Quoting Commentary for I Samuel 12:7

ישב) יצב .אתם נצבים mit dem צ-Laut) bezeichnet nicht wie עמד nur die stehende Stellung, sondern es ist ein Stehen mit Festigkeit, Kraft und energievoller Ausdauer. Gedankenreich erläutert תנחומא z. St. die Wahl dieses Ausdrucks an dieser Stelle, statt des gewöhnlichen ja auch V. 14 gebrauchten עמד. All den geschilderten unsäglichen Leiden gegenüber seid ihr doch נצבים, seid ihr doch die Aufrecht- und Festbleibenden; sie können alle über eure Häupter hingehen, ihr überdauert sie alle, חצי אכלה בם (K. 32, 23) חצי כלין והן אינן כלין. Ja, die Leiden selbst sichern eure Dauer, weil sie eure Besserung sichern. הן מעמידות אתכם וכן הוא אומר למען ענתך לנסתך וגו׳ (K. 8, 2). Und auch: אתם נצבים, ihr seid die Bleibenden! Ich gehe hin, und auch Josua, dem ich euch übergebe, geht hin, und so auch die von Geschlecht zu Geschlecht nachfolgenden Führer, sie alle gehen hin, und die Eigenart der Führer wechselt, — nur ihr, die Nation ist das Unsterbliche, Ewige, das Bleibende, in ihr vererbt sich der Genius und der Geist, dem Gott die Fortdauer seines Werkes anvertraut und in dessen Dienst jeder Führer eintritt. Die Nation ist die מצבה, die ewige Säule seines Gesetzes. דבר אחר מפני מה עשאן משה מצבה מפני שמשתמשין מדעת לדעת מדעת משה לדעת יהושע מדעת יהושע לדעת הזקנים. ואף יהושע עשאן מצבה שנא׳ (יהושע כד א׳) ויאסוף יהושע את כל שבטי ישראל שכמה ויקרא לזקני ישראל וגו׳ ויתיצבו לפני האלקים. ואף שמואל שמשתמשין מדעתו לדעת מלכים עשאן מצבה שנאמר ועתה התיצבו ואשפטה אתכם לפני ד׳ (שמואל א׳ י׳׳ב ז׳)

עד שואב מימיך, “to the ones drawing your water, i.e. the female slaves.” This is what is meant in Job 3,19: קטון וגדול שם הוא ועבד חפשי מאדוניו, “small and great alike are there, both slaves and free men.” The word קטון, there refers to David, whereas the word גדול there refers to Moses. (Compare these attributes being used for David in Samuel 1 17,14, and for Moses in Exodus 11,3.) An alternate interpretation for the line: ועבד חפשי מאדוניו, “the slave who is free from his master;” this line refers to Israel. As long as one is alive one is free to carry out the will of one’s Creator, but once dead it is too late to do so, i.e. one is free from the obligation to perform G–d’s commandments. (Talmud tractate Shabbat folio 30) Still another interpretation “You are all standing here alive,” in spite of all the curses that have befallen your enemies, you have been spared. Both the gentiles have been in the habit of erecting monuments of stone to serve them as deities, but you, i.e. Joshua and Samuel who have both been reported as erecting stone monuments –upon which the text of the Torah has been inscribed-have been successful in that endeavour. It is not the “monument,” that G–d hates but the use it has been put to by the gentiles. (Compare Samuel I 12,7) Still another explanation of this assembly by Moses: This is the last time that all the people could be assembled in one place. Once they would cross the Jordan be dispersed each to his tribe’s ancestral land plot, it would be impossible to address them all at the same time.

היום THIS DAY — like the “day” which endures for ever, for though it becomes dark for a period it shines again, (cf. Midrash Tanchuma, Nitzavim 1, Sanhedrin 110b); so has He made you shine (i.e. given you periods when you have had nought but happiness) and will again make you shine; and it is just the curses and the sufferings that give you permanence and stability (נצבים) before Him. — So, too, the section preceding this (1 ff. which follows immediately after the curses) consists of comforting words: “Ye have seen all the Lord did [before your eyes in the land of Egypt unto Pharaoh, etc.]”. — Another explanation of אתם נצבים: Because the Israelites were now passing from one leader to another, from Moses to Joshua, therefore he (Moses) made them stand in ranks (מצבה) that he might address admonitions to them. Similarly did Joshua (cf. Joshua 24:1) and similarly did Samuel, who said, (I Samuel 12:7): “Now therefore take your stand (התיצבו) that I may reason with you before the Lord”, when they were leaving his hand (leadership) and were coming under the hand of Saul (cf. Midrash Tanchuma, Nitzavim 1).