Commento su Deuteronomio 29:19

יעשן אף ה׳ THE ANGER OF THE LORD SHALL SMOKE [AGAINST THAT MAN] — Through anger the body becomes heated and smoke, as it were, issues from the nostrils. And thus does it state, (Psalms 18:9) “Smoke rose up in his nostril”. Although this idea is not really applicable to God, Scripture makes the human ear hear the matter (i.e. it tells it to him) in the manner that it is accustomed and able to understand according to the ordinary course of the world (i.e. when speaking of God it uses language that properly is applicable only to human beings because this the only language we have at our command).

THE ANGER OF THE ETERNAL AND HIS JEALOUSY SHALL BE KINDLED AGAINST THAT MAN — this refers to the curse against the individual sinner, man or woman.

לא יאבה ה' סלוח לו, when he will violate the covenant which he accepted as a sacred oath with his lips, although he had mentally had his reservations at the very time when he confirmed the covenant with his mouth.

כי אז יעשן, G’d is not willing to forgive such a person, but considering his attitude, His anger will “smoke.”

יעשן אף ה', “Hashem’s anger will smoke, etc.” Ibn Ezra interprets this metaphor as meaning that G’d’s anger will become so hot that smoke will be observed.

Adherence to the vengeance mode, etc. Rashi is explaining how the word קנאה connotes revenge. See above at the beginning of parshas Pinchas (Bamidbar 25:11) where this is well explained.

V. 19. לא יאבה וגו׳ Gott wird sein Verlangen nicht bewilligen, seiner Erwartung nicht entsprechen (siehe Bereschit 24, 5). אלה .כל האלה heißt durchaus in erster Bedeutung nicht Fluch, sondern Eid. והיית נקי מאלתי (Bereschit 24, 41). תהי נא אלה בינותינו (daselbst 26, 28). ושמעה קול אלה (Wajikra 5, 1). Es ist, wie ja auch in השבע liegt (siehe zu Schmot 20, 7) das Sichunterstellen unter Gott, für den Fall, dass das im Eide gesprochene Wort nicht wahr ist oder nicht wahr gemacht wird. Daher ja auch נשא שם und אלה geradezu die Wurzel des Gottesbegriffs. Da jedoch die im Eide aufgerufene Gottesmacht zunächst in dem den Eidbruch strafenden Verderben des Eidbrüchigen sich zu zeigen hat, so bezeichnet אלה auch besonders diese Verderben bringende Seite des Eides, den Fluch, den der Meineidige auf sich herabzieht. So Bamidbar 5, 21 bei der סוטה, wo אלה neben שבועה genannt ist.

וקנאתו — This is a term denoting wrath, emportment in old French; it means: retaining one’s hold on the 'garment of vengeance', and not forgoing one’s right to punish.

באיש ההוא, “against that man;” the word איש does not literally mean “man,” but “person;” the Torah tells us that G’d will deliberately single out that sinner for His personal attention, regardless of whether he is male or female.

AND THE ETERNAL SHALL BLOT OUT HIS NAME — this is the curse against a whole family [if they all be sinners] for there is a common name to the head of their father’s house [and that name will be erased].

ומחה ה' את שמו, “and Hashem will erase his name, etc.” This is a reference to the sinner’s family, seeing that all family members bear the same name.