Talmud su Deuteronomio 27:26

⁹⁴Babli 37 a/b, Tosephta 8:10–11. The explanation follows Rashi in the Babli. Blessed in general and blessed in particular⁹⁵Deut. 27:26 is general, referring to “the words of this Torah”, but vv. 15–25 refer to particular sins.; cursed in general and cursed in particular. Sixteen covenants on every detail, to study, to teach, to keep, and to do⁹⁶For each commandment one is obligated to study it (Deut. 6:6), to teach it (Deut. 6:7, 11:19), to keep and execute it (Deut. 4:6,5:1). There are four obligations that bring blessings and four omissions that bring curses, in all 8. Since every commandment is also part of “the words of this Torah”, that equals 16 for each single commandment.; and the same on Sinai⁹⁷Lev. 26:46. and the same in the prairie of Moab⁹⁸Deut. 28:69.. Rebbi Simeon does exclude that of Mount Gerizim and Mount Ebal⁹⁹Since Joshua executed only a commandment of Moses; he did not conclude a new covenant at that moment, but did so later, cf. Jos. 24:25. and instead includes that of the Tent of Meeting¹⁰⁰The Babli, 27b, quotes here a disagreement between R. Aqiba, who holds that the entire Torah was given at Sinai and repeated in the Tent of Meeting, and R. Ismael who holds that the general outline was given at Sinai but the details only in the Tent of Meeting (cf. Lev. 1:1).. Also Rebbi Simeon¹⁰¹In the Tosephta, R. Simeon is credited with the statement that a total of 3 times 16 covenants were established for every commandment. did say, there is no single detail in the Torah about which not 576 covenants were concluded. Twelve¹⁰²One for each verse of Deut. 27:15–26. in blessing, twelve in cursing. Twelve in general, twelve in detail. That makes 48 covenants. To study, to teach, to keep, and to do, that makes 192 covenants. The same on Sinai and the same in the prairie of Moab, that makes 576 covenants. Rebbi Simeon ben Jehudah from the village of Emmaus¹⁰³In the Babylonian sources, the name of the village is עכוֹ or עיכוס, עיבום but in the Tosephta also once עמוס, cf. S. Lieberman, Tosefta kiFshutah Našim p. 711; A. Liss, ed., The Babylonian Talmud with variant readings, Sotah, vol. 2, p. 148, Notes 33,39*. says in the name of Rebbi Simeon: 603’550¹⁰⁴This is the census of the tribes in Num. 1:46, excluding the Levites. This means that he counts one individual covenant for each Israelite. This is the explicit statement in the Tosephta. In the Babli: 48 covenants for 603’550, attributed to Rebbi in our text. The statement of Rebbi in the Tosephta is: 13 covenants for 603’550.. Rebbi says, if one follows the words of Rebbi Simeon ben Jehudah from the village of Emmaus who said in the name of Rebbi Simeon, then there is no single detail in the Torah about which not 48 times 603’550 covenants were concluded.

It is written: “Cursed be he who would not raise all the words of this Torah.” Can the Torah fall down? Simeon ben Yaqim¹¹⁰Nachmanides (Commentary to Deut. 27:26) reads Rebbi Simeon ben Yaqim. says, that is the ḥazzan who stands¹¹¹Nachmanides does not read the last two words. It would seem that his reading is correct. In Europe, the word חזן always denoted the reader who stood before the congregation and led it in prayer. However, in the East, the חזן was always the employee of the congregation who functioned as rabbi, reader, ritual slaughterer, and general organizer of the community (cf. Berakhot 3:1, Note 60). At Torah readings, the ḥazzan had to see to it that the Torah scroll was lifted and shown to all present.. Rebbi Simeon ben Ḥalaphta says, that is the earthly house¹¹²Nachmanides reads זֶה בֵּית דִּין שֶׁלְּמַטָּה “that is the earthly court” (which has to supervise the moral state of the community.), as Rav Ḥuna, Rav Jehudah said in the name of Samuel: Josia tore [his garments] about this verse¹¹³2K. 22:11. He asserts that upon hearing the Torah [which by tradition had been forbidden by his father Amon (cf. Midrash Haggadol Deut. on Deut.27:26)], Josia tore his garments on hearing Deut. 27:26. and said, I have to raise.