Comentario citado sobre Levítico 26:37

Eliphaz is of the opinion that the prosperity of the wicked is illusory: it is not true prosperity. Though, at first sight, the wicked person may appear successful, acquiring wealth, strength and possessions, his heart is ever full of fear. He feels at all times as if pursued by the sword (Leviticus 26:37), as though hard times were coming; as if destitution and poverty (Psalms 82:3) were about to overtaken him. So much so, that despite his wealth he has no pleasure from it nor has any peace of mind. And this is one of God’s punishments for doing wrong in His eyes and provoking Him to anger (Deuteronomy 4:25). He [God] confuses the wicked person's mind, his thoughts and his imagination with fear and trembling. For the essence of prosperity is peace of mind, an unworried spirit and a joyful heart; better a dry crust and tranquility with it (Proverbs 17:1).

Therefore, the verse says here in the portion, “You stand this day, all of you, before the Lord your God” [29:9]. That is to say, you Israel do not fear the curses and reproofs that were foretold the previous week, in the previous Torah portion, that will come upon Israel when they will commit sins. However, in any event, Israel will continue to exist, and will eternally remain standing. Moses gathered all of Israel to make them swear that they would keep the Torah. The first oath that Israel swore at Mount Sinai, they did not keep this oath and made the Golden Calf as a foreign god. Therefore, Moses made Israel swear again in the land of Moab and said, “You stand this day, all of you, before the Lord your God” [29:9]. That is to say, you are all standing before God, just like at Mount Sinai where God was with you. Therefore, fear and faithfully swear to keep it, as the verse says here, “you stand.” This shows us that Israel will have a permanent existence in the world. Therefore it says, “You stand this day,” just like the verse says, “the Lord exists forever; Your word stands firm in heaven” [Psalms, 119:89]. Afterwards, the verse says, “before the Lord your God” [29:9]. That is, you will have eternal life and existence not only in this world, but even in the world to come; you will come before the Holy One. This is the meaning of “before the Lord your God” [29:9], the world to come. Therefore, it also says, “all of you” [29:9]. That is to say, all of Israel, as the sages say, all of Israel has a share in the world to come. Our sages say, “you stand this day” [29:9]. As the day was first dark and then it becomes light, so too is your exile; it is dark, but in the end it will become light, as the verse says, “for the Lord shall be your light everlasting” [Isaiah, 60:19]. This means, God will be a light for you. “All the men of Israel” [29:9]. Our sages say, from this verse all of Israel were guarantors for each other. When someone commits a sin, then the others must also suffer, as the verse says, “they stumble over each other” [Leviticus, 26:37]. Our sages said that one Israelite must suffer for his brother who commits sins, since all Israelites are guarantors for each other. Similarly, a righteous person also helps all of Israel, as the verse says, “the righteous is an everlasting foundation” [Proverbs, 10:25]. Our sages explain that the whole world exists for the sake of one righteous person.²Bahya, Deuteronomy, 29:9.

כל איש ישראל, “every man in Israel.” The sages in Tanchuma Nitzavim 1 use this expression to teach us that every man in Israel is co-responsible for the sin of every other Israelite. They bring practical proof for this from Joshua 7,11 where G’d told Joshua that the sin of one man, Achan ben Karmi, was the reason that the entire people had suffered a military setback at the hands of a small town, Ai. The words describing Achan’s sin are: “Israel has sinned.” This spells out the extent to which every Israelite shares in the sin of another Israelite. [Obviously, there are degrees in such sharing of another Israelite’s sin. Ed.] This is also why we read in Leviticus 26,37: וכשלו איש באחיו, “they shall stumble one over the other.” Our sages in Sanhedrin 27 interpret these words as meaning “they shall stumble over the sins of one another.” This teaches the principle of reciprocal responsibility of one Israelite for the conduct of (all) other Israelites. If such reciprocal responsibility extends to all Israelites sharing misfortune on account of the sins committed by a few, how much more so will it apply to the reciprocal entitlement to enjoyment by all Israelites of good fortune (life in the hereafter), the entitlement to which was merited by the few! This is the meaning of the words of Eliphaz to Job ימלט אי נקי, “he will deliver the guilty; He will be delivered through the cleanness of your hands.” (Job 22,30) In other words, a single individual with “clean” hands can be the instrument through which all the inhabitants of an island are saved. One single individual whose lifestyle is beyond reproach may save [for a period of time, Ed.] all his peers from impending doom. It follows that seeing while a righteous person is alive he saves his compatriots from doom, the death of such a man is a signal for all his compatriots to repent their sins, as they have been deprived of the protective merit of this righteous person. We have a principle that מדה טובה מרובה על מדת פורענות, that the range of the application of measures of good exceeds the range of the application of measures of evil. Hence if the righteous shares in the guilt of the sinner, the sinner benefits even more strongly from the merits accumulated by the righteous (Sotah 11).

your darkness Heb. תעפה. Your darkness shall be like the morning. Another explanation: תָּעֻפָה is an expression of (3:8) “the rays of (עפעפי) dawn.” Because, if it is an expression of darkness, he should have said, “תעוּפה” like תנוּפה, waving, תקוּמה rising, תרוּמה, raising, תנוּמה, slumber.