(ט) אַתֶּ֨ם נִצָּבִ֤ים הַיּוֹם֙ כֻּלְּכֶ֔ם לִפְנֵ֖י יְהֹוָ֣ה אֱלֹהֵיכֶ֑ם רָאשֵׁיכֶ֣ם שִׁבְטֵיכֶ֗ם זִקְנֵיכֶם֙ וְשֹׁ֣טְרֵיכֶ֔ם כֹּ֖ל אִ֥ישׁ יִשְׂרָאֵֽל׃ (י) טַפְּכֶ֣ם נְשֵׁיכֶ֔ם וְגֵ֣רְךָ֔ אֲשֶׁ֖ר בְּקֶ֣רֶב מַחֲנֶ֑יךָ מֵחֹטֵ֣ב עֵצֶ֔יךָ עַ֖ד שֹׁאֵ֥ב מֵימֶֽיךָ׃ (יא) לְעׇבְרְךָ֗ בִּבְרִ֛ית יְהֹוָ֥ה אֱלֹהֶ֖יךָ וּבְאָלָת֑וֹ אֲשֶׁר֙ יְהֹוָ֣ה אֱלֹהֶ֔יךָ כֹּרֵ֥ת עִמְּךָ֖ הַיּֽוֹם׃ (יב) לְמַ֣עַן הָקִֽים־אֹתְךָ֩ הַיּ֨וֹם ׀ ל֜וֹ לְעָ֗ם וְה֤וּא יִֽהְיֶה־לְּךָ֙ לֵֽאלֹהִ֔ים כַּאֲשֶׁ֖ר דִּבֶּר־לָ֑ךְ וְכַאֲשֶׁ֤ר נִשְׁבַּע֙ לַאֲבֹתֶ֔יךָ לְאַבְרָהָ֥ם לְיִצְחָ֖ק וּֽלְיַעֲקֹֽב׃
(9) You stand this day, all of you, before the Adonai your God—your tribal heads, your elders and your officials, all the men of Israel, (10) your children, your wives, even the stranger within your camp, from woodchopper to waterdrawer— (11) to enter into the covenant of Adonai your God, which Adonai your God is concluding with you this day, with its sanctions; (12) to the end that God may establish you this day as God's people and be your God, as God promised you and as God swore to your fathers, Abraham, Isaac, and Jacob.
...דְּעוּ לִפְנֵי מִי אַתֶּם עוֹמְדִים
...and when you pray, know before Whom you stand.
Abarbanel on Deuteronomy 29:9
The word nitzavim, as seen in Numbers 16:27 and elsewhere, implies making oneself available for the exchange of ideas.
(כז) וַיֵּעָל֗וּ מֵעַ֧ל מִשְׁכַּן־קֹ֛רַח דָּתָ֥ן וַאֲבִירָ֖ם מִסָּבִ֑יב וְדָתָ֨ן וַאֲבִירָ֜ם יָצְא֣וּ נִצָּבִ֗ים פֶּ֚תַח אׇֽהֳלֵיהֶ֔ם וּנְשֵׁיהֶ֥ם וּבְנֵיהֶ֖ם וְטַפָּֽם׃
(27) So they withdrew from about the abodes of Korah, Dathan, and Abiram. Now Dathan and Abiram had come out and they stood at the entrance of their tents, with their wives, their children, and their little ones.
(ב) וַיִּשָּׂ֤א עֵינָיו֙ וַיַּ֔רְא וְהִנֵּה֙ שְׁלֹשָׁ֣ה אֲנָשִׁ֔ים נִצָּבִ֖ים עָלָ֑יו וַיַּ֗רְא וַיָּ֤רׇץ לִקְרָאתָם֙ מִפֶּ֣תַח הָאֹ֔הֶל וַיִּשְׁתַּ֖חוּ אָֽרְצָה׃
(2) Looking up, he saw three men standing near him. As soon as he saw them, he ran from the entrance of the tent to greet them and, bowing to the ground,
(יט) וַיִּרְא֞וּ שֹֽׁטְרֵ֧י בְנֵֽי־יִשְׂרָאֵ֛ל אֹתָ֖ם בְּרָ֣ע לֵאמֹ֑ר לֹא־תִגְרְע֥וּ מִלִּבְנֵיכֶ֖ם דְּבַר־י֥וֹם בְּיוֹמֽוֹ׃ (כ) וַֽיִּפְגְּעוּ֙ אֶת־מֹשֶׁ֣ה וְאֶֽת־אַהֲרֹ֔ן נִצָּבִ֖ים לִקְרָאתָ֑ם בְּצֵאתָ֖ם מֵאֵ֥ת פַּרְעֹֽה׃ (כא) וַיֹּאמְר֣וּ אֲלֵהֶ֔ם יֵ֧רֶא יְהֹוָ֛ה עֲלֵיכֶ֖ם וְיִשְׁפֹּ֑ט אֲשֶׁ֧ר הִבְאַשְׁתֶּ֣ם אֶת־רֵיחֵ֗נוּ בְּעֵינֵ֤י פַרְעֹה֙ וּבְעֵינֵ֣י עֲבָדָ֔יו לָֽתֶת־חֶ֥רֶב בְּיָדָ֖ם לְהׇרְגֵֽנוּ׃
(19) Now the foremen of the Israelites found themselves in trouble because of the order, “You must not reduce your daily quantity of bricks.” (20) As they left Pharaoh’s presence, they came upon Moses and Aaron standing in their path, (21) and they said to them, “May the LORD look upon you and punish you for making us loathsome to Pharaoh and his courtiers—putting a sword in their hands to slay us.”
