Y todo Israel, y sus ancianos, oficiales, y jueces, estaban de la una y de la otra parte junto al arca, delante de los sacerdotes Levitas que llevan el arca del pacto de SEÑOR; así extranjeros como naturales, la mitad de ellos estaba hacia el monte de Gerizim, y la otra mitad hacia el monte de Ebal; de la manera que Moisés, siervo de SEÑOR, lo había mandado antes, para que bendijesen primeramente al pueblo de Israel.
Sefer Yesodei HaTorah
The retribution mentioned in the Torah is collective and individual — to the people in general and to each Israelite in particular. To the people in general — for open transgressions; and to each individual — for those committed in secret. For the will of the Giver of the Torah was to make all of Israel responsible for one another, this being a potent means of impeding the spread of subversion and corruption in the people. For, G-dly retribution being to the people collectively, it follows that if one sees his neighbor corrupting his ways, he will not say "What business is it of mine?", but he will reprove him. And if he continues sinning, he will testify against him in beth-din, which will punish him. "And all the people will hear and fear." Therefore, the blessings and curses (in the Torah) are to the nation in general. And it is only concerning those sins which are normally committed in secret and concerning the non-performance (in secret) of positive commandments (as per Rashbam, Ibn Ezra, and Ra'avan [Even Ha'ezer 45]) that it was said "Cursed is the man." And the L-rd desired that when they come to the land, the Levites proclaim to all the people the blessings and the curses, ("And it shall be if you will hear" — Devarim 28:1; "And it shall be if you will not hear" — Ibid. 15), in order to impress upon them that they are all responsible for one another. For reward and punishment are for the people collectively. But before the blessings and the curses (vis-à-vis the people collectively), the L-rd desired that the Levites proclaim "Cursed is the man who sins in secret" (viz. Devarim 27:15). And this, for two reasons: The first, that the sinner in secret not say in his heart: "Since the majority of the people are upright, if I sin what of it? Shall one man sin and He be wroth with the entire congregation?" And second, that the people not despair and say: "We are lost; all of us are lost. For perhaps one or many will sin in secret and His wrath will be against the entire nation." But they will know and remember that (Devarim 29:28) "the hidden things are for the L-rd our G-d to punish" and "the revealed ones for us and our children" to punish the sinners. So that the proclamation of "Cursed is the man who sins in secret" is a blessing for the people in general, that it will not be punished for the secret sins (of the others). And this is the intent in Joshua 8:33-34 "… as Moses the servant of Israel had commanded to bless the people first. And after that he read all the words of the Torah, the blessing and the curse." (Thus there appears to me the depth of the plain meaning of these verses.)