Cytowanie Komentarza do Powtórzonego Prawa 27:4

הלוקח בהמה לזבחי שלמים – from the monies of the Second Tithe, for this is the main object of the commandment of the monies of Second Tithe – to purchase from them peace-offerings, as we derive by a Gezerah Shavah/an analogy between two laws established on the basis of verbal incongruities in the text, as we derive from [the usage of[ שם שם from Mount Ebal (see: Deuteronomy 27:4-5 and Joshua 8: 30,32: “[Upon crossing the Jordan, you shall set up these stones, about which I charge you this day, on Mount Ebal, and coat them with plaster]. There/שם, [too, you shall built an altar to the LORD your God…..]” and “[At that time Joshua built an altar to the LORD, the God of Israel, on Mount Ebal….and] there/שם, [on the stones, he inscribed a copy of the Teaching that Moses had written for the Israelites].”

And cross them over with you. To fulfil the command of Moshe to build with them an Altar on Mt. Eivel, and to write upon them the words of Torah. On that same day they came to Mt. Eivel and built with them the Altar. They offered up burnt-offerings and peace-offerings, and they ate and drank. They then scraped the stones, and came and lodged in Gilgal.

After that they brought the stones, built the altar and plastered it with plaster, and inscribed upon it all the words of the Torah in seventy languages, as it is said, “most distinctly (be’er. This section refers to Deuteronomy 27:4-5, 8. The mishnah reads the building of the altar as occurring after the blessings and curses and not before, as the order of the verses might be read as implicating. The stones to which the mishnah refers are the same stones that had previously been placed in the Jordan when Israel crossed the river (see Joshua 4:1-11). The most interesting element of this section is that the words “be’er hetev” which JPS translates as “most distinctly”, and could also be translated as “well-explained” are interpreted by the rabbis as meaning that the Torah was written in seventy languages. This is the amount of languages and nations which exist in the world, according to rabbinic folklore. Part of the entering into the land of Israel was that the Torah had to be made available to all of the nations of the world. Indeed, this may be reflective of the fact that in rabbinic times, the Bible was indeed translated into Greek, Aramaic and later on into Roman, the three international languages in the time of the Mishnah.