The Torah says write the law on plastered stones after crossing the Jordan. Targum Jonathan says write it "with writing deeply engraven and distinct, which shall be read in one language, but shall be interpreted in seventy languages." Seventy. The Torah of Israel was not meant for Israel alone. The Targum imagines God's law inscribed on Mount Ebal in a form accessible to every nation on earth—a breathtaking universalist claim embedded in a nationalist covenant ceremony.
The blessing and cursing ritual between Mount Gerizim and Mount Ebal gets precise choreography the Torah only sketches. "Six tribes shall stand on Mount Gerezim, and six on Mount Ebal; and the ark, the priests, and Levites in the midst." When blessing, they turn toward Gerizim. When cursing, toward Ebal. Each curse and blessing is pronounced "word by word" with the entire assembly responding "Amen."
The curses themselves are recited with expansions. The one about misleading a stranger is reframed: "Accursed is he who causeth the pilgrim, who is like the blind, to wander from the way." The Torah says "blind person." The Targum says stranger-as-blind-person—the foreigner who does not know the roads is morally equivalent to someone who cannot see them. Exploiting either is the same sin.
The final curse receives the most dramatic expansion. The Targum says the twelve tribes pronounce blessings and curses "altogether," and then reveals: "These words were spoken at Sinai, and repeated in the tabernacle of ordinance, and again the third time on the plains of Moab, in twelve sentences, as the word of every tribe; and each several commandment was thus ratified by thirty and six adjurations." The covenant was not made once. It was made three times across Israel's journey, with each commandment reinforced by thirty-six separate oaths—a number the Torah never mentions.