Continuing his monologue, Moshe promised the nation that if they would faithfully keep all of the mitzvos they would receive all types of physical and material blessings. Their crops would be plentiful, their flocks and herds would be fertile and they would be protected from disease and from their enemies. These physical rewards were promised only if the nation, as a whole, observed the mitzvos.
Moshe reminded the people how G-d had destroyed the Egyptians and all of the other powerful leaders who had stood up against the Jewish people. He also reminded them how G-d had taken care of their every need in the desert for the past forty years. He promised them that G-d would also assist them in conquering the Promised Land easily, as long as they would keep the mitzvos properly.
Moshe described for them the many virtues of the Promised Land. The land of Israel is rich with beautiful fruits and other natural resources. It is a land that merits G-d's personal attention, and one that responds according to the way its inhabitants behave.
Moshe also informed the nation that despite their past sins, G-d's love for them remained strong. Even now, after they had sinned, all G-d really demands of the people is that they fear and love Him by keeping His commandments. Once a person has the proper awe and reverence of G-d, mitzvah observance follows naturally. A person who understands that G-d does not show favor to those who are undeserving of it, nor does He accept bribes or offerings from an unrepentant sinner, will keep all of the mitzvos—not just the ones that he feels are important.
The Talmud actually understands Moshe's words as meaning that only the fear of G-d is in the hands of man, i.e. the free will to do good or evil. Everything else in the world, i.e. circumstances of health, financial situation, physical characteristics, etc. is in the hands of G-d.
It is important for a person to realize how little control he really has over most things in life. This is quite a humbling experience for the person who likes to feel that he is pretty much in control of his destiny.
This understanding is also a prerequisite for prayer, which is also alluded to in this portion. The essence of prayer is the recognition of how much man is really dependent upon G-d. The Rabbis refer to prayer as "service of the heart" and not merely of the mouth, because it is not merely requests, but an admission of man's vulnerability and total reliance upon G-d.
"... I prayed also for Aharon at that time… " (Deut. 9:20)
A friend of mine was waiting to give the name of an ill person to the gabbai to recite a Mi Sheberach, the prayer recited at the Torah for ill people. He kept repeating the name to himself so as not to forget it. To his amazement, however, the fellow in front of him kept rattling off one name after another to the gabbai, off the top of his head.
"How do you remember so many names by heart?" my friend asked.
"These are my kids. Of course I know their names," the man replied.
"How can that be? They all have different names!" my friend asked incredulously.
"Well, you see, I'm a pediatric oncologist—and those are my kids' names. I pray for them all regularly."
A friend of mine was waiting to give the name of an ill person to the gabbai to recite a Mi Sheberach, the prayer recited at the Torah for ill people. He kept repeating the name to himself so as not to forget it. To his amazement, however, the fellow in front of him kept rattling off one name after another to the gabbai, off the top of his head.
"How do you remember so many names by heart?" my friend asked.
"These are my kids. Of course I know their names," the man replied.
"How can that be? They all have different names!" my friend asked incredulously.
"Well, you see, I'm a pediatric oncologist—and those are my kids' names. I pray for them all regularly."
Did You Know...
A person must offer thanks to G-d after eating any meal. If bread was eaten with the meal, one recites the Grace after Meals. The Grace should be recited in the same place one ate. If one continues the meal elsewhere by eating bread, he may bentch (recite the Grace) in the second location.
One must bentch within seventy-two minutes after completing the meal, as we assume the food has been fully digested by that time. If one eats some more bread after seventy-two minutes have passed, he may still bentch.
If one is uncertain whether or not he bentched, if a few pieces of bread were eaten thus requiring Grace by Torah law, the bentching must be repeated. If only a little bread was eaten, though, it need not be repeated.
