(י) יְהֹוָ֥ה אֱלֹהֵיכֶ֖ם הִרְבָּ֣ה אֶתְכֶ֑ם וְהִנְּכֶ֣ם הַיּ֔וֹם כְּכוֹכְבֵ֥י הַשָּׁמַ֖יִם לָרֹֽב׃ (יא) יְהֹוָ֞ה אֱלֹהֵ֣י אֲבֽוֹתֵכֶ֗ם יֹסֵ֧ף עֲלֵיכֶ֛ם כָּכֶ֖ם אֶ֣לֶף פְּעָמִ֑ים וִיבָרֵ֣ךְ אֶתְכֶ֔ם כַּאֲשֶׁ֖ר דִּבֶּ֥ר לָכֶֽם׃
(א) אמר להם זו משלי היא כו'. ר"ל האלף פעמים משלי, מברכה שלי, אבל הקב"ה יברך אתכם יותר מאלף פעמים כאשר דבר לכם. וא"ת כיון שהקב"ה הבטיחם לברכן אם יוכל וגו', למה אמר משה האלף פעמים משלי הן, הא בכלל ברכת הקב"ה הן.
וי"ל לכך אמר משה זו משלי, דהיינו האלף שכר ברכות. [בשם מהרי"ץ]:
(1) Moshe then said to them, “This is my personal blessing etc.” I.e., the one thousand fold is my personal blessing, but Hashem will bless you more than one thousand fold as He spoke about you. You might ask: Since Hashem promised to bless them to be as numerous as the dust of the earth, why does Moshe say, “The one thousand fold is my personal blessing”? Is that not included in Hashem’s blessing?
The answer is: Moshe’s statement, “This [one thousand fold] is my personal blessing,” refers to reward [in this world] from the blessings.
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(א) ומדרש אגדה. לפי שהוקשה להם (תנחומא ו), דהוי למכתב 'כל המצות', לא "כל המצוה", שעל מצוה אחת לא יתכן לומר "כל". ולפי פשוטו היינו צריכין לפרש כל מצוה ומצוה שנצטוו, וזה לא יתכן...ולפיכך דרשו כך, שצריך לגמור המצוה, והטעם, כי בגמר המצוה – המצוה נעשית, כמו מי שבנה בית, שבגמר הבנין אז נקרא 'בית', וקודם גמר אין שם מצוה עליו. ולפיכך אומרים לו גמור המצוה
(א) כל המצוה כפשוטו. ששם מצוה הוא שם המין וכאילו אמר כל המצות: (ב) ומדרש אגדה אם התחלת במצוה גמור אותה שאינה נקראת אלא על שם הגומרה. ופי' כל המצות מצוה אחת ואמר "כל" שצריך שיעשה את כלה אבל אם התחיל בה ובא אחר וגמרה אינה נקרא' אלא על שם שגמרה:
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(ד) שִׂמְלָ֨תְךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽעָלֶ֔יךָ וְרַגְלְךָ֖ לֹ֣א בָצֵ֑קָה זֶ֖ה אַרְבָּעִ֥ים שָׁנָֽה׃
(4) The clothes upon you did not wear out, nor did your feet did not swell these forty years.
(ד) כְּסוּתָךְ לָא אִבְלִיאַת מִנָּךְ וּמְסָנָךְ לָא יְחֵפוּ דְּנַן אַרְבְּעִין שְׁנִין:
(4) Your garment did not wear out on you, your shoes did not wear out these forty years.
Onkelos' assumption is that they all had shoes, and the passuk is saying that the shows didn't wear out. However, Me'am Loez says that the passuk can also be taken at face value, because he posits that the children who were born in the desert did not have shoes, and nevertheless their feet did not swell up.
(ד) וָאוֹלֵ֥ךְ אֶתְכֶ֛ם אַרְבָּעִ֥ים שָׁנָ֖ה בַּמִּדְבָּ֑ר לֹֽא־בָל֤וּ שַׂלְמֹֽתֵיכֶם֙ מֵעֲלֵיכֶ֔ם וְנַעַלְךָ֥ לֹֽא־בָלְתָ֖ה מֵעַ֥ל רַגְלֶֽךָ׃
(4) I led you through the wilderness forty years; the clothes on your back did not wear out, and did the sandals on your feet did not become worn out.
ודעת אונקלוס בזה שלא נתקלקלו המנעלים שברגליהם.
Onkelos simply understands (the words to mean that not only did the clothing of the people not wear out), but neither did their sandals that were on their feet wear out.
(ד) כְּסוּתְכוֹן לָא בְּלַת מֵעִילַוֵי גּוּשְׁמֵיכוֹן וְרִגְלֵיכוֹן לָא הֲלִיכַן מְיַיחְפִּין דְּנָן אַרְבְּעִין שְׁנִין
(4) Your clothes did not waxen old upon your bodies, and your feet have not gone without covering these forty years.
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(ז) כִּ֚י יְהֹוָ֣ה אֱלֹהֶ֔יךָ מְבִֽיאֲךָ֖ אֶל־אֶ֣רֶץ טוֹבָ֑ה אֶ֚רֶץ נַ֣חֲלֵי מָ֔יִם
עֲיָנֹת֙ וּתְהֹמֹ֔ת יֹצְאִ֥ים בַּבִּקְעָ֖ה וּבָהָֽר׃
(7) For your God יהוה is bringing you into a good land, a land with streams ,
and springs and fountains issuing from plain and hill.
(ז) אֲרֵי יְיָ אֱלָהָךְ מַעֲלָךְ לְאַרְעָא טַבְתָא אַרְעָא נָגְדָא נַחֲלִין דְּמַיִּין,
מַבּוּעֵי עֵינָיָן וּתְהוֹמִין נָפְקִין בְּבִקְעָן וּבְטוּרִין:
(7) For Adonoy, your God, is bringing you to a good land, a land flowing with streams of water,
fountainous springs and deep water that emerge in valleys and mountains.*
From the simple reading of the (latter part) passuk, the passuk is saying that Eretz Yisrael will have springs and deep waters.
However, Onkelos is adding the word "mabuei" to indicate that the spring waters and deep waters of Eretz Yisrael will operate differently than other springs and deep waters found in the world.
Whereas most spring waters trickle forth, the springs of Eretz Yisrael are are FOUNTAINOUS, and they spill over on their own accord, (which is a chesed from Hashem, presumably, because they won't need to do as much work to tap into these precious water reserves)
In some places, underground water fills small holes and cracks within the rocks, sand, and stones which creates an aquifer. An aquifer is more like a sponge than a river or balloon.
Underground water fills small holes and cracks within the rocks, sand, and stones that make up the aquifer.
These small openings provide spaces for the water to slowly move through, much like a sponge allows water to pass through it.
When an aquifer is found on the side of a hill or a valley and fills to the point that the water overflows onto the land surface, a spring is created.
There are many variables that determine how much water and at what force a spring will produce water, including the size of the caverns within the rocks, the water pressure in the aquifer, the size of the spring basin, and the amount of rainfall.
Human activities also can influence the volume of water that discharges from a spring. Groundwater withdrawals in an area can cause water levels in the aquifer system to drop, ultimately decreasing the flow from the spring.
R' Shraga Kaganoff answered me that this passuk is not referring to nowadays, rather in the Time to Come, we will see this noticeable difference between the springs of Israel and the springs of the rest of the world.