Hebrew Talk: 101 Hebrew Roots and the Stories They Tell by Joseph Lowin
Title of the chapter on root of nitzavim - yud-tzadi-vav - is called "Situational Politics"
(יב) וַֽיַּחֲלֹ֗ם וְהִנֵּ֤ה סֻלָּם֙ מֻצָּ֣ב אַ֔רְצָה וְרֹאשׁ֖וֹ מַגִּ֣יעַ הַשָּׁמָ֑יְמָה וְהִנֵּה֙ מַלְאֲכֵ֣י אֱלֹהִ֔ים עֹלִ֥ים וְיֹרְדִ֖ים בּֽוֹ׃
(12) He had a dream; a ladder was firmly planted on the ground and its top reached to the sky, and angels of God were going up and down on it.
(ז) וְ֠הִנֵּ֠ה אֲנַ֜חְנוּ מְאַלְּמִ֤ים אֲלֻמִּים֙ בְּת֣וֹךְ הַשָּׂדֶ֔ה וְהִנֵּ֛ה קָ֥מָה אֲלֻמָּתִ֖י וְגַם־נִצָּ֑בָה וְהִנֵּ֤ה תְסֻבֶּ֙ינָה֙ אֲלֻמֹּ֣תֵיכֶ֔ם וַתִּֽשְׁתַּחֲוֶ֖יןָ לַאֲלֻמָּתִֽי׃
(7) There we were binding sheaves in the field, when suddenly my sheaf stood up and remained upright; then your sheaves gathered around and bowed low to my sheaf.”
"Kehila Kedosha" by Dan Nichols
If you are atem
Then we're n'tzavim
We stand here today
And remember the dream
Kehila Kedosha
(13) I make this covenant, with its sanctions, not with you alone, (14) but both with those who are standing here with us this day before Adonai our God and with those who are not with us here this day.
Abarbanel on 29:13-14
One can give someone a benefit without his consent, but one cannot obligate others without their consent. In this case, though, two other considerations apply. With regard to this Sinai covenant, a slave’s descendants are still slaves, and the Holy One acquired us as God's slaves when God freed us from Egyptian slavery. With regard to this covenant as they were about to enter the land, a person’s children must pay their debts, and we know from Lev 25:23 that the land was given to us as a loan, not a gift: “the land is Mine; you are but strangers resident with Me
(כ) וְהִבְדִּיל֤וֹ יְהֹוָה֙ לְרָעָ֔ה מִכֹּ֖ל שִׁבְטֵ֣י יִשְׂרָאֵ֑ל כְּכֹל֙ אָל֣וֹת הַבְּרִ֔ית הַכְּתוּבָ֕ה בְּסֵ֥פֶר הַתּוֹרָ֖ה הַזֶּֽה׃
(20) Adonai will single them out from all the tribes of Israel for misfortune, in accordance with all the sanctions of the covenant recorded in this book of Teaching.
(סא) גַּ֤ם כׇּל־חֳלִי֙ וְכׇל־מַכָּ֔ה אֲשֶׁר֙ לֹ֣א כָת֔וּב בְּסֵ֖פֶר הַתּוֹרָ֣ה הַזֹּ֑את יַעְלֵ֤ם יְהֹוָה֙ עָלֶ֔יךָ עַ֖ד הִשָּׁמְדָֽךְ׃
(61) Moreover, the LORD will bring upon you all the other diseases and plagues that are not mentioned in this book of Teaching, until you are wiped out.
Devarim Rabbah 8:3
...Rabbi Yannai said: This is comparable to a loaf suspended in the air. The fool says, "who could bring it down [to earth]?" The alert one says, "No one took it?" He gets a ladder or pole and brings it down. Similarly, all fools say, "When will I read the entire Torah?" Whereas the alert one, what does he do? - he studies one chapter each day, until he concludes the entire Torah. God says: "It is not mysterious", and if it is, it is "from you" [i.e. due to you]. This explains the verse (Deut 30:11) "This commandment[...]".
Gittin 43a:15
...A person does not understand statements of Torah unless that stumbles in them.