ציטירנדיקער פּירוש אויף דברים 29:14

V. 4. ויכתב משה: was wir vor uns haben,ויאמר אתם ראיתם וגו׳ Kap. 20.19 bis כי יהיה לך למוקש, Kap. 23. 33. — מזבח תחת ההר, auf welchem die Hingebung des Volkes an das vernommene und angenommene Gesetz und das freudige Bewusstsein der damit errungenen Bundesnähe Gottes zum Ausdruck kommen soll. — ושתים עשרה מצבה לשנים עשר שבטי ישראל, diese zwölf Stämme Israels waren ja in konkreter Wirklichkeit gegenwärtig, es war somit gar keine Veranlassung, sie noch besonders symbolisch zu vergegenwärtigen. Nicht darum dem damals gegenwärtigen Geschlechte, nicht den dort ja anwesenden zwölf Stämmen Israels, sondern dem ganzen künftigen Israel, dem ewigen Israel, dessen Ideal nur dem Geiste vorschwebte, und dessen Verwirklichung der ganzen Zukunft angehört, ihm, ihm allein konnten diese Denksteine zur Vergegenwärtigung dienen sollen, את אשר ישנו פה ואת אשר איננו פה wie es auch Dewarim 29, 14 heißt. Weit über den engen Kreis seiner Gegenwart schweifte der Blick unseres Mosche hinaus, als er dem durch ihn überbrachten Gesetze Altar und Denksteine errichtete. Wie mit dem Bundesschwure zum Gesetze, כל הדברים אשר דבר ד׳ נעשה, der Eid für alle kommenden Geschlechter mit geleistet war, und ihrer aller Seelen damit den unverlierbaren Stempel ihrer Bestimmung erhielten, so waren auch ihrer aller Seelen dem Geiste Mosches gegenwärtig, als er den Altar errichtete, und den in konkreter Leiblichkeit anwesenden Stämmen Israels fügte er in den zwölf Denksteinen alle künftigen symbolisch hinzu. So nahm auch Elias, als er auf dem Karmel dem einen einzigen Gotte den Altar wiederherstellte (Kön. I. 18, 31), zwölf Steine "nach Anzahl der Stämme der Söhne Jakobs, dem Gott den Namen und die Bestimmung: "Jisrael" erteilt hatte". Dieses "Jisrael", dieses eine einzige Volk, Bannerträger des einen, einzigen Gottes, war ja nicht mehr da. Zerrissen in seiner Einheit, schwankend die kleinere Hälfte, die andere, die größere, die ihn umstand, einem von religionspolitischen Interessen gehegten und gepflegten Baalpfaffentum bereits völlig verfallen. Das "Jisrael", in dessen Namen er dem einen einzigen Gotte den Altar errichtete, das Jisrael umstand ihn nicht. Nur im Geiste, in der Idee war es ihm gegenwärtig, nur symbolisch konnte er es herbeirufen, und sprach mit seinen zwölf Steinen ebenso die Entartung seines damaligen Geschlechtes, wie die gleichwohl auch solche Zeiten überdauernde Ewigkeit des Gottesvolkes nach seiner Bestimmung aus. Wie Mosche hob er dabei seinen Blick über die beschränkte und beschränkende Gegenwart hinaus und baute die Steine dem unsterblichen Israel der Zukunft. —

מורשה, “an inheritance.” G’d refrains from saying ירושה. There is a difference between מורשה andירושה . The people addressed were not the ones who would personally receive the land as a heritage seeing that all those who were adults would never get there due to the sin of the spies. They would, however, bequeath their claim to it to their children, i.e. they would be מורישים. This is why the Torah used the word מורשה instead of ירושה. We need to interpret the word מורשה in Deut. 33,4 in a similar manner. Torah cannot be handed down as an inheritance as if it were a house, a field, or a business, i.e. some object merely to be passed on from father to son. Inasmuch as Torah is an inheritance it remains such only for that particular generation. which stood at Mount Sinai and had received it as an inheritance, i.e. something inalienable, not to be stolen from them. The next generation had to study Torah on its own in order that it should become an inheritance for them also. However, the children of someone who “owned” Torah are predisposed to acquire it for themselves. Hence Torah is forevermore a מורשה for such children. Parents have been commanded not only to study Torah but to train their children in studying Torah, ושננתם לבניך, (Deut. 6,7). it is a מורשה, something to be transmitted to successive generations down the ages. By the same token later generations of Jews are as duty-bound to observe the commandments of the Torah as were those who had actually received it at Sinai. According to our sages the souls of those generations had already stood at Mount Sinai at the time when G’d revealed Himself to Moses and to the people (Pesikta Zutrata Va'etchanan 5,3). This concept is spelled out in detail in Deut. 29,14 “including all those who are not present (in the flesh) on this day.” (the day Moses renewed the covenant with the generation who would enter the Holy Land). G’d concluded this promise with the words אני ה’, seeing He had commenced the paragraph (verse 2).
The message is : “I Who make a promise can be relied upon to translate it into reality.”

“And not with you alone am I making this covenant, etc.” Most commentators have greatly struggled with this oath that was upon them and upon their descendants who were not yet in the world, and how could they enter into the covenant of the oath. The root of this difficulty can be found in the Binding of Isaac, and the Abarbanel and other commentators have followed his opinion. The opinion of our Sages (Tanchuma Nitzavim 3) is that all the souls that were destined to be created were there. Some have deduced this from the change in language in the verse: For he who is here with us standing today before the Lord our God, and with him who is not here with us today (Deuteronomy 29:14). And it does not say “and with him who is not here with us standing today before the Lord,” which implies that it is speaking about souls, which although they are not here with us, they nevertheless are standing before the Lord constantly under the Throne of Glory like angels who are called “those who stand,” as it is written: And I will give you access among these who stand (Zechariah 3:7). It also seems possible to deduce this from the language with us, for it should have simply said “and with him who is not here today.” Rather, the precise meaning is that specifically with us they are not, but they are with the Lord and standing before Him. And regarding the objection of how can one administer an oath to a soul, we find a parallel to this where our Sages said in Tractate Niddah (30b) that on the day of birth they administer an oath to the person: “Be righteous and do not be wicked, etc.”

May He incite Death upon them May the Holy One, blessed be He, incite the Angel of Death upon them. Heb. יַשִּׁיא, incite and entice, an expression of (Gen. 3:13): “The serpent enticed me and I ate.” Menachem (p. 101) interpreted יַשִּׁיא, as an expression of יש, there is, as (Gen. 24:49): “If you wish (ישכם) to do kindness”; (Deut. 29:14), “who is (ישנו) here.”