What are the implications of "Re'ei Nasati Lefanecha Hayom es ha'Chayim ... "?
Ramban: The Pasuk is coming to inform them that the two paths 1 lie before them, and that they have total freewill and choice to decide which path to take, and that no power on earth (or in the heaven) can interfere with it.
Why did Hashem insert the (otherwise superfluous) word "Re'ei Nasati Lefanecha Hayom ... "
Rashi (in Eichah, 3:38): 'From the day that Hakadosh-Barach-Hu said "Re'ei Nasati Lefanecha Hayom es ha'Chayim ve'es ha'Tov... ", good and bad did not emerge from Hashem's Mouth, but bad comes automatically upon on who does evil and good upon one who does good'.
Seeing as man lives in this world, surrounded by temptations, and not n heaven surrounded by angels, how can this be called free-will and choice (See Oznayim la'Torah)?
Oznayim la'Torah: The Torah, which was given to us to counter the Yeitzer ha'Ra 1 and his cohorts, gives us the power to overcome him, thereby maintaining the balance. 2
Tefilah brings on Hashem's Assistance to overcome Him, as Chazal have said - in connection with the Yeitzer h'Ra - "Ilmalei Ezraso Lo Yuchal lo!"
What are the connotations of "es ha'Chayim ve'es ha'Tov, ve'es ha'Maves ve'es ha'Ra"?
Rashi: In each case, the former is dependent upon the latter - 'If you do good, you will have life, and if you do bad, you will have death!'
Seforno: "Chayim" represents eternal life, and "Tov" the pleasantries in this (temporary) world. "Ma'ves" represents permanent death (in the world to come), and "Ra", suffering in this world. 1
Targum Yonasan: In each case, the latter is dependent upon the former - 'If you will follow the path of life (Torah and Mitzvos), you will receive reward, and if you follow the path of death, you will receive punishment!'
In both cases, we must choose between the two, as the Pasuk goes on to explain.
