(1) If you see your brother's ox or sheep gone run away, do not hide yourself from it; you must take it back to your brother.

(2) If your brother does not live near you or you do not know who they are, you add it to the midst of your house, and it shall remain with you until your peer claims it; then you shall return it. (3) You shall do the same with their donkey; you shall do the same with their garment; and so too shall you do with anything that your fellow Israelite loses and you find: you must not hide yourself. (4) If you see your fellow Israelite’s donkey or ox fallen on the road, do not ignore it; you must raise it together.

(4)One thing I ask of GOD,only that do I seek:to live in GOD’s house all the days of my life,to gaze upon GOD’s beauty,to frequent the temple.(5)I will be hidden in God’s pavilionon an evil day,granted the protection of God’s tent,and raised up high upon a rock(7)Hear, O ETERNAL One, when I cry aloud;have mercy on me, answer me.(8)In Your behalf my heart says:“Seek My face!”O ETERNAL One, I seek Your face.(9)Do not hide Your face from me;do not thrust aside Your servant in anger;You have ever been my help.Do not forsake me, do not abandon me,O God, my deliverer.

(2) “Moses was herding”
Moses, too, the Holy One blessed be He tested him only with flocks. Our Rabbis say: When Moses, may he rest in peace, was herding Yitro’s flock in the wilderness, a kid fled from him. He pursued it until it reached cover. Once it reached cover, it happened upon a pool of water, and the kid stopped to drink. When Moses reached it, he said: ‘I didn’t know that you were running due to thirst. You are tired.’ He carried it on his shoulder and was walking. The Holy One blessed be He said: ‘You have the compassion to behave with the flocks belonging to flesh and blood in this manner; by your life, you will herd My flock, Israel.’ That is: “Moses was herding.”

לא תראה את שור אחיך או את שיו נדחים, "You shall not see the ox of your brother or his sheep cast off, etc." This paragraph is an allusion to the need for the scholars to admonish the plain people in order for them to become the true people of the Lord. The term used by the Torah to describe these morally upright righteous people is אחים, brothers. I have already explained to you that this appellation is reserved for the finest group of individuals (compare Shemot Rabbah 52,5). It is these people whom G'd commanded that when they see an "ox" who is lost, i.e. a human being on a lesser moral level who is compared to a beast, to engage in rescuing him. The reason the Torah speaks of "ox and sheep" instead of donkeys, for instance, is that the Jewish people whom the Torah alludes to by the words "ox or sheep" are basically sacred, fit for the altar as opposed to such animals as the donkey. The word אחיך, "your brother," is a simile for G'd who "owns" all of us. The reason that Moses employs this unlikely sounding simile is that the Torah wanted to make plain to which one of His holy people the commandment to restore lost Jewish souls applies, i.e. to the righteous, the Torah scholars.

נדחים, "gone astray;" the word is used in a similar sense in Deut 4,19: "and you are drawn astray." Someone who violates G'd's commandments is considered as having gone astray. The Torah commands that we must not ignore such people but bring them back to one's "brother" i.e. to G'd. The reason the Torah repeats the instruction השב תשיבם, "you shall surely restore them" is that if you will make the first move in setting such people on the right path they will complete the journey back to G'd under their own steam.

והתעלמת [THOU SHALT NOT SEE ANY OF THY BROTHER'S HERD … GO ASTRAY] AND HIDE THYSELF [FROM THEM] — i.e. one, as it were closes his eyes tight as though one does not see it.

AND HIDE THYSELF. This is connected to Thou shalt not see. Scripture mentions the ox and the sheep (v. 1). The ass was previously mentioned (Ex. 23:4). The same law applies to all beasts.