י֗וֹם אֲשֶׁ֨ר עָמַ֜דְתָּ לִפְנֵ֨י יְהוָ֣ה אֱלֹהֶיךָ֮ בְּחֹרֵב֒ בֶּאֱמֹ֨ר יְהוָ֜ה אֵלַ֗י הַקְהֶל־לִי֙ אֶת־הָעָ֔ם וְאַשְׁמִעֵ֖ם אֶת־דְּבָרָ֑י אֲשֶׁ֨ר יִלְמְד֜וּן לְיִרְאָ֣ה אֹתִ֗י כָּל־הַיָּמִים֙ אֲשֶׁ֨ר הֵ֤ם חַיִּים֙ עַל־הָ֣אֲדָמָ֔ה וְאֶת־בְּנֵיהֶ֖ם יְלַמֵּדֽוּן׃
네가 호렙 산에서 네 하나님 여호와 앞에 섰던 날에 여호와께서 내게 이르시기를 나를 위하여 백성을 모으라 내가 그들에게 내 말을 들려서 그들로 세상에 사는 날 동안 나 경외함을 배우게 하며 그 자녀에게 가르치게 하려 하노라 하시매
Rashi on Deuteronomy
יום אשר עמדת THE DAY THAT THOU STOODEST — This is to be connected with the preceding verse thus: [The things] which thine eyes saw … on the day that thou stoodest … at Horeb, — where thou didst perceive the thunder and lightning.
Or HaChaim on Deuteronomy
ואשמעם את דברי, "and I will make them hear My words, etc." This is best understood in light of what we learned in Shabbat 146 that when the Jewish people stood at Mount Sinai any residual pollutant dating back to the original sin and its pervasive spiritually negative influence departed from them. I explained in that context that this occurred as a result of the power of G'd's words, and that these words were in fact so overpowering that they resulted in the souls of the Israelites being released from their bodies. This is the deeper meaning of the sages' statement that the pollutants departed from them. This is also what Moses referred to when he quoted G'd as saying: "I will let them hear My words, i.e. the Ten Commandments." When the Torah wrote (Exodus 20,1) "G'd spoke all these words, etc." this is what is meant. The reason G'd did this, Moses explains at this juncture, was so that the people would revere G'd for all future times through having been temporarily released from all spiritually polluting influences. These are the only influences which prevent man from heeding G'd's commandments at all times. If the Jewish people, throughout their long and frequently painful history have managed to remain loyal to their G'd and their religion it is because at least for a time they had been free from such pollutants. This enabled them to revert to what is natural for man, i.e. to revere his Maker.
Siftei Chakhamim
On the day you stood at Choreiv, etc. One should not say, “You should make known (תודיע) to your children the day you stood,” because והודעתם is written with the suffix mem, meaning “them.” This implies that it is referring to the above, “Lest you forget the words your eyes witnessed ... you will make them known,” meaning to make the words known. If it were referring to the verse following, it should say only, “You should make known to your children.” [Gur Aryeh].