Chasidut su Deuteronomio 27:9

Deuteronomy 29:9: It appears to me to say the following about this verse: it says earlier in the Torah [in the previous chapter] that "...until this day, Hashem did not give you a heart to know, ear to hear, eye to see" [Deuteronomy 29:3]. [This means that] the entire service of Moshe Rabbeinu was for the Jewish people to hear all mitzvot from his mouth; his intent was to imbue their hearts with the power of holiness of Hashem with his holy words. The Shechina would speak from his throat, and the goal was that the Jewish people would not be able to transgress anything in the Torah. It says in the Torah, "just like snow comes from heaven and never returns... so, too, My words will not return empty-handed [Isaiah 55:10]. This was the level that Moshe spoke [to Hashem], and Hashem answered him [directly] with a voice and He wanted to place a holiness within him so that [listening to Moshe's words would] be equal to hearing them from Hashem. This is the meaning of the previous verse, "Hashem did not give you a heart to know...": The Jewish people were lifted up to a very lofty level after 4o years [of being in the desert], and it says "...on this day, you've become a people for G-d" [Deuteronomy 27:9]. [This means that] at the end [of the Jewish people's journey], when Moshe Rabbainu would speak, the experience was that of Mount Sinai (--of G-d speaking--) and thus the Torah would never be removed from their mouth. This is also explains the verse: "I heard the voice of my G-d and did according to all that was commanded me" [Deuteronomy 26:14]. "I heard to voice..." means that I did what G-d commanded and I'm listening now just like I did at Mount Sinai; I did all that I'm commanded and I haven't missed anything. [Moses] successfully elevated you so that you can stand before Hashem without any separation. Moshe Rabbainu expresses this covenant with everyone, not just the generation of the desert [Deuteronomy 29:14]. In the future of the generation, the tzaddik of the generation will also be speaking. This is [literally as if] Moshe Rabbainu [is speaking to you], which, [in turn, is as if] you're hearing it from G-d. As it says in the original verse, all will stand before G-d [meaning] in every future generation through the tzaddik.

Deuteronomy 27,9. “Moses and the priests, members ‎of the tribe of Levi, addressed all the Israelites, saying: ‘on ‎this day you have become a nation for the Lord your ‎G’d.’” Rashi, [keenly aware that this statement ‎after 40 years in the desert as G’d’s people, a people whom He had ‎redeemed from slavery in Egypt, must sound puzzling to the ‎reader, Ed.] understands the word ‎היום‎, “this day,” as a ‎reminder to the people that each and every day should be viewed ‎by each one of us as a new opportunity to become a servant of ‎the Lord, or to deepen that commitment. In fact, each breath we ‎draw presents us with new opportunities to do so. It is as if the ‎call from Sinai, several thousand years ago, still rings in our ears, ‎and we are invited to respond to it. This is why Moses continues ‎in verse 10 with the words: ‎ושמעת בקול ה' אלוקיך ועשית את מצותיו ‏ואת חקותיו אשר אנכי מצוך היום‎, “you shall hearken to the voice of ‎the Lord your G’d, and perform His commandments and His ‎statutes which I command you this day. [No new ‎commandments had been issued on this day. Ed.] The ‎thrust of the verse is that the commandments are to be as if you ‎had heard them on this day for the first time. You should feel as if ‎you had heard them at Mount Sinai.‎

It is written in the Gemara,²²¹Berachos, 63b Soncino translation. “The word ‘haskes’ (‘Take heed,’ as used in Devarim 27:9) means; take heed to form groups for Torah study, for the Torah is only acquired through association with others.” And it is not only with Torah study. Whenever our holy forebears wanted to reach a higher level of avodah, asceticism, or kedushah, they would do it in groups. In Hebrew, chaver (chaverim, pl.) means friend. The bonds of friendship were so fundamental to the ethos of the sages that not only members of a fellowship were called by the name chaver, but even the wife and daughter of a member of the fellowship were called eyshes chaver (wife of the friend) or bas chaver (daughter of the friend). The holy disciples of Rabbi Shimon bar Yochai, the masters of the Zohar, who dedicated themselves to yet a higher avodah referred to themselves as the, “chevraya,’ the fellowship, as is mentioned many times in the Zohar, while the great masters of Chassidus followed suit in more recent times. Aside from the fact that Chassidus and the Chassidim are really one group unto themselves, still, there was an inner echelon made up of the most refined among them, called the b’nei aliya, who possessed powers of spiritual ascent, joined together in a special association. Their greatness and additional kedushah brought them closer to their Rebbe, seeking more and drawing more living waters from the source of the Rebbe’s Torah than the rest of the Chassidim. The more intensive connection to the Rebbe enjoyed by the elite served the community at large by better preparing them to give over their Rebbe’s teachings. Most of the members of the elite fellowships later became teachers in their own right and leaders of their generation.