What is "es Divrei ha'Alah ha'Zos" referring to?
Rashi (in Sotah, 17a): It is referring to the K'lalah (or K'lalos) of "Yakchah Hashem" - in Devarim 28:22, 27 & 28.
Oznayim la'Torah (citing a Midrash): It is referring to the death of Talmidei Chachamim. 1
Onayim la'Torah: Since the Torah did not add "ha'Kesuvah ba'Seifer ha'Zej" - as it did in Pasuk 19
What are the connotations of "Vehisbarech bi'Levavo'?
Rashi and Ramban: 'He will think to himself blessings of peace - because all the curses mentioned in Ki Savo will not happen to him.
Seforno: 'He will accept the curses with his mouth but reassures himself in his heart that he does not really accept them.
Oznayim la'Torah. Refer to 29:18:0.1:2. He is happy to hear of this curse, since then there will be nobody to rebuke him, and his conscience will remain clear. 1
And it is due to his lack of Kavod of Talmidei -Chachmim that Hashem will not forgive him. See Onayhim la'Torah DH 'Veravtzah bo Kol ha'Alah'.
What are the connotations of "Shalom Yih'yeh li ... ki bi'Sherirus Libi Eilech"?
Rashi: It means Everything will be fine, because 'whatever I see fit to do, I will do!'
Ramban #1: It means 'Everything will be fine, when I do whatever suits me!' 1
Ramban #2, Rosh: It means 'Everything will be fine, because I (do not accept the Shevu'ah, and) I will do whatever I please as long as I live!'
Ramban: The word "Sherirus' literally means the desire that overpowers the heart - Hence Chazal use the term ' Sharir v'Kayam'. See also Iyov, 40:16.
What is the meaning of "Lema'an S'fos ha'Ravah es ha'Tzeme'ah"?
Rashi (citing Targum Onkelos): It means 'Because Hashem will now add (or combine - Rashi in 32:23) the sins that he performed be'Shogeg, 1 which until now, He (Hashem) overlooked, on to the sins that he now perpetrates be'Meizid'. 2
Ramban #1: 'This will cause him 3 to add sins be'Shogeg 4 (which he would not have dreamt of transgressing) on to the sins that he performs be'Meizid. 5
Ramban #2: With reference to "Shoresh Poreh Rosh ve'La'anah", he says "Shalom Yih'yeh li", and it causes him to add sins that did not flourish until now to those that already flourished. 6
Da'as Zekenim, Hadar Zekenim and Rosh #1: He will want to add sins on which he was satiated (for which he had no Yeitzer ha'Ra - such as wearing Sha'atnez), to those for which he was thirsty - (for which he had a Yeitzer ha'Ra - such as theft and Arayos).
Rosh #2: "Ha'Ravah" is the Nefesh that lusts;"Ha'Tzeme'ah", the intellectual Nefesh. He imagines that he may satisfy his desires, even with things that are Asur.
Rosh #3: "Ha'Ravah" is the intellectual Nefesh - hinting at the Tzadikim and "Ha'Tzeme'ah", the Nefesh that lusts -hinting at the Resha'im, He constantly thirsts for the pleasures of this world, and is never satiated, whereas the intellectual Nefesh is always satisfied with what it receives from this world. 7
Rosh #4 (citing the Ramban): S'fos means finishing off. The Rasha thinks that the Tzadik and Rasha will have the same end - becAuse he does not believe in reward and punishment.
Sanhedrin, 76b: The Pasuk is referring to a. Someone who marries off his daughter (who is thirsty for life - Torah Temimah) to an old man (who is satiated with life - Ibid.); b. conversely, to someone who finds a wife for his son who is a Katan and c. Someone who returns a lost article to a Nochri. 8
Rashi: "Ha'Ravah" refers to sins be'Shogeg - like a person who drinks unintentionally when he is satiated; and "ha'Tzeme'ah", to sins be'Meizid - like a person who drinks with relish when he is thirsty.
This is particularly relevant to a Ger, who, until now, was akin to a Shogeg, since no-one ever taught that Avodah Zarah is forbidden to Nochrim. See Oznayim la'Torah, DH 'Shalom Yih'yeh li'.
As in Devarim 4:40 and in Yechezkel, 21:20, 6:6. See Ramban, DH 've'Ein Lema'an'.
Refer to 29:18:3:1*.
Ramban: Such as a man who has a desire for beautiful women, and regularly sins with them, will ultimatelycome to desire men and animals ('Aveirah Goreres Aveirah'). It is like the Gemara in Sukah, 52b "Masbi'o Ra'av, Mar'ivo Save'a' (See Ramban, DH 'Lema'an S'fos'.
Ramban: And the Pasuk is coming to teach us that if he accepts the oath and rejects it in his heart, it will cause him to sin more that he did before.
Rosh: As the Pasuk writes in Mishlei 13:25 "Tzadik Ochel le'Sova Nafsho u'Veten Resha'im Techsar" - the Rasha thinks that there are many Tzadikim corresponding to him, and tht he will be saved in their merit.
Refer to Torah Temimah, 33:2, citing Bava Kama, 38a and note 3, from DH 'Ki Zeh Lashon ha'Gemara'.
