Why does the Torah insert here "Ani Hashem Elokeichem ... "?
Rashi: To inform us that, since Hashem took us out of Egypt and performed with us great miracles, we can have faith in Him and believe that He is capable of fulfilling all the B'rachos listed above.
What are "Motos"?
Rashi and Rashbam: "Motos" are the staves that are stuck into the two ends of the yoke, 1 preventing the straps from slipping from the head of the ox.
Rashi and Rashbam: As in Yirmiyah, 27:2.
What are the connotations of "Kom'miyus"?
R. Bachye (citing Bava Basra 75b): It means that, in the era of Mashi'ach, the men and women will be two hundred Amos tall - twice the height of Adam ha'Rishon, whom Hashem initially created a hundred Amos tall, according to R. Meir, and one hundred Amos tall - corresponding to the Heichal of the second Beis-Hamikdash and its walls according to R. Yehudah. 3
Targum Onkelos: It means 'free'. 4
Rashbam: When the yoke is removed from the ox, it raises its head.
Seforno: The opposite of ""SH'chi Vena'avorah Vatasimi la'Aretez Geivech" (Yeshayah 5:23).
See Torah Temimah, citing Bava Basra, Ibid. and note 27.
See R. Bachye who elaborates. See also Ba'al ha'Turim.
When did all the above B'rachos materialize?
Ramban and R. Bachye: (in Pasuk 9) None of the B'rachos - neither the material nor the esoterical - have materialized to date. 1 2 They are destined to materialize however, in the era of perfection (when Hashem's Name and His Throne will be complete - R. Chavel's footnotes citing the Tziyoni).
Ramban: Since Yisrael have not yet been worthy of receiving them - even in the era of David ha'Melech, as the Gemara explains in Mo'ed Katan, 16b. R. Bachye: Hence the B'rachos begin with an 'Alef' ("Im"), and end with a 'Taf' ("Komemiyus") - to teach us that they will only materialize when Yisrael keep all the Mitzvos - 'from Alef' till 'Taf'. The K'lalos on the other hand, begin with a 'Vav' ("Ve'Im Lo sishm'u Li") and end with a 'Hey' ("be'Yad Moshe"), forming half the Name of Hashem - a hint that Hashem is with Yisrael in their suffering, as the Pasuk writes in Tehilim 91:15 "Imo Anochi be'Tzarah".
Why does the Torah not include the world of Neshamos (after death) and Olam ha'Ba (after Techiyas ha'Meisim) in the B'rachos?
Ramban: Seeing as the Torah (in 18:29) finds it necessary to sentence some sinners to Kareis (excision from the world to Come), it is self-understood that the Neshamos of those people who do not sin will automatically go to Olam ha'Ba - It is not therefore necessary to mention it. 1
R. Bachye: Because it is beyond human comprehension, as the Gemara writes in B'rachos 34b 'All the Nevi'im only prophesied about the days of Mashi'ach, but as far as Olam ha'Ba is concerned 'No eye other than that of Hakadosh-Baruch-hu has ever seen it!'. 2
Ramban: This is because Hashem breathed the Neshamah into man (as the Torah writes in Bereishis, 2:7), and is not therefore subject to destruction or to disintegration - since it is not formed from parts, as physical beings are. Consequently, the Torah needs to teach us that, on account of man's sins, it is rejected and cut-off, but not that it continues to exist in Olam ha'Ba. (See Ramban DH 've'Ta'am ha'Inyan', who elaborates).
QUESTIONS ON RASHI
Rashi writes that Kom'miyus" means 'upright stature'. But in Pasuk 9 he learned this from "Vehirbeisi Eschem"?
Revid ha'Zahav (Geresh Karmel): It is repeated, to add Komah on to Komah, until the Shi'ur of Adam ha'Rishon. Hashem needed to decrease Adam's height when he expelled him from Gan Eden. You will be there, so you can attain his full height!
