For your departure from the world will be without sin, etc. Meaning that just as your arrival to the world was without sin, so too your departure from the world will be without sin. Rashi's proof [for this interpretation] is that it first it is written "at your arrival" and afterwards "at your departure,⁠" whereas the way of the world is to first depart from a house and afterwards to arrive [back home]. Also, why bless [only] one's arrival and departure, but not one's walking and other movements? Therefore he explains that the verse means to arrive without sin. The verse is saying as follows: You were blessed at your arrival for you had no sin, and so too you will be blessed at your departure that you will have no sin. You might ask, how do we explain the [verse dealing with the] curse where it also written first (v. 28) "Cursed are you upon your arrival,⁠" since over there one cannot say, "Like your arrival into the world with sin,⁠" as Re"m questions. However, I found written in the name of the Mahara of Pragure that this is not difficult at all, as the verse means as follows: You will be cursed at your arrival just as at your departure. Just as you will certainly have sin at your departure, so too you will be cursed at your arrival, i.e., full of sin. You might ask, what sin could a newborn possibly commit? The answer is that the Holy One visits the sins of fathers onto sons. Much more has been said about this. It seems to me that one can answer this question in conjunction with what they said in Chapter Hamapeles (Niddah 30b): To what can an embryo be compared in its mother's womb? To a folded tablet, etc. and they teach it the entire Torah, etc.⁠" Regarding this it says, "Cursed are you upon your arrival,⁠" that just as you are caused to forget the entire Torah [at birth], so too, "cursed are you upon your departure,⁠" as you will also forget all the Torah that you learn in this world. And the beginning of a person's judgment is, "Were you involved in Torah learning?⁠" Another answer is that a person's arrival in this world is with wailing, because it is usual for a baby to cry when it emerges into the air of the world. So too when he departs the world it will also be with wailing. And this is a bad sign for him as it says (Kesuvos 103b): Someone who dies while laughing, it is a good sign for him; while wailing, it is a bad sign, etc.⁠" This is easy to understand. (So it seems to me).