Kommentar zu Dewarim 27:24

מכה רעהו בסתר [CURSED BE] HE THAT SMITETH HIS FELLOW SECRETLY — It is of slander that it here speaks (slander may be termed “smiting in secret”) (Pirkei DeRabbi Eliezer 53). — I have seen in the Work of R. Moses the Preacher; There are here eleven verses beginning with the words “cursed be” corresponding to eleven tribes. In allusion to Simeon, however, he (Moses) did not write down a formula beginning with “cursed be”, because he had no intention to bless him before his death when he blessed the other tribes (the tribe of Simeon is the only one not mentioned in chapter XXXIII. which contains the blessings that Moses bestowed on the tribes), therefore he did not want to curse him either.

This refers to slander, etc. Otherwise, why is it written “in secret”? If one would hit someone in public would it be permitted?! Is it not written, “He may not add; lest he additionally [flog him over these],” in parshas Ki Seitzei (above 25:3)?

On this verse Rashi comments that there are eleven sins which have been introduced here with the word: “cursed be.” They correspond to eleven tribes. No such “curse” is written concerning the tribe of Shimon, as Moses did not have in mind to give this tribe a blessing, Zimri, its leader, having announced publicly that Moses had violated this law by marrying a Midianite woman, thus making him and the whole tribe guilty of “badmouthing” Moses. Thecourt had ample evidence of convicting him of that sin. According to Rashi’s commentary, the last of the list, referring to people who do not uphold Torah law, would refer to people guilty of lashon hara, i.e. badmouthing others. There is no one who is not guilty of this at one time or another. There are scholars who claim that there are twelve sins to which the introductory word: “cursed be” applies, so that Moses did not make an exception concerning the tribe of Shimon. The word: “cursed be,” therefore had to be used only eleven times.