Parshas Ekev contains the source for the mitzvah to say grace after meals. It is derived from the verse, "You will eat and be satisfied and you will bless Hashem your God for the good land which He has given you", (Deuteronomy 8:10). The paragraph specifically mentions abundant bread as well as grapes, figs, olive oil, and honey. The idea is that the land provides its inhabitants with a rich and nutritious diet. The land is also praised as having copper and whose stones are iron (אֲבָנֶיהָ בַרְזֶל). Israel does have copper which is a semi precious. It is not iron rich but does have a lot of hard stone, which is good for construction. Springs of water and livestock are also mentioned. The point is that this is an extremely desirable land and should be reckoned as a special gift from above to the people of Israel. It is especially apparent after eating a nice meal which should move a person to express thanksgiving to G-d.
This is one of the two blessings that are explicit in the Chumash. The other is the text of the priestly blessing for the children of Israel. Many blessings are commonly recited. They cover a variety of topics such as food, performance of a mitzvah, natural phenomena, and significant life events. The idea is to recognize good things including instruction in proper conduct. They often function as a way to say please and thank you to the holy One, blessed be He. Most of them were fixed by the sages of the Talmud, but in some form may go back much earlier. The Talmud attributes first paragraph of of Birchat HaMazon (בִּרכַּת הַמָזוֹן) to Moshe, our teacher. The second paragraph is attributed to Joshua and this one specifically is for the land of Israel and the food it produces. The third is attributed to King David as a request for mercy on Jerusalem because this was the place where people partook of sacrificial dinners. The oldest blessing would be the one that is said on light at the conclusion of Shabbat, which is attributed to Adam the first man.
Moshe says that the reason for the trials in the desert and by implication much of life's struggles are to reveal a person's intentions towards religion. All of this is in a larger context of motivating the nation to live according to the Torah and to conquer the Holy Land. Through deprivation a person is tested if he will keep the Torah in poverty. Abundance tests whether the Torah will be kept in wealth. By and large a person should feel that they are being treated kindly by heaven and even in a parched wilderness filled with hazards and enemies they should trust that all things will turn out for the best.
לע"נ האמא מלכה בת חיים ז"ל נלב"ע טז ניסן תשנ"ח
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