신명기 24:13의 Chasidut
הָשֵׁב֩ תָּשִׁ֨יב ל֤וֹ אֶֽת־הַעֲבוֹט֙ כְּבֹ֣א הַשֶּׁ֔מֶשׁ וְשָׁכַ֥ב בְּשַׂלְמָת֖וֹ וּבֵֽרֲכֶ֑ךָּ וּלְךָ֙ תִּהְיֶ֣ה צְדָקָ֔ה לִפְנֵ֖י יְהוָ֥ה אֱלֹהֶֽיךָ׃ (ס)
해 질 때에 전집물을 반드시 그에게 돌릴 것이라 그리하면 그가 그 옷을 입고 자며 너를 위하여 축복하리니 그 일이 네 하나님 여호와 앞에서 네 의로움이 되리라
Kedushat Levi
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.
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Kedushat Levi
“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.
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.
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