The plain reading of the text indicates that Moshe foresees Benei Yisrael's instinctive rush of joy and outburst of praise for the Almighty. The derash reading, however, recognizes the fact that enjoying the blessings of the world is not always followed by an instinctive desire to give praise to God.
As we mentioned earlier this week, the Torah in Parashat Eikev introduces the obligation of birkat ha-mazon, which requires reciting a berakha after eating a meal: "You shall eat and be satiated, and you shall bless the Lord your God for the good land that He has given you" (8:10).
Although it is accepted that this verse indeed serves as the Biblical source of this obligation, a brief review of its context reveals the possibility of a different reading:
For the Lord your God is bringing you to a good land – a land of streams of water, wellsprings and fountains that flow in the valleys and mountains, a land of wheat and barley, of grapes, figs and pomegranates…a land in which you may eat bread without stint, where you lack nothing – a land whose stones are iron and from whose mountains you shall mine copper. You shall eat and be satiated, and you shall bless the Lord your God for the good land that He has given you. (8:7-10)
This verse appears amidst Moshe's description of the bounty that awaits Benei Yisrael in their destined homeland across the Jordan River, and his promise of the material prosperity they will enjoy in the land. Accordingly, Shadal contends that on the level of peshuto shel mikra (the straightforward, plain reading of the text), Moshe's comment, "You shall eat and be satiated, and you shall bless the Lord your God for the good land" expresses not a command, but rather a promise. Moshe here promises the people that the delights of Eretz Yisrael will inspire them to give praise and thanks to the Almighty. They will be so overcome by gratitude and joy that they will naturally burst forth in praise of God for the special land to which He has brought them. It is only in the next verses, Shadal claims, in which Moshe warns, "Be careful lest you forget the Lord your God…lest you eat and be satiated …and your heart shall become haughty," that Moshe gives instructions and issues warnings and commands. But here, when he speaks of Benei Yisrael blessing God for the good land, he refers to an instinctive response to the bounty of Eretz Yisrael, rather than an obligation of birkat ha-mazon.
According to Shadal's reading, this verse might serve as an enlightening example of the interplay between peshat and derash, between the plain meaning of the text and the process of halakhic exegesis, of how these two levels of interpretation often complement one another. Indeed, the plain reading of the text indicates that Moshe foresees Benei Yisrael's instinctive rush of joy and outburst of praise for the Almighty. The derash reading, however, recognizes the fact that enjoying the blessings of the world is not always followed by an instinctive desire to give praise to God. While there is indeed a human instinct of gratitude, there is also a competing, equally powerful tendency to take the world's blessings for granted, and to complain about what one does not have rather than feel grateful for what he does have. Therefore, while on the peshat level Moshe here gives a prediction, rather than a command, on the level of derash this verse introduces an obligation of birkat ha-mazon, to genuinely feel and express gratitude to the Almighty for the blessings and prosperity with which He has graced us.
Courtesy of Yeshivat Har Etzion - www.etzion.org.il