RASHI interpreted that if you observe the Mitzvot [commandments] that a person tramples with his heels, “The Lord your God will keep for you,” etc., will keep for you His promise.

We should understand the novelty that if he observes even the minor Mitzvot, the Creator will keep what He promised, since it is known that one who does not observe even one Mitzva [sing. of Mitzvot] is regarded as wicked, and even one who breaches a slight prohibition of the words of authors is called “wicked” (as said in Chapter 2 in Yevamot).

Thus, what is the innovation that by observing the minor ones, it is a condition that one who is wicked does not receive the reward that the Creator promised?

We can interpret that this means that, as our sages said, the intention of creation was to do good to His creations. In order to receive His abundance, we must have equivalence of form. This means that everything we do must be in order to bestow. This is called “minor Mitzvot,” for one does not think that it is important that the Mitzvot will be with the aim to bestow, and this is the meaning of a person “tramples with his feet.”

When a person does something and does not see that it will yield benefit for himself, but that it will be only in order to bestow, the body loathes such work. Instead, all of one’s measurements are about how much self-benefit he will derive from this. Hence, the aim to bestow—namely Mitzvot that one does when he does not see self-benefit—are considered “minor,” that one tramples with his feet.

The verse tells us about this that precisely the Mitzvot that one does when he does not see self-benefit, but does them with the aim to bestow, then the Creator will keep His promise. In other words, by this he will achieve equivalence of form, which is called Dvekut [adhesion], and then he will be able to receive the delight and pleasure.