Midrash sa Deuteronomio 27:13: Vayikra Rabbah, Ein Yaakov (Glick Edition), Midrash Tanchuma Buber & Bamidbar Rabbah

Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: The verses, too, accorded honor to Israel, just as it says: “When a man among you sacrifices.” But when it comes to speak of a disgraceful matter, see what is written: “A man among you, when he will have on the skin of his flesh” is not written here, but rather, “[A man] when he will have on the skin of his flesh [a mark or leprosy]” (Leviticus 13:2).¹⁵In disgraceful matters, “among you” is not written, to avoid casting aspersion on the entire nation.
Rabbi Shmuel bar Naḥman cited two examples: “However, there will be no indigent among you” (Deuteronomy 15:4). But when it comes to speak of a disgraceful matter: “For the indigent will not cease from among you” is not written here, but rather, “[For the indigent will not cease] from the midst of the land” (Deuteronomy 15:11). Rabbi Shmuel bar Naḥman cited another example: “These shall stand to curse the people” is not written here, but rather, “these shall stand for the curse” (Deuteronomy 27:13). But regarding the blessing it is written: “These shall stand to bless the people” (Deuteronomy 27:12). Rabbi Berekhya, Rabbi Ḥelbo, and Rabbi Ami said in the name of Rabbi Ilai: Moreover, when calamity comes to the world, the righteous overcome it, as it is stated: “These shall stand for [al] the curse.”¹⁶The word al literally means atop. Thus, the verse can be understood to mean that the righteous overcome the curse.

We are taught in a Baraitha that R. Eliezer b. Jacob says: "It is impossible to say that the tribe of Levites was standing below the mountain, for there is another passage which states that they (the Levites) were upon the mountain; and again it is impossible to say that they were upon the mountain, since there is another passage which asserts that they were standing below the mountain. How are both facts possible? We must therefore say that the elders of the priesthood and of the Levites were below the mountain, but the rest [the younger element of it] were upon the mountain." R. Joshua says: "This means, whoever was capable of doing Levitical services [between thirty and fifty years] were below the mountain, but the rest were upon the mountain." Rabbi, however, says: "Both, the Israelites and the Levites stood below the mountain. Turning their faces towards Mt. Gerizim, they began with the blessings. Afterwards [they turned their faces] towards Mt. Ebal, and began the curses, and the word Al used in the text (Deut. 27, 13) does not mean upon, but nearby." You maintain that the word Al means nearby, perhaps it means upon? But since we find another passage (Ex. 40, 3) And thou shall separate the ark with the veil, where the word, Al is used, for nearby, hence here also does the word Al mean nearby.

[Another interpretation (of Numb. 23:8): HOW SHALL I CURSE WHOM GOD HAS NOT CURSED?] When he commanded them concerning the blessings and the curses, he mentioned them (as THE PEOPLE) in connection with the blessings where it is stated (in Deut. 27:12): THESE SHALL STAND <ON MOUNT GERIZIM> FOR BLESSING THE PEOPLE; but he did not claim them in connection with the curses. Thus it is stated (in vs. 13): AND THESE SHALL STAND ON MOUNT EBAL FOR THE CURSE. Moreover, when they sin and say they have brought a cursed state upon themselves, it is not written that he himself is bringing them (i.e., the individual curses); but with respect to the blessings, he <himself> is blessing them, for so it says (in Deut. 28:1): AND IT SHALL COME TO PASS THAT, IF YOU DILIGENTLY OBEY <…>, THE LORD YOUR GOD WILL SET YOU HIGH <OVER ALL THE NATIONS OF THE EARTH>. (vs. 8:) THE LORD WILL COMMAND THE BLESSING TO BE WITH YOU. With respect to the curses (according to Deut. 28:15): AND IT SHALL COME TO PASS THAT, IF YOU DO NOT OBEY […], THEN <ALL THESE CURSES> SHALL COME UPON YOU, <i.e.,> of their own accord. Ergo (in Numb. 23:8): HOW SHALL I CURSE WHOM GOD HAS NOT CURSED?