ציטירנדיקער פּירוש אויף דברים 21:23

“And those who curse you I will curse.” The text should have said “and those who curse you I will curse” [using the same Hebrew root] or “and those who damn you I will damn.” This variation is also difficult to understand in the verse for those who honor Me I will honor, and those who scorn Me will be made light of (First Samuel 2:30), as it should have said “and those who scorn Me will be scorned.” It appears that these three expressions — scorn [bizayon], curse [klalah], and damn [arur] — each is more severe than the other, in ascending order. Scorn is the lightest of all, being passive — the scorner simply doesn’t show respect to the scorned one, as it is written for he has scorned the word of God (Numbers 15:31). Our Sages explained this refers to one who leaves a Torah scroll and walks away. The term “curse” [klalah] can also mean scorn, as Rashi explained on the verse for a curse of God is hanging (Deuteronomy 21:23), but it can also mean an actual potent curse, close to the meaning of “damn” [arur]. However, regarding “arur,” our Sages said it includes excommunication, ban, and curse — all these meanings are contained within it. It is known that everything depends on who is doing the shaming and who is being shamed. For if a lowly, worthless person scorns or curses an elder of high standing, it is not sufficient for that person to merely receive scorn or curse in return, as the damage is not equivalent to the distress — the lowly person doesn’t care about being shamed and treats it as a joke. Therefore, regarding God, it couldn’t say “those who scorn Me will be scorned,” as this wouldn’t be equivalent to the damage done to the King, Lord of Hosts, when a person who is already holding onto contempt and is thoroughly despised scorns the words of the supreme and exalted King God. Therefore, God will add curse and shame upon his honor and curse him severely according to the measure of the one who scorns. Similarly with Abraham, who was the father of many nations and all those in his generation were as nothing compared to him, therefore it is not sufficient for those who curse him to receive a mere curse in return. Rather, those who curse you I will damn — I will add damnation to them according to their measure. However, regarding those who bless and honor, the measure is equal — to bless those who bless and honor those who honor.

לה', “for G’d;” i.e. for the glorification of His name.
נגד השמש, “facing the sun;” this means “in public.” Just as they had desecrated G’d’s name in public, it now had to be sanctified in public.
It is also possible to understand the words נגד השמש to mean that since the Israelites had sinned at Baal-peor against Yaakov who had also been known as “sun,” (compare the Midrash: Bereshit Rabbah 84,10 that Yaakov said: “who told this one that my name was שמש”), the Torah now had to write the words נגד השמש as if to say that their punishment also had to correspond to the manner in which they sinned.
Another reason for these words may be connected to the commandment that a person who was executed by hanging must be lowered to the ground by evening and buried (Deut. 21,23). G’d meant that as long as the sun is in the sky the guilty have to remain visible, on the gallows; once the sun has set they may be buried, seeing the Torah wrote: “you must not allow his carcass to remain hanging overnight.”

How is he hanged? The post is sunk into the ground with a [cross-] piece branching off [at the top] and he brings his hands together one over the other and hangs him up [thereby]. R. Jose said: the post is leaned against the wall, and he hangs him up the way butchers do. He is immediately let down. If he is left [hanging] over night, a negative command is thereby transgressed, for it says, “You shall not let his corpse remain all night upon the tree, but you must bury him the same day because a hanged body is a curse against god” (Deut. 21:23). As if to say why was he hanged? because he cursed the name [of god]; and so the name of Heaven [God] is profaned. Rabbi Yose and the Sages dispute how a person is to be hung. Note that the hanging described by the mishnah is not done by the person’s neck but rather by their hands. This is, of course, closer to what we would call crucifixion. However, according to the Rabbis hanging is not a form of the death penalty but is to be performed after the execution has been carried out. The body must be let down immediately. Indeed according to other sources, one hand puts the body up and another lets it down. The disgrace done to the body is indeed only momentary. The verse in Deuteronomy states that a hanged body is a disgrace to God. Our mishnah understands that the verse comes to teach that people who see the body hanging will realize that it was because he cursed God, either by explicitly doing so or by worshipping idols, as we learned in section two.

All of them are buried with him – as it is written (Devarim 21:23): “His body shall not remain overnight upon the tree, but you shall surely bury him” — this includes even the tree itself. And we also say in (Sanhedrin 46b) chapter Nigmar HaDin: The tree, I might have thought whether it was cut or still attached — therefore Scripture says: “You shall surely bury him” — only something that lacks burial, not something that requires both uprooting and burial. this excludes something that requires both burial and uprooting. Thus, the tree itself is considered assur b’hana’ah and is buried with him as-is, and we are not concerned that someone might come to wrongdoing.

Until the rains fell on them. During the rainy season in Tishri. Their bones were not removed for burial. But is it not written, "His body should not remain [hanging] overnight"¹⁸Devorim 21:22. Why did Dovid let this happen?? However they reasoned that it is better that one of the letters of the Torah be uprooted in order that God's Name be publicly sanctified. Passersby would ask "Why have these people come to this fate?" They were told [in response], "They are royal sons." "What did they do [wrong]?" "They assaulted downtrodden foreigners." [The passersby] would say, "There is no people better to associate with then this people."¹⁹Yevomos 79a.

Woe is Me from My head: Rabbi Meir said it in Tractate Sanhedrin (46a) in expounding, "for an insult (kilelat) to God is a hanging-person" (Deuteronomy 21:23): Kal leit - I am not light. And it is a euphemism. He ascribed the thing to the Above. "Woe is Me from My arm" - I am heavy from My arm, since I created this one that died in his iniquity.