Which B'rachos and K'lalos is the Torah referring to?
What is the message inherent in "Re'ei Anochi ... "?
Seforno: The Torah is instructing us not to behave moderately, as most people do, bearing in mind that everything one does results either in a B'rachah or in a K'lalah. There is no middle path (in Mitzvos) - because B'rachah implies success that exceeds one's basic needs, and K'lalah, a lack of success to attain even one's basic needs. 1
Da'as Zekenim #1 and Rosh #2: The Toraht is instructing us to 'Choose the One who said "Anochi Hashem Elokecha".
Da'as Zekenim #2 and Rosh #2: Moshe is telling the people to see hoe he chose good, and how he is theefore different - in that his face radiates!
Kol Eliyahu and Divrei Eliyahu: If you will ask, 'How can we overcome the Yeitzer ha'Ra, which forces us to sin?', the answer is "Re'ei Anochi"
What are the implications of "Anochi Nosein Lifneichem"?
Kol Eliyahu and Divrei Eliyahu: It implies that, in the event that you will say that the path I am placing before you to take is not a good path
Why does the Torah write "Re'ei" (singular), and continue "Lifneichem" (plural)?
Ba'al ha'Turim #1: Because the Torah is instructing each individual to take note of the choice that Hashem is placing before Yisrael as a whole.
Ba'al ha'Turim #2 (citing Yesh Omrim): Moshe is instructing Yehoshua to issue Yisrael the blessings and the curses after they cross the Yarden.
Ba'al ha'Turim #3: Because all the B'rachos and K'lalos in Seifer Devarim 1 are said in the singular. 2
Ba'al ha'Turim #4 (citing Eruvin, 54b): This hints at the order in which Moshe taught Torah to the people, first to Aharon, then to his sons and finally, to the masses.
Kol Eliyahu and Divrei Eliyahu: In case you will say [that you are willing to choose good] when there are Tzadikim in the world, but what if you will be the only one to choose the good path, the Torah writes "Re'ei" (singular)
What are the implications of the word "ha'Yom"?
Da'as Zekenim and Rosh: It implies that in this world there is B'rachah and K'lalah, but in the world to come, there is only B'rachah 1 (because in the days of Mashi'ach, Hashem will remove the Yeitzer ha'Ra from the world - Hadar Zekenim) 2 .
Kol Eliyahu and Divrei Eliyahu: If we will say that if we will now choose the good path, what will be with the sins that you commited previously, the Torah adds "Hayom", to teach us that a Bal Teshuvah is like a newborn baby, provided that he continues to go on the good path afterwards.
Rosh: In the world to come, everyone who sees you will bless you, as the Navi writes in Yeshayah 61:9 "Kol Ro'eihem Yakirum ki heim Zera Berach Hashem".
As the Navi writes in Yechezkel 11:19 "Vahasirosi Leiv ha'Even mi'Besaram" and in Yeshayah 11:9 "kI Mal'ah ha'Aretz De'ah es Hashem".
Why does the Torah write "asher Ani Nosen ... " (present), and not 'Nasati' (past)?
Kol Eliyahu and Divrei Eliyahu: Had the Torah written a"Nasati", we would have thought that Bechirah only applies at the beginning, but once a person has chose the wrong path, he cannot retract. Therefore the Torah writes "Nosen" (present) to teach us that a person can choose good until the day he dies.