Why does the Gemara condemn raising a hand so harshly if no physical damage occurred?

Alei Shor (Vol. 1 p. 152): Raising a hand marks the critical boundary where internal emotion crosses into physical action. Even though he did not actually strike the person, the mere physical movement proves the Yetzer haRa (evil inclination) has already hijacked the body. He is branded a Rasha (wicked person) because his physical faculties are now controlled by impulse rather than reason.

Imrei Kohen (Rav Meir Warszawiak Hy"d of Monkitov): Reish Lakish's condemnation applies when a person's refraining from hitting did not stem from a righteous decision. In the case of the Pasuk, the individual was a Rasha (wicked person) who would routinely carry out his evil thoughts. He only refrained on this specific occasion because of Moshe's rebuke and his fear of Moshe. However, if a person voluntarily backs down out of their own self-restraint and does not ultimately strike someone, they do not fit into this severe category and are not labeled a Rasha.

Is Rav Huna's punishment to be taken literally?

Yad Ramah: Yes, he literally had the man's hand cut off.

Rabbeinu Chananel: He gave him a monetary punishment.

Why is the punishment of burial suitable for the crime of raising a hand against his fellow?

Ben Yehoyada: The head is the highest spiritual level (the seat of the intellect and Neshama), while the hands are a lower level meant for action. By raising a hand over a head to strike, a person reverses the order, making the lower elements superior to the higher. His measure-for-measure remedy is burial, as man normally stands on top the dust, but in burial, the dust, the lowest element, is placed permanently on top of him.

What is behind the Gemara's statement that the land was given to 'Baalei Zero'os' - 'men of force'?

Rashi: Land ownership is only suitable for tough people, as it can involve warding away animals who will damage it and standing up against thieves who try to steal from it or make fraudulent claims about its ownership.

Maharsha: It refers to people who are physically strong, as cultivating land involves much difficult manual labor.

Ben Yehoyada: The earth is spiritually built from Gevurah (strength/might), a Divine trait also called "the arm." This is why Kayin, according to Bereishis Rabbah 22:7, whose soul came from Gevurah, took the land as his share of the world, while Hevel took the movable items. Therefore, "men of force" does not just mean tough people. It refers to people who come from the spiritual root of Kayin, which makes them naturally driven to own and control the physical earth.

Why did Ravina mention Monday rather than Sunday? (Maharsha)

Rashi: By mentioning Monday, it is clear that the prohibition to rest is not specifically when the gentile is doing it as a religious Sabbath, such as on Saturday or Sunday. The prohibition is to refrain from work on any day of the week.

Chasam Sofer (Bereishis 1:31 - quoting the Hafla'ah): It would have been less novel to apply it to Sunday, since on Sunday, elsewhere in the world it is still Shabbos (due to the different time zones) and it would be more obvious that the non-Jew would be liable. Monday is the first day of the week when it is no longer Shabbos anywhere in the world.

HaBoneh on Ein Yaakov to Avoda Zara 40b: The gentiles have a role as "watchmen" to keep the world in working order and maintain continuous productivity. While Sunday was already a religious day of rest for others, Monday was a completely standard workday. By mentioning Monday, Ravina teaches that a gentile is liable for halting productivity on an ordinary day of labor, even without any religious motive.