Sota 37: The Blessings and The Curses on Mounts Gerezim and Ebal

The tribes were arguing before entering the sea, our rabbis teach.  But were they arguing because each tribe wanted to go first?  or because no tribe wanted to go first?  The rabbis use verses from kabalah, tradition, defined as the Prophets and the Writings, in addition to verses from the Torah, to prove their opinions.  

We learn that the Elders stood atop the mountain in some references and at the foot of the mountains in others.  How could both be true?  The rabbis walk through a number of possible resolutions.

The rabbis try to piece together these blessings and curses mentioned in Deuteronomy 27:15.  It is clear that the leaders were to face Mount Gerizim and state the blessing for those who do not worship idols, followed by a communal 'amen'.  Similarly, it is clear that they then turn to Mount Ebal and state the curse for those who do worship idols, with an 'amen' at the end.  Following this, though, it is less clear what happens.  There is a general blessing for one who fulfills all mitzvot in the Torah, and a particular blessing for each individual statement mentioned in the blessings and curses.  There is also a general curse curse for one who does not fulfull the entire Torah and a particular curse for each individual statement.  Then there is a mitzva to learn, teach, keep and perform for each of the blessings and curses.   

This brings us to the numbers.  The rabbis try to understand how many blessings and curses; how many mitzvot; how many covenants are stated.  Are there forty-eight covenants for each mitzva?  Do these include those mitzvot stated on Mount Sinai?  Or those revealed in the Tent of Meeting?  And what about guarantors - and guarantors for the guarantors?  

Rabbi Yehuda ben Nachmani, who disseminated the teachings of Reish Lakish, brings us back to the title of our masechet.  The entire passage regarding the blessings and the curses is a reference to an adulterer and an adulteress.  

The proof: a curse is not adequate punishment for one who worships idols.  Thus the curse is on the parents of a mamzer - they were not permitted to marry or procreate - who then leaves the Jewish people and woships idols. 

Finally, the blessings are said to proceed the curses, but only the first blessing does so.  The blessings and curses alternate.  Each is said in Hebrew, each is said loudly by a Levite, each is followed by 'amen', each is proclaimed in general and then in detail. 

We begin a new Mishna before ending today's daf.  It teaches that the Priestly Benediction is said differently inside the Temple and outside of the Temple.  Outside of the Temple, it is said as three separate verses, punctuated each time by 'amen', the name of G-d is not spoken, the priests' hands are lifted to their heads.  In the Temple, the three verses are said as one, the sacred name of G-d is spoken, and the priests hands rise above their heads except for the High Priest who keeps his hands at the level of the frontplate which holds the name of G-d.  Rabbi Yehuda quotes Aaron (Leviticus 9:22) and argues that the High Priest also lifts his hands that high.