Дварим 27:14 Мидраш: Midrash Tanchuma Buber & Sifrei Devarim

Another interpretation (of Prov. 16:7): WHEN THE LORD IS PLEASED <WITH ONE'S (ish) WAYS>. This refers to Israel, about which it is written (in Deut. 27:14): {AND} EACH ONE (ish) OF ISRAEL. <The verse from Proverbs refers to Israel, > while they were in Egypt, when the time had come for the redemption. (Prov. 16:7, cont.): HE MAKES EVEN HIS ENEMIES TO BE AT PEACE WITH HIM. This refers to Pharaoh of whom it is written (in Exod. 15:9): I WILL PURSUE, I WILL OVERTAKE, I WILL DIVIDE THE SPOIL. It is therefore stated (in Exod. 13:17:) NOW IT CAME TO PASS, WHEN PHARAOH HAD LET <THE PEOPLE > GO.

"then you shall deliver the blessing on Mount Gerizim." What is the intent of this? If to teach that the blessing is on Mount Gerizim and the curse on Mount Eival, has this not already been stated? (viz. Ibid. 27:12-13) Its intent is that blessing is to precede cursing. I might then think that all of the blessings are to precede all of the curses; it is, therefore, written "the blessing," and "the curse." One blessing precedes one curse, and all of the blessings do not precede all of the curses. And blessing is hereby being likened to curse, viz.: Just as the curses were indited by the Levites, so, the blessings. And just as the curses were indited loudly, so, the blessings. And just as the curses were indited in the holy tongue, so, the blessings. And just as the curses, generically and specifically, so, the blessings, generically and specifically. And just as with the curses, all answered Amen, so, with the blessings. They turned their faces at the time of the blessings to Mount Eival, and, at the time of the curses, to Mount Gerizim.

(Devarim 26:5) "And you shall answer": "answer" is written here, and elsewhere (Ibid. 27:14): Just as there, in the holy tongue; here, too, in the holy tongue. "And you shall answer and you shall say":