A large portion of this weeks Parsha tells us about the Berachos and (Chas Veh Shalom), Klalos.
When one takes a look at this weeks Parsha, he will see that a larger portion of the Parsha is set aside to discuss the curses, while only a few Pesukim discuss the Berachos. Why the difference?
Also the Berachos discuss what we will receive if we keep the Mitzvos, yet aren't the Berachos that we are guaranteed by Hashem for doing the Mitzvos, repaid in the world to come?
The Midrash in Vayikra Rabah (35:1) brings down the words of Chazal, that when we look closely at these Pesukim we realize that the Berochos start off with the letter Aleph (Im Bechukosi...) and ends with the letter Taf (Komimiut).
This is to show us that the Berochos span over the whole Aleph Bet, they are long and many and complete.
While when we take a look at the curses, we see that the Pasuk starts off with a Vav (Veh Iym Loh...) and ends off with a letter Hai (Byad Moshe.)
Here the Klalos may look very long, yet in essence it only expresses the distance from Hai to Vav.
We also see that the real order should be Hai Vav and not the opposite, for when their is a curse, things aren't the way they are supposed to be.
As we saw in our times, that people that may have been considered to be the top of the idealist, turn into the worst criminals in the century. However, this Vav Hay can be easily changed to Hay Vav if Klal Yisroel just does Teshuvah.
When Am Yisroel keep the laws of the Torah, Hashem turns the laws of nature in the favor of Am Yisroel.
Hashem prefers man to see Hashem's greatness through the hidden miracles of what we call nature. Yet at times we need a revealed miracle in order for us to come and see the hidden miracles.
Comes Rav Moshe Reiss (Lehavin U' Lhaskil) and explains the Meshech Chachma that this is the difference between Hallel and Ashrei.
The Gemarah says that a person who says Hallel everyday, he is called a curser and blasphemer. (Shabos 118:2)
Yet one that says Ashrei three times a day, he is guaranteed to enter the World-to-Come. (Berachos 4:2)
The Gemarah explains the greatness of the repetition of Ashrei is because it includes the whole Aleph Bais. And it includes the Pasuk of "Poseiach eis Yadecha".
This is the double praise that we give everyday to Hashem, on the natural miracles.
While Hallel brings out the revealed miracles that Hashem brings to the world, one that repeats this daily is as if he is saying that only through the revealed miracles, one sees the hand of Hashem. Thus it is considered a bad trait.
This is the connection between the Torah's Aleph Bais, and the way "nature" runs its way.
Therefore the Pasuk says, "If you listen to my commandments... I will bring rain in the right time.
That if you do the Mitzvos, nature will run its normal way, in the favor of Am Yisroel.
The Sefer Ein Ha-ayah, brings down that when one reads Ashrei, it is there to show one that he should enlighten himself with the light of ones intellect that comes from the holy Torah, to understand who is his creator. One gets from the reading of the Aleph Bais, this light of the Torah.
As we know, Ashrei includes all of the Aleph Bais except the letter "NUN".
However, one must still say Posayach Eis Yadecha, for one needs Bitachon with this light.
Since, even though he sees the light of the Torah, ones everyday's worries may take him off the path of the Torah.
Therefore we Davkah say Ashrei, since it has the Aleph Bais, (light of Torah) and the Bitachon in Hashem (Poseyach eis Yadecha) in one Prayer.
And we don't say in Tefilah other Pesukim.
us all see this light brought out from the Torah, and this light will protect
us from the Tzaros that come from time to time in Am Yisroel.
There is a famous story about Rebbi Akivah, when he saw a fox coming out of the Bais Kodesh Hakodoshim, and he started to laugh.
He based this on the Pasuk (Yeshayahu 8:2) where it mentions Uriah Ha Kohen and Zecharyahu in the same Pasuk. What is the connection between the two?
So the Pasuk makes the connection and we see from here, that just like now, by the fox coming out of the Holy of Holies came true (Uriah's prophecy), so to will Zecharyas prophecy come true of "Ohd Yashuvuh Zekainim Uh Zekanos Berechovos Yerushalayim." (Makos 24 b).
Comes the Beis Halevi and explains that after Tzion will be barren and without dwellers, even non-Jews won't live there, after the Jews will be exiled from Eretz Yisroel. For it must be that Hashem has left the land barren for us to return to it.
Therefore Rebbi Akivah said that so to will Zecharya's prophecy come true.
And we see that even in the Klalah of "I will make the land desolate", yet none of the conquerors would ever prosper in the land. (Rashi).
This we saw even in our days, how desolate the land was before we returned.
this time of "Footsteps of Redemption" usher in the complete redemption,
and rebuilding of the Holy of Holies, speedily in our days. And let us
laugh a laughing of a complete Simcha.
I want to discuss a few points on the requirement to say Birchas Hamazon.
We know that one is required to say Birchas Hamazon after eating bread. The question is, what is considered to be "satiety"?
The requirement to say Birchas Hamazon, is found in the Torah, Parshas Devarim.
The Torah requires one to say Birchas Hamazon, only when he is satieted from his bread. The Chachamim commanded us to say Birchas Hamazon even over a smaller amount, a Kizayis of bread.
By eating bread to require one to say Birchas Hamazon, one needs to eat at least a Kezayis (olive size) of bread within the amount of time of "Kdei Achilas Pras."
According to Rav Chaim Naeih and the Kaf Ha Chaim, this amount of time is 4 minutes.
However, the Sefer Vehzos Habracha brings down Rav Moshe Fienstein that holds one should eat the bread within 3 minutes, while Rav Kanyevski holds 2 minutes.
One should therefore try to eat this amount of Kezayis within 2 minutes.
The Pri-Megadim brings down that if one eat bread and was satiated by it, he must say Birchas Hamazon even if he ate it very slowly, within an amount of time that was longer then "Kdei Achilas Pras."
Yet there are those that don't agree with this opinion, and Rav Moshe brings down that if one is unable to eat a "Kezais -Kdei Achilas Pras", one should not say Birchas Ha Mazon.
(For actual Psak, please ask your Local Reliable Rabbi).
Good Shabbos !