Devarim Rabbah, a collection of rabbinic interpretations on Deuteronomy, unpacks this verse in a beautiful way. Rabbi Yitzhak suggests that being "blessed in the city" is a reward for performing mitzvot, commandments, that are typically observed within an urban setting. Think about it: ḥalla (the special Sabbath bread), tzitzit (ritual fringes worn on garments), the sukka (the temporary dwelling built for Sukkot), and the lighting of Shabbat lamps. These are all central to Jewish life and often practiced within the heart of a community.
And what about the blessing in the field? Well, that’s tied to the mitzvot connected to agriculture. Things like leaving gleanings for the poor, not collecting forgotten sheaves, and designating a corner of the field for the needy. These acts of generosity, performed in the open fields, bring their own unique blessing.
But here's a fascinating twist. The Rabbis suggest that the blessing in the city is actually dependent on the blessing in the field. In other words, the earth yielding its bounty – that blessing in the field – is what ultimately sustains and enriches the city. It's a beautiful reminder of the interconnectedness of things, how the rural and the urban depend on one another.
The next verse, Deuteronomy 28:6, states, "Blessed are you upon your arrival, and blessed are you upon your departure." Now, this one is particularly rich with layers of meaning.
Rabbi Yehuda bar Simon sees this verse as referring to Moses himself. “Blessed are you upon your arrival” – this, he says, is Moses. How so? Upon his arrival into the world, he drew the distant near. Consider Batya, Pharaoh's daughter, who rescued Moses from the Nile. She was an Egyptian princess, seemingly far removed from the destiny of the Jewish people, yet through her act of kindness, she was drawn near – the text even suggests she converted!
And "blessed are you upon your departure"? Again, it's Moses. But this time, it speaks to his ability to draw the distant near even at the end of his life. The Rabbis connect this to Reuben, the eldest son of Jacob, who had been estranged from his family because of an incident involving Bilha, Jacob's concubine. As Bereshit Rabba 98:4 tells us, Reuben had been distanced. Yet, Moses, in his final blessing to the tribes, declares, "Let Reuben live and not die" (Deuteronomy 33:6), effectively bringing him back into the fold.
There are other interpretations too. Some say that "blessed are you upon your arrival" refers to blessings in your merchandise, in your business dealings, and "blessed are you upon your departure" speaks of continued blessings in those same endeavors. David echoes this sentiment in Psalms 121:8: "The Lord will guard your departure and your arrival."
And finally, Rabbi Berekhya offers a profound thought. "Blessed are you upon your arrival" can be understood as your arrival into the world, and "blessed are you upon your departure" as your departure from it. He quotes Ecclesiastes 3:2, "A time to be born and a time to die." Seems obvious, right? But Rabbi Berekhya asks, don’t we already know that? What’s the deeper meaning?
He suggests that true blessedness lies in having the time of your death be like the time of your birth. Just as you were pure at birth, so too should you strive to be pure at the time of your death. That, he says, is the ultimate meaning of "blessed are you upon your arrival, and blessed are you upon your departure."
So, what does it all mean for us? Perhaps it’s a reminder that blessings come in many forms – in the city and the field, at the beginning and the end. It's about recognizing the interconnectedness of life, striving for purity, and drawing others closer, just as Moses did. Maybe the secret to a blessed life isn’t about accumulating possessions or achieving worldly success, but about living a life of purpose, kindness, and connection. What do you think?