This mitzvah obligates a gazlan (robber) to actively undo the harm caused by his sin. It is not enough to merely refrain from further wrongdoing; Torah demands tikun, repairing the breach created between people.

Rambam (Hilchos Gezeilah Va’Aveidah 1:1) codifies that the mitzvah includes returning the object itself whenever possible, for true rectification lies in restoring what was taken, not simply providing monetary compensation. Even if one already confessed or accepted punishment, teshuvah is incomplete without restitution (Bava Kama 94b).

Sefer HaChinuch (Mitzvah 130) writes that the purpose is to preserve justice and emunah — faith that Hashem apportions possessions properly, and robbery is an assault on Divine Providence. Chazal emphasize that stolen property becomes a spiritual poison until returned (Sukkah 30a).

Thus, this mitzvah bridges bein adam laMakom and bein adam laChaveiro, demonstrating that teshuvah must repair both realms.

Commentary & Classical Explanation

• Rambam (Hilchos Gezeilah Va’Aveidah 1:5): Returns are required even if the object has depreciated or has been partially altered.
• Rashi (Lev. 5:23): “He must return the theft itself” — the Torah prefers full restoration of the original item.
• Talmud (Bava Kama 94b): No atonement without restitution.
• Ramban (Bava Basra 88b): Returning stolen property restores shalom and cleanses one’s hands before Hashem.
• Chofetz Chaim (Ahavas Chesed 9): Restitution is a profound act of tikkun hamiddos, transforming the character that allowed the sin.

Contrast with Mitzvah 477 (Not to desire another’s property)

• Mitzvah 477 prohibits internal craving; Mitzvah 478 repairs a completed violation.
• Ramban: one prevents; one restores. Both protect trust and contentment within Klal Yisrael.

Parallel with Mitzvah 480 (Returning lost property)

• Both deal with restitution, supporting dignity and communal order.
• Chazal: Returning loss is chesed; returning theft is justice (Yerushalmi Bava Kama 8:5).