הַגֵר אֲשֶר בְקִרְ בְךָ יַעֲלֶה עָלֶיךָ מַעְלָה מָעְלָה וְאַתָה תֵרֵד מַטָה מָטָה: הוּא יַלְוְךָ וְאַתָה לֹא תַלְוֶנוּ הוּא יִהְיֶה לְרֹאש וְאַתָה תִהְיֶה לְזָנָב:
Devarim 28:43-44: The stranger that is among you higher and higher while you descent lower and lower. He will lend to you, but you will not lend to him; he will be at the head, while you will be at the tail.
Degel Machane Efraim
The Pasuk refers to the neshama. The word “in your midst” is extra. The meaning is that when one does not act properly, the neshama becomes a stranger inside oneself, and the result is that one becomes removed from the source.
Baal haTurim
מטה מטה Gematria גיהנם
Meam Loez
Identifies the verse as referring to Herod, the “alien” King who was descended from a family forcibly converted to Judaism. Even though not eligible to be a King, he obtained the office by political maneuvering and collaboration with the Romans. Since he obtained the office in violation of the Torah, he is subject to the curse of being the “master” (head) and then becoming the “vassal” (tail).
Pnei Menachem
The removal of the orlahs (obstructions) of the heart, body, mouth and ears corresponds to the removal of the "ger asher b'kirbacha", getting rid of external goyish appearances.
Chasam Sofer
Increasing in riches incrementally (step by step) rather than all at once is a good thing since one will not become haughty or generate jealousy from others. However, reduction in one’s finances incrementally is not a good thing; the loss at each stage reinforces the sense of loss, plus others do not emphasize since they do not realize the losses being suffered.
Alshich Hakodosh
The curse in our verse is portraying the worst scenario. The foreign nations among you will become wealthy slowly and not be subject to jealousy or the evil eye. You will become poor and downtrodden bit by bit, thus not eliciting mercy.
Rabbi Dr. Ezriel Hildesheimer
The basic nature of a physical object is to be subject to gravity. Even if a force is used which propels it upwards, this is only a bit by bit change. For example, a stone is thrown upwards. Even though for a while it will fly upwards, it will shortly slow down and come crashing to the earth quickly, subject to the laws of gravity.
The bnei Yisroel are a spiritual people, rooted in the upper spheres. When they behave properly they are "rok l'maloh," totally above, as is their nature. When they act in an earthy manner and sin, against their nature they are drawn downwards, bit by bit, "matoh motoh." On the other hand, the pagan nations living among the bnei Yisroel had a very sinful earthy nature. Even when the opportunity arises for them to be elevated above the bnei Yisroel, it is like a rock being propelled upwards, which only ascends bit by bit against the force of gravity. Hence their ascent is expressed as "maloh moloh."
Eiruvim 9a
Abaye and Rava disagreed about the area beneath the lechi if considered a private domain or public. In response to Rava's explanation, the Gemara responds "Yatziva be-Ar'a, v'Giyora bishmei shemaya!?" (literally - a permanent resident is down on the ground, while a stranger is raised up to the highest heavens?). (an expression noting the absurdity of the logic)!? [The reverse surely should be expected. If an opening to a karmelis, which is only a Rabbinically forbidden domain, requires a lechi; how much more so one that opens into a public domain, which is Biblically forbidden!]
This explains our verse as the idea that we are shocked and surprised to find a situation that is the opposite of what we expect.
