Komentaryong Sumisipi para sa Ruth 2:5

STOOD OVER HIM. The purport thereof is that they were standing opposite Abraham and looking at him, the expression being similar to: that stood over the reapers;⁶⁹Ruth 2:6. the chief officers that stood over the work.⁷⁰I Kings 5:30. And due to the fact that he [Abraham] was sitting and they were standing and looking at him, the verse says, “over him.” This is also the meaning of the expression, And he saw, and ran to meet them, for as he saw them standing opposite him and not continuing their journey, he ran to meet them in order to bring them to his house.
The sense of the expression, From the tent door, is that Abraham was still sitting there after the vision of the Shechinah had departed from him.
It is possible that the expression “over him” refers to the tent, i.e., that they were near it on the side which was not opposite the door, and there they stood and did not approach Abraham, just as in the verse, encamping ‘al’ (on) the sea.⁷¹Exodus 14:9. Meaning “encamping alongside the sea.” Here too alav means “standing alongside him.”

Let us now understand the meaning of the words: "you are standing here today." We may best understand this by referring to Ruth,2,5 נצב על הקוצרים, "the one standing over the reapers." The word in Ruth means "the one appointed over the reapers." Moses added the word כלכם, "all of you," to make plain that the mutual responsibility with which he charged each member of the people applied to one and all. We have been taught in Shabbat 54 that anyone who is in a position to protest a sin being committed by a fellow Jew, and who does not exercise his power of protest will be considered as an accessory to that sin. Some people's authority extends to their entire city whereas others may have authority to do this only within the walls of their own houses. Every Jew is responsible in the parameter where he can enforce his will. ראשיכם refers to the highly placed individuals in society. Such people share in the responsibility of the conduct of the whole nation. שבטיכם refers to heads of tribes, whereas זקניכם ושוטריכם, refers to heads of households, "your elders and law enforcement officers." Finally, כל איש ישראל, every man of this people possesses some influence over other members of his household. At this point the Torah interrupts before continuing with its reference to children, women, and proselytes. They are listed separately as they are the ones who will not become accessories when they do not admonish fellow Jews about their duties to perform the commandments. Children are not culpable as they do not understand the meaning of sin. How could they be expected to call their elders to order? The same applies to the women. Proselytes most certainly cannot be expected to call to order Jews who are natural born Jews. Our sages explained in Yevamot 45 that Deut. 17,15 שום תשים עליך מלך, is restrictive and means that only a fellow Jew may be appointed over you. However, we know from Niddah 13 that there is an obligation for Jews to call proselytes to order, and that Jews who fail to do so may find themselves culpable as accessories if the proselyte commits a sin.