פירוש על דברים 5:28

THAT THEY MAY DO THEM IN THE LAND. I have explained it.¹⁹⁹Above, 4:5.

ואתה פה עמד עמדי, "As for you, stand here with Me, etc." The reason for this is that seeing that up until now the Israelites had not made Moses their intermediary to accept the commandments on their behalf, G'd told Moses to stand next to Him so that He could speak to him and tell him all the commandments which he was to teach the people. Perhaps the meaning of the verse is that as far as G'd is concerned as soon as He had informed Moses of the commandments He considered the Israelites as having received these commandments. Legally, this works as follows: Supposing a woman authorises someone to accept a marriage proposal on her behalf she is considered legally marrried as soon as her delegate has received the necessary gift and documentation. The delegate's "hand" is considered as equivalent to her own. In similar fashion, once Moses, Israel's delegate, had received the commandments, Israel was committed to observe them. This is what G'd meant when He said: "and I will say them to you." He added: "you will teach them and they will carry them out."

'ואתה עמוד פה עמדי ואדברה אליך ...ועשו בארץ וגוthis is a reference to when Moses had said in 4,14 “G’d commanded me at that time to teach you to perform the commandments applicable in the Holy Land.”

ואתה פה עמוד עמדי ואדברה אליך את כל המצוה והחקים והמשפטים, “and you, stand here with Me, and I will say to you all the ceremonial laws, the statutes and the social laws.” When G’d uses the term דבור as distinct from אמירה He refers to the written Torah; i.e. the area over which Moses’ prophecy extended. This is why G’d mentioned that He only “said” it to “you,” i.e. to Moses, seeing that the rest of the people would receive these messages in written form on a Torah scroll. When Moses refers to the people who had originally received these laws the wording is not אליכם but אתכם, i.e. “as the Lord your G’d commanded you at Sinai when you heard the words from His mouth” (verse 30). [The word את always describes some closer relationship than the word אל, such as the difference between ואהבת לרעך and 'ואהבת את ה].

V. 28. ואתה פה עמד עמדי für Mosche aber, der der Gesetzoffenbarung verbleibt, ist die פרישה מן האהל nicht aufgehoben, er kehrte in das Zusammenleben der Ehe nicht zurück, und gab dies die Veranlassung zu den tadelnden Äußerungen der Geschwister (Bamidbar 12, 1 u. 2 — siehe daselbst — und Schabbat 87 a תוספו׳ daselbst).

ואתה פה עמוד עמדי, “but as for you, stay here with Me!” G-d invites Moses to again spend time with Him by ascending the Mountain.

ועשו בארץ, “they shall perform it in the land.” This wording was now appropriate as the people were nearing their destination. Alternatively, the reason for adding the word בארץ is simply because the entire panorama of commandments is designed first and foremost for performance in the land of Israel. I have mentioned this previously (4,14).

מצוה ,את כל המצוה והחקים והמשפטים begreift hier wohl das ganze Gesetz als Verpflichtung, es ist keine bloße Theorie, jeder Ausspruch desselben bringt eine Pflicht unserem inneren und äußeren Leben, weist uns an auf dem Lebensposten, auf welchen uns Gott gestellt, was wir zu tun und zu lassen haben (siehe Bereschit S. 48). חקים und משפטים sind die beiden Hauptkategorien, unter welchen die einzelnen Teile des Gesetzes, hier der מצוה, am häufigsten vergegenwärtigt werden: die Gesetze für unser individuelles sittliches Leben und diejenigen für unser soziales Rechtsleben. Es sind dies diejenigen, die in allererster Linie das Gedeihen unseres Einzel- und Gesamtlebens bedingen und zu denen alle übrigen Gesetze sich wie die Pflegerinnen, Erzieherinnen und Bildnerinnen verhalten.

ועשו בארץ, “in order that they will perform them in the land, etc.” Moses refers to what he had said in Deut. 4,14:, that the Lord had commanded him to teach the people His commandments.

ועשו בארץ: sie erhalten nur das Land, um darin dieses Gesetz zur vollen Verwirklichung zu bringen.