וַיָּ֖קָם וַיֹּ֣אכַל וַיִּשְׁתֶּ֑ה וַיֵּ֜לֶךְ בְּכֹ֣חַ ׀ הָאֲכִילָ֣ה הַהִ֗יא אַרְבָּעִ֥ים יוֹם֙ וְאַרְבָּעִ֣ים לַ֔יְלָה עַ֛ד הַ֥ר הָאֱלֹהִ֖ים חֹרֵֽב׃
Maka bangunlah ia, lalu makan dan minum. Kemudian ia berjalan dengan kekuatan makanan itu empat puluh hari empat puluh malam lamanya sampai ke gunung Allah, yaitu Horeb.
Ibn Ezra
And ha-nechilot (הַנְּחִילוֹת): [This is likely] the beginning [words or tune name] of a liturgical poem/song (piyyut). Perhaps it is derived from the root [N-Ch-L, נ-ח-ל, meaning 'to inherit'], as in [a phrase like (Numbers 34:17)] "they shall divide the inheritance (yinchalu) for you." [The noun formation Nechilot is formed] in the manner of [a segolate noun like (I Kings 19:8)] "ha-achilah ha-hi" (האכילה ההיא - that eating).
Ibn Ezra
פלילה Judgment. The form of the word is like that of אכילה eating (1 Kings 21:32); comp. פלילים judges (Deut. 32:21).
Rabbeinu Bahya
If you will count the number of verses the Torah devoted to the list of blessings and the list of curses respectively, you will find that the Torah used more verses to describe the curses. This phenomenon is repeated in the Book of Deuteronomy where Moses composed both the blessings and the curses (with the approval of G’d). The psychology behind this phenomenon is to warn people of how much harm they will do to themselves if they do not follow the instructions and advice of the Torah to observe the commandments.
We find a similar phenomenon already at the revelation at Mount Sinai when the attribute of Justice appeared as the awe-inspiring manifestation of thunder-lightning-smoke and trembling of the ground, whereas the attribute of Mercy was wrapped inside of this, not drawing attention to itself. This is in line with the statement of the sons of Korach in Psalms 45,14 that כל כבודה בת מלך פנימה, “that all the honour and glory of the King’s daughter is within,” i.e. that the attribute of כבוד is found not in the fancy garments described in that very verse but beyond it, inside it, where it is not visually imposing. [Elijah’s experience at Mount Chorev in Kings I 19,8 where after the powerful manifestations of other attributes, G’d, i.e. Hashem, finally appears to him as a mere whisper, was of the same kind. Ed.]
We find a similar phenomenon already at the revelation at Mount Sinai when the attribute of Justice appeared as the awe-inspiring manifestation of thunder-lightning-smoke and trembling of the ground, whereas the attribute of Mercy was wrapped inside of this, not drawing attention to itself. This is in line with the statement of the sons of Korach in Psalms 45,14 that כל כבודה בת מלך פנימה, “that all the honour and glory of the King’s daughter is within,” i.e. that the attribute of כבוד is found not in the fancy garments described in that very verse but beyond it, inside it, where it is not visually imposing. [Elijah’s experience at Mount Chorev in Kings I 19,8 where after the powerful manifestations of other attributes, G’d, i.e. Hashem, finally appears to him as a mere whisper, was of the same kind. Ed.]