גַּ֤ם כָּל־חֳלִי֙ וְכָל־מַכָּ֔ה אֲשֶׁר֙ לֹ֣א כָת֔וּב בְּסֵ֖פֶר הַתּוֹרָ֣ה הַזֹּ֑את יַעְלֵ֤ם יְהוָה֙ עָלֶ֔יךָ עַ֖ד הִשָּׁמְדָֽךְ׃
Bien d’autres maladies encore, bien d’autres plaies non consignées dans le livre de cette doctrine, le Seigneur les fera surgir contre toi, jusqu’à ce que tu sois exterminé.
Kli Yakar
And that which it calls Torat Kohanim [Leviticus] simply a “book,” and the curses in the portion of Ki Tavo called the book of the Torah, [can be explained as follows]: because all five books together are called “Torah,” while each book individually is called a “book.” Therefore, the book of Torat Kohanim is called a “book” because it does not encompass the entire Torah, but is just one book from the number of five books. However, this fifth book [Deuteronomy] is called “Torah” because it encompasses the entire Torah, and that is why it is called “Mishneh Torah” [Repetition of the Torah], as it is written Moses began to explain this Torah (Deuteronomy 1:5).
And this is what it means regarding the separation: And God will separate him for evil, etc., according to all the curses of the covenant written in this book of the Torah. For all of these [curses] were stated in the singular form, indicating this separation, to negate his notion of “adding the watered to the thirsty” — that he should not say “I dwell among my people.”
For this reason, the first [curses] are called “curse” [aleh] and the latter ones “curses” [alot], because the latter ones are doubled from the first ones. For in place of each single curse found there [in Leviticus], here [in Deuteronomy] there are two, for the reason we explained in the portion of Ki Tavo (28:15), either corresponding to the 49 gates of understanding, or corresponding to the Torah which is interpreted in 49 ways — corresponding to each one, one blow [in Leviticus], and here two [in Deuteronomy] because of the mutual responsibility.
And that which it says, and all the curse will rest upon him — specifically that curse from Torat Kohanim — is because here it speaks about the sin of idolatry, and likewise the curse in Torat Kohanim also speaks about the sin of idolatry, as it is said And I will destroy your high places and cut down your sun-pillars, etc. (Leviticus 26:30). But those curses in the plains of Moab do not mention the sin of idolatry. Therefore, regarding the first curse it says and it will rest upon him, for it alone will rest with him. However, regarding the separation alone — that God will separate Him for evil from all the tribes of Israel — it says according to all the curses of the covenant, etc., because these curses were stated in the singular form.
And that which is said afterward, and they will see the afflictions of the land, etc., which implies that it is speaking about the punishment of many — this refers to what was said above: or family or tribe, for this speaks about many sinners, and then they will see the affliction of the land, as will be explained shortly.
And this is what it means regarding the separation: And God will separate him for evil, etc., according to all the curses of the covenant written in this book of the Torah. For all of these [curses] were stated in the singular form, indicating this separation, to negate his notion of “adding the watered to the thirsty” — that he should not say “I dwell among my people.”
For this reason, the first [curses] are called “curse” [aleh] and the latter ones “curses” [alot], because the latter ones are doubled from the first ones. For in place of each single curse found there [in Leviticus], here [in Deuteronomy] there are two, for the reason we explained in the portion of Ki Tavo (28:15), either corresponding to the 49 gates of understanding, or corresponding to the Torah which is interpreted in 49 ways — corresponding to each one, one blow [in Leviticus], and here two [in Deuteronomy] because of the mutual responsibility.
And that which it says, and all the curse will rest upon him — specifically that curse from Torat Kohanim — is because here it speaks about the sin of idolatry, and likewise the curse in Torat Kohanim also speaks about the sin of idolatry, as it is said And I will destroy your high places and cut down your sun-pillars, etc. (Leviticus 26:30). But those curses in the plains of Moab do not mention the sin of idolatry. Therefore, regarding the first curse it says and it will rest upon him, for it alone will rest with him. However, regarding the separation alone — that God will separate Him for evil from all the tribes of Israel — it says according to all the curses of the covenant, etc., because these curses were stated in the singular form.
And that which is said afterward, and they will see the afflictions of the land, etc., which implies that it is speaking about the punishment of many — this refers to what was said above: or family or tribe, for this speaks about many sinners, and then they will see the affliction of the land, as will be explained shortly.
Rashi
הכתובה בספר התורה הזה — Above, however, (Deuteronomy 28:61) it says: And every sickness and every plague … [which is not written] הזאת) בספר התורה הזאת the feminine form, whilst here we have הזה, the masculine)?! But the explanation is: הזאת, the feminine form, refers to the feminine word התורה, whilst הזה, the masculine form, refers to the masculine word הספר in our text. Through the division into clauses by means of the tonic accents (which serve also as marks of interpunctuation) they (the two phrases) are shown to be two different expressions: in the chapter containing the curses (ch. Deuteronomy 28:61) the Tipcha (a disjunctive accent) is placed beneath the word בספר, and the words התורה הזאת are connected one with the other, therefore it says הזאת, the feminine form, (since it has to be connected with a feminine noun), whilst here the Tipcha is placed beneath the word התורה, and consequently the words ספר התורה are connected one with the other (i.e. they form one phrase), — therefore it is a masculine word that is applicable after it, because the term (the pronoun) refers to הספר (which is masculine).