Rujukan Talmud untuk Ulangan 28:15: Jerusalem Talmud Sotah & Jerusalem Talmud Peah

One could think that those on Mount Gerizim did recite the blessings and those on Mount Ebal did recite the curses, the verse⁹¹There is no such verse; both in Deut. 30:1 and Jos. 8:34 the singular is used. The plural is used for “blessings” in Deut. 28:2, for “curses” in Deut. 28:15. says “the blessings and the curses”; both were saying blessings and curses. One could think that after they had recited the blessings they were reciting the curses, the verse⁹²Deut. 11:26, Jos. 8:34. From here on, a similar argument is in Sifry Deut. 55; that text is reproduced in the Babli, 37b. says “the blessing and the curse”, one blessing and one curse. One could think that those on Mount Gerizim did answer “Amen” after the blessings and those on Mount Ebal did answer “Amen” after the curses, the verse⁹³Deut. 27:15. says “the entire people will answer and say “Amen”; these and those did answer “Amen” after the blessings and after the curses. How is that? When they were reciting the blessings they were turning their faces towards Mount Gerizim; when they were reciting the curses they were turning their faces towards Mount Ebal.

Rebbi Judah ben Pazi says: “I wrote down for him most of My teaching,” these are the admonitions¹⁰²Lev. 26:14–46, Deut. 28:15–69.. Nevertheless, is it not that (Hos. 8:12) “they were considered foreign”.

HALAKHAH: ¹⁵⁸In the ms. and editio princeps: Halakhah 5.: “He does not write on a wooden plank,” etc. Rebbi Eleazar in the name of Rebbi Yose ben Zimra¹⁵⁹In the Babli, Šebuot 36a, this is a statement of R. Yose ben R. Ḥanina, a younger contemporary of R. Yose ben Zimra. In Num. rabba 9(46) the reading is that of the Yerushalmi.: “Amen” [is said] for acceptance, “Amen” for an oath, “Amen”, may the words be confirmed. “Amen” [is said] for acceptance, from the suspected wife¹⁶⁰Num. 5:22.. “Amen” for an oath: “To keep the oath I had sworn to your forefathers”, etc¹⁶¹Jer. 11:5: “To keep the oath I had sworn to your forefathers to give to them the Land flowing with milk and honey as today; I answered and said, Amen, o Eternal.”. “Amen”, may the words be confirmed¹⁶²1K. 1:36.: “Benaiah ben Yehoyada (the priest) answered the king and said Amen”, etc. Rebbi Tanḥuma said, that does not prove that Amen means an oath, it implies nothing¹⁶³The verse from Jeremiah only confirms what can be learned from the verse in Kings, that Amen is an affirmation.. But the following says: “that you pass by the covenant of your God and His curse¹⁶⁴Deut. 29:11. The curse is Deut.28:15–68.,” because oath means curse, as you say¹⁶⁵Num. 5:21. In the Babli, Šebuot35b, this is a tannaїtic statement. In Sifry Num. 14 the argument is: From the verse one infers that any oath implies a potential curse on the person taking the oath.: “The Cohen has to administer to the woman the oath of the curse.”