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occurred it was after it entered the hands of the thief unlawfully, while by a lost object the assumption is that the finder picked it up after the owner had already given up hope. In the event that the thief sold the stolen goods to a third party, all opinions would agree that he may keep it, since
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works universally by lost objects as well as stolen goods. According to that opinion, the thief will be able to keep what he stole, but will still be obligated to reimburse the owner the worth of that article.
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and thus the finder must return an object found under these circumstances. Rava allowed the finder to keep the object under these circumstances. The Talmud itself settles the dispute in favor of Abaye.
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releases the object into the public domain, thereby allowing a finder of the object to keep it and releasing the finder from the obligation to return it to the original owner.
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65,66 discusses this at length and offers a reason to distinguish a stolen object from a lost object. In them former case when the
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is also effective by a stolen object; if the owner gives up hope after it was stolen from his possession. Some opinions hold that
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about whether this is a valid form of yeiush; i.e., whether the finder must return the object or whether he may keep it.
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Where the object has no identifying mark and it not left in a specific location based on which it can be identified.
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Examples of scenarios where a person can be assumed to have given up hope on losing an object include:
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