Midrasz do Wyjścia 22:6

1) (Vayikra 19:11) ("You shall not steal, and you shall not deny, and you shall not lie, one to another.") "You shall not steal": What is the intent of this (i.e., the prohibition against stealing has already been stated.) Because it is written in respect to stealing (Shemoth 22:6) "He shall pay double, we know the punishment. Where is the exhortation? (It is here,) "You shall not steal."

Another interpretation (of Gen. 44:18): THEN JUDAH DREW NEAR UNTO HIM AND SAID: PRAY (bi), MY LORD, PLEASE LET YOUR SERVANT SPEAK. He said to him: You are bringing injustice (biyah)¹¹Gk.: bia, i.e., “force” or “an act of violence.” upon us.¹²Gen. R. 93:6; below, 11:8. Why? Because you said to us (in Gen. 42:18): DO THIS AND LIVE; FOR I FEAR GOD. You are not fearful of the Holy One. Rather you are like Pharaoh, as stated (in Gen. 44:18): FOR YOU ARE LIKE PHARAOH. Ergo: You are bringing injustice upon us. He said to him: You are judging neither by the royal law nor by divine law. Under divine law one who is found stealing pays twofold, as stated (in Exod. 22:6 [7]): IF THE THIEF IS FOUND HE SHALL PAY DOUBLE. If he does not have the wherewithal to pay, he shall be sold for his theft. Under royal law one takes everything he has. If you are seizing us under royal law, take for yourself whatever we have on hand; but, if under divine law, if we cannot pay his price, here we are for you as slaves. (Gen. 44:18:) PRAY (bi), MY LORD, you are bringing injustice (biyah) upon us.

R. Judah the Levite, the son of Shalum, stated: Dathan related a parable. To what may we be compared? To a lamb (in danger) of being snatched by a wolf from the fold. The shepherd pursues the lamb to rescue it from the mouth of the wolf, but between the wolf and the shepherd, the lamb was torn apart. Thus the Israelites said to Moses: Between you and Pharaoh we are being destroyed. Hence it is stated: And Moses returned unto the Lord (ibid., v. 22), and said: Wherefore hast Thou dealt ill with this people? (ibid. 5:22). If you should say: What difference does it make to you? Then why is it that Thou hast sent me? (ibid.). For since I came to Pharaoh to speak in Thy name he hath dealt ill with this people (ibid., v. 23). Your name is a source of life and healing to all the inhabitants of the world, but despite Your name he has dealt ill with this people. What have they done that they should have been immured within the bricks? He answered him: Now thou shalt see what I will do to him (ibid. 6:1).