Talmud su Deuteronomio 27:14

MISHNAH: But the following must be said in the holy language: The recitation for the first fruits³⁰The declaration in the Temple, Mishnah Bikkurim 2:5., ḥalîṣah³¹The required declarations by the childless widow and brother-in-law in the ceremony which frees her to marry outside the family; cf. Yebamot12:3–4., blessings and curses³²This is of purely antiquarian character, asserting that the curses detailed in Deut. 27:11–26 (each curse prefaced by a corresponding blessing: “Blessed be the man who will not …”) were pronounced in Hebrew, based on Jos. 8:34; cf. Halakhah 4., the priestly blessing³³Num. 6:22–26., the benedictions of the High Priest³⁴In the service of the Day of Atonement, Mishnah Yoma 7:1; cf. Halakhah 6., the portion about the king³⁵The public reading from the Torah at the end of a Sabbatical year, Deut. 31:10–13; cf. Halakhot 7–8., the portion about the calf whose neck was broken³⁶The declarations Deut. 21:7 (the Elders), 8 (the priests); cf. Chapter 9., the [priest] anointed for war at the time he speaks to the people³⁷Deut. 20:1–9; cf. Chapter 8.. The recitation for the first fruits, how? “You shall begin and say before the Eternal, your God³⁸Deut. 26:5.” but further on it says, “the Levites shall begin and say to all the men of Israel in an elevated voice³⁹Deut. 27:14. The implication of this verse is explained in the Halakhah.”. Since “beginning” further on means in the holy language, so also here in the holy language⁴⁰This is an application of the third hermeneutical rule of R. Ismael: The meaning of a word is defined by one paradigm. It does not fit the mold of the second rule, “equal cut”, preferred by the commentators..
Ḥalîṣah how? “She shall begin and say: So shall be done to the man⁴¹Deut. 25:9.” but further on it says, “the Levites shall begin and say to all the men of Israel in an elevated voice”. Since “beginning” further on means in the holy language, so also here in the holy language. Rebbi Jehudah says, “She shall begin and say so,” [it is invalid] unless she says exactly that text⁴²He disregards the dividing accent in the sentence and reads: “She shall begin and say so: it will be done to the man who will not build his brother’s house” instead of “She shall begin and say: thus will be done …” It gives a different twist to a derivation originating with R. Jehudah’s father’s teacher R. Eliezer in Mishnah Yebamot 12:4; cf. Babli 33a/b..

It is written⁶⁰Deut. 27:14.: “The Levites shall begin and say to all the men of Israel in an elevated voice⁶¹Or, “the voice of the Most High,” cf. Note 44.”, this teaches that the Holy One, praise to Him, associated His voice to theirs. Another explanation, “the best of voices”. Rebbi Isaac said, not low, not high, but moderate.

Levi b. Paṭi enquired of R. Hanina, ‘What is the law in regard to the curses each of which begins with ’arur?¹²Deut. 27, 15-26, each verse commencing Cursed be. Must they be read by one person only,¹³As with the curses of Lev. 26, 14ff which must not be read by more than one person. and must a benediction be recited before and after them?’ He replied, ‘There is no [passage] that requires a benediction before and after its reading but the curses of Leviticus¹⁴Torath Kohanim, lit. ‘the law of the priests’, the name of the Book of Leviticus. The passage is XXVI, 14-46. and Deuteronomy’.¹⁵Mishneh Torah, lit. ‘the repetition of the law’, the name of the Book of Deuteronomy. The passage is XXVIII, 15-68. Only with these passages, which are not restricted to a particular time, are the benedictions recited before and after they have been read; but with the ’arur curses, which were spoken by the Levites only (cf. Deut. 27, 14) and at the time when the Jordan was crossed (ibid. 2), no benedictions are to be recited.