Chasidut su Deuteronomio 24:13

Deuteronomy 24,13. “so that he can lie down to sleep ‎while in possession of his garment;” [legally, there ‎is no basis for this requirement. Ed.] The point the Torah ‎wishes to make is that just as G’d has imposed restrictions on ‎Himself in His relationship to His creatures, so the Israelite must ‎learn when to forego something that he is legally entitled to, so as ‎not himself to become an impediment to G’d’s flow of largesse to ‎mankind. The word ‎שכב‎ consisting of the three-headed letter ‎ש‎ ‎the first letter in the word ‎שלמה‎, “garment”, which symbolizes ‎this tzimtzum, voluntary restriction imposed upon oneself, ‎plus the letters ‎כב‎, allusion to the 22 letters in the aleph bet of ‎the Holy Tongue, alludes to this lofty concept.‎

‎“as a result of your sensitivity to his needs he will ‎bless you and this in turn will be accounted for you as an act ‎of righteousness before the Lord your G’d.”
It is ‎worthwhile to review Rashi’s comment on these words. ‎‎Rashi simply writes that if the owner of this garment will ‎not bless his creditor, G’d will still account the lender’s deed as an ‎act of righteousness. I believe we should expand a little on ‎‎Rashi to make his meaning clearer. Rashi presumes ‎that the reason why the lender returned this garment even ‎though the borrower had not yet repaid him is so that he would ‎become the beneficiary of the borrower’s blessing. He implies that ‎actually the lender should have returned the garment at this time ‎because G’d had so instructed him in the Torah, full stop. If this ‎had not been his motivation, we might have concluded that the ‎lender is not rewarded for his act; hence, according to Rashi, ‎the Torah adds that G’d will consider the lender’s act as an act of ‎righteousness and therefore worthy of being rewarded, i.e. ‎וצדקה ‏תהיה לך לפני ה' אלוקיך‎.‎