Musar su Deuteronomio 28:6

I would like to reveal another aspect of the words: והלכת בדרכיו in 28,9. There is an allusion here to something more than mere hyperbole. It implies you will be blessed "coming" and "going." G–d makes this even plainer in 28,6: ברוך אתה בבואך וברוך אתה בצאתך. Verse 7 resumes the same theme when the manner in which our enemies will be put to flight, etc. is described. The command to strive to emulate the attributes of G–d to the limits of our ability includes both their hidden and their revealed aspects. G–d's revealed aspects are His deeds, the way He manifests Himself; His Essence remains forever "hidden." Man too must retain this "hidden" element, i.e. keep himself aloof from all the peripheral matters in his environment and strive for an intimate relationship only with G–d. He reveals himself by performing many commandments, such as attending Torah lectures or conducting them in public. He is seen regularly in the Synagogue and generally strives to sanctify the name of the Lord by his actions in public. As soon as he has completed performing whatever מצוה he has performed he returns home to isolation and does not waste his time in idle chatter in public places.

This alternative is alluded to when the Torah in Deut. 28,25 speaks of: בדרך אחד תצא אליו ובשבעה דרכים תנוס לפניו, "you will go out (to war) against your enemy on one path but flee from him in seven directions." The allegorical meaning of this verse is that there are many ways which may, G–d forbid, lead away from G–d's purpose for His universe. I have mentioned earlier that on the one hand G–d remains concealed, i.e His essence is concealed from us, whereas on the other hand He is manifest through His actions. His being concealed becomes especially noticeable when He manifests Himself and we do not "see Him." The closest we can come to appreciate Him is within the framework called בנין. It is appropriate for us therefore to partake as little as possible in the הבל הבלים of the physical world created during the seven days of Creation and instead seek communion with Him in the higher regions, the seven days of Creation of the higher world. This is the message of the man on crutches, the "cripple" in our parable. If, however, a person needs to venture into the physical world in order to fulfil any of the commandments of the Torah he should do so only for as long as required to perform the מצוה in question. He should return without delay to his communion with G–d in solitude. This is why the Torah (28,6) stresses: ברוך אתה בבואך וברוך אתה בצאתך. "You are blessed when you enter and you are blessed when you exit." This is why the parable described the attainment of solitude in terms of קפיצה, that the earth, so to speak, contracted under the runner to enable him to reach his destination more speedily. There is also an allusion in the parable that we find ourselves suddenly in front of a "cave;" the "cave" is hyperbole for our grave, our death. Since we do not know the day we die, we must hurry to achieve what is our task in life while we have a chance. When the parable describes the seven palaces as being as brightly lit as the sun this is a hint that those who prefer to suffer insults rather than to insult others are viewed as emitting light similarly to that of the sun.