵּׁם כְּדֵי שֶׁיְּפָאֲרוּ אֶת יִשְׂרָאֵל וְיֵדְעוּ שֶׁהֵם בַּעֲלֵי אֱמוּנָה הֲרֵי זֶה מְשֻׁבָּח. וּבְמָקוֹם שֶׁיֵּשׁ חִלּוּל הַשֵּׁם אֲבֵדָתוֹ אֲסוּרָה וְחַיָּב לְהַחְזִירָהּ. וּבְכָל מָקוֹם מַכְנִיסִין כְּלֵיהֶם מִפְּנֵי הַגַּנָּבִים כִּכְלֵי יִשְׂרָאֵל מִפְּנֵי דַּרְכֵי שָׁלוֹם:...

Mishneh Torah, Robbery and Lost Property 11:1-3

It is a positive commandment to return an object lost by a fellow Jew, as Deuteronomy 22:1 states: "And you shall certainly return it."
A person who sees an object lost by a fellow Jew and ignores it, leaving it in its place, transgresses a negative commandment, as it states Ibid.:4: "Do not see your brother's ox... and ignore it." He also negates the fulfillment of a positive commandment. If he returns the object, he fulfills the positive commandment. If a person takes a lost object and does not return it, he negates the fulfillment of a positive commandment and transgresses two negative commandments: "You may not ignore it" Ibid.:3 and Leviticus 19:13: "Do not rob."
Even if the owner of the lost object is wicked and eats non-kosher meat for his own satisfaction and the like, it is a mitzvah to return an object that he lost. If, however, he eats non-kosher meat as a conscious act of rebellion against God, he is considered a non-believer. And just as it is forbidden to return a lost object belonging to a gentile, it is forbidden to return a lost object belonging to a Jew who is a non-believer, heretic, idol-worshiper or violator of the Sabbath in public. It is permissible to keep an object lost by an idolater, for Deuteronomy 22:3 speaks of returning "an object lost by your brother." Indeed, if one returns such an article, one transgresses a prohibition, for one strengthens the power of the wicked peoples of the world. If, however, one returns it to sanctify God's name, so that others will praise the Jewish people and know that they are trustworthy, this is praiseworthy.
When there is a possibility of the desecration of God's name, it is forbidden to keep an object lost by an idolater, and it must be returned. As part of "the ways of peace," we should always bring in their utensils from the outside, lest they be taken by thieves, as we do for utensils owned by Jews.

מאירי על בבא קמא קי״ג ב:א׳

נמצא שאף עובדי האלילים ושאינם גדורים בדרכי הדתות אסור לגזלם ואם נמכר לו ישראל אסור לצאת מידו בלא פדיון וכן אסור להפקיע את הלואתו ומ"מ אין אדם חייב לחזר אחר אבדתו כדי להחזירה לו ולא עוד אלא אף מי שמצא אבדתו אינו חייב להחזירה שמציאה מקצת קנין הוא וחזרתו דרך חסידות ואין אנו כפופים לחסידות למי שאין לו דת וכן טעותו אם טעה מאליו שלא מתחבולתו ולא מהשתדלותו אין הכרח בהשבתו ומ"מ אם נודע לו על כל פנים חייב להחזירו וכן אף באבדה כל צד שיהא חלול השם בעכובה מחזירה הא כל שהוא מעממין הגדורים בדרכי הדת ועובדי האלהות על איזה צד אע"פ שאמונתם רחוקה מאמונתנו אינם בכלל זה אלא הרי הם כישראל גמור לדברים אלו אף באבדה ואף בטעות ולכל שאר הדברים בלא שום חלוק:

Meiri on Bava Kamma 113b:1

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