In post #7 we were dealing with the need for special instruments of teshuva for taanit. We noted the enormous difficulty of society attaining reflectiveness as a characteristic and the ease by which this precious characteristic is lost and degeneration into idle religious fantasy arises instead. It is precisely the difficulty of preserving reflectiveness as a national legacy that explains the instruments of teshuva used in Taanit. But how? The answer lies in Dan's question about the pasuk:
What exactly does this choice between "bread alone" vs "all that comes from God's mouth" refer to? Clearly, the reference is to two distinct mentalities, two derachim each with its own distinct values (thanks RJM) by which it calculates living well in the world- יִחְיֶה הָאָדָם.
The "bread alone" mentality, sees the world through a distinct prism, a world in which the security of living well is made nikkar through the conspicuous consumption of significantly branded material luxuries. These branded luxuries are religious fantasies, chosen to identify the good life for the lower, middle and upper classes. The need to calculate one's security through the luxury branding of "bread alone" is the perfect exemplar of religious fantasy societies, as we have discussed many times at Pesach. This mentality is well portrayed by the slogan of the American dream- "a chicken in every pot and a car in every garage". The car would,of course, have to be a class identifying brand such as Mercedes, Honda or Hyandai.
The "all that comes from God's mouth" mentality, sees the security of prosperity -"bread"- as a part, not the totality of good living. Prosperity is critical to the peace of mind needed for a reflective life, to be sure. However, to live well, man must not be limited to the religious fantasy of "bread alone", and see the place of bread in the real world world of thought- "all that comes from God's mouth".
Note how this branding of luxury products, the basis of the distinction between bread alone and all that comes from God's mouth- is the focus of Rambam's intro to the Ikrim in Chelek:
שמא תאמר הריני לומד תורה בשביל שאהיה עשיר, בשביל שאקרא רב, בשביל שאקבל שכר לעולם הבא, תלמוד לומר "לאהבה את ה' אלקיך" - כל שאתם עושים לא תעשו אלא מאהבה
וזו היא מעלת אברהם אבינו עליו השלום (סוטה לא.) שהוא היה עובד מאהבה, ולעומת הדרך הזה ראוי להיות ההתעוררות