וַאֲהֵ֣בְךָ֔ וּבֵרַכְךָ֖ וְהִרְבֶּ֑ךָ וּבֵרַ֣ךְ פְּרִֽי־בִטְנְךָ֣ וּפְרִֽי־אַ֠דְמָתֶךָ דְּגָ֨נְךָ֜ וְתִֽירֹשְׁךָ֣ וְיִצְהָרֶ֗ךָ שְׁגַר־אֲלָפֶ֙יךָ֙ וְעַשְׁתְּרֹ֣ת צֹאנֶ֔ךָ עַ֚ל הָֽאֲדָמָ֔ה אֲשֶׁר־נִשְׁבַּ֥ע לַאֲבֹתֶ֖יךָ לָ֥תֶת לָֽךְ׃
Ia akan mengasihi engkau, memberkati engkau, dan membuat engkau bertambah banyak. Ia akan memberkati buah kandunganmu dan hasil tanahmu, gandummu, anggur barumu, dan minyakmu, anak lembu sapimu dan anak kambing dombamu, di tanah yang telah dijanjikan-Nya dengan sumpah kepada nenek moyangmu untuk diberikan kepadamu.
Devarim Rabbah
“He will love you, bless you, and multiply you; He will bless the fruit of your womb and the fruit of your land, your grain, your wine, and your oil, the calves of your herds and the lambs of your flocks, in the land regarding which He took an oath to your forefathers to give to you” (Deuteronomy 7:13).
“He will love you, bless you, and multiply you” – why does it juxtapose fruit of the womb to fruit of the land? The Holy One blessed be He said: ‘Just as the fruit of your land is fenced in, so the fruit of your womb are fenced in [sugim].’9They are protected by fences, a metaphor for the Jewish people’s adherence to the laws of family purity, which the Sages connect to the verse “set about [suga] with lilies” (Song of Songs 7:3; see Sanhedrin 37a; Tanḥuma Ki Tisa 2; Matnot Kehuna). Some commentaries give other interpretations (see Etz Yosef; Rabbi David Luria). Another matter, just as the fruit of the land has neither iniquity nor sin, so the fruit of your womb will have neither sin nor iniquity. Another matter, just as the fruit of the land require tithing, so the fruit of your womb require tithing – that is circumcision. Another matter, Rabbi Yehuda ben Rabbi Simon said: Why did it juxtapose fruit of the womb to fruit of the land? So the fruit of the land will atone for the fruit of your womb, as, so it is written: “His land will atone for His people” (Deuteronomy 32:43).
“He will love you, bless you, and multiply you” – why does it juxtapose fruit of the womb to fruit of the land? The Holy One blessed be He said: ‘Just as the fruit of your land is fenced in, so the fruit of your womb are fenced in [sugim].’9They are protected by fences, a metaphor for the Jewish people’s adherence to the laws of family purity, which the Sages connect to the verse “set about [suga] with lilies” (Song of Songs 7:3; see Sanhedrin 37a; Tanḥuma Ki Tisa 2; Matnot Kehuna). Some commentaries give other interpretations (see Etz Yosef; Rabbi David Luria). Another matter, just as the fruit of the land has neither iniquity nor sin, so the fruit of your womb will have neither sin nor iniquity. Another matter, just as the fruit of the land require tithing, so the fruit of your womb require tithing – that is circumcision. Another matter, Rabbi Yehuda ben Rabbi Simon said: Why did it juxtapose fruit of the womb to fruit of the land? So the fruit of the land will atone for the fruit of your womb, as, so it is written: “His land will atone for His people” (Deuteronomy 32:43).
Ein Yaakov (Glick Edition)
(Fol. 84) R. Jochanan said (Ib. b): "Whoever desires to become rich should deal in small cattle." Said R. Chisda: "What is the meaning of the passage (Deut. 7, 13) And the young of thy flock? i.e., they enrich their owners." R. Jochanan said further: "He to whom his father bequeathed too much money, and he desires to lose it, shall dress himself in linens, shall use glass utensils and shall hire laborers and not be with them. He shall dress himself in linens; this refers to Roman linen garments [which are very dear and are spoiled in a short time], and shall use glass utensils, refers to cut glass; and shall hire laborers and not be with them, refers to ploughers with oxen [left without superintending], who may do much damage [to both the oxen, and orchards]." R. Avira lectured sometimes in the name of R. Ami, and at other times, in the name of R. Assi: "What is the meaning of the passage (Ps. 112, 5) Well is it with the man that dealth graciously and lendeth, that ordereth his affairs rightfully?" This means that always shall a man spend for eating and drinking less than his means and shall clothe himself according to his means, but shall honor his wife and children above his means; for they depend on him while he depends upon Him who ordered and the Universe came into existence."
Ein Yaakov
Rabbi Yochanan said: "Whoever blesses over a full cup is granted an inheritance without boundaries, as it is stated: 'And of the fullness of Hashem's blessing, he shall take possession of the sea and the south'" (Deuteronomy 33:23). Rabbi Yosei bar Chanina said: "He is granted an inheritance and will inherit both this world and the world to come."