Jasidut sobre Deuteronómio 7:12

Deuteronomy 7,12. “it will be that as a result of your ‎listening, etc., that G’d will faithfully maintain for you the ‎covenant and the attribute of love that He has sworn to your ‎forefathers.”
It is an accepted principle that the “so-‎called” reward that G’d grants us for performing the ‎commandments of the Torah is the least of all the pleasures that ‎we will experience. The major pleasure is the satisfaction we ‎derive from having been able to give the Creator a feeling of ‎satisfaction that He created mankind, and that at least part of ‎mankind, Israel, has seen fit to acknowledge this. This is what the ‎‎Mishna in Avot 4,2 meant when the author states that ‎the true reward for performing the commandments is the ‎commandment itself. When we reflect on the significance of the ‎performance of the commandment we will realize that having ‎performed it was an unparalleled pleasure. Even the reward that ‎G’d has “saved up” for us in the hereafter pales into insignificance ‎when compared to the satisfaction of having been able to provide ‎‎Hashem with pleasure.‎
This is what Moses had in mind when he described the ‎‎mitzvah performance with the word ‎עקב‎ in our verse above. ‎This word, meaning “heel,” when used elsewhere in Scripture, is ‎used by Moses to describe the minute part of the pleasure that ‎G’d’s “reward” provides for us when we compare it with the ‎pleasure we provided for ourselves by having been the ‎instrument to please the Creator.‎

Deuteronomy 7:12: Rashi asks: what will you listen [/abide] to? The miztvot which people usually trample under foot. So, it says in Talmud, right before Moshiach comes there will be lots of chutzpah. Arizal says that's the time to fix the feet of Adam. Since feet are coarser than the rest of the body, so they represent chutzpah. The main rectification is by guarding the bris since the 6th millennium is associated with [the sefirah of] yesod. This is what Hashem's promises, in the times of the heel of Moshiach, the Jewish people will be doing mitzvot and learning Torah despite being at the level of a heel as it says "it won't be forgotten from your children." Rashi, when talking to the mizvtot which people [adam=man] trample, refers to Adam himself. Rabbi Eliezer says that you should engage in coitus as if you were being forced by a demon. The "demon" has a shin and a daled. In a person, the head correspond to shin, the feet and hands correspond to the daled, and bris correspond to the yud. Rabbi Eliezer sanctified himself with bris, and he had the whole name of Hashem (Shin-Daled-Yud). If someone doesn't sanctify his bris, he misses the "yud" then becomes associated with demons (shin dalet). This is the meaning of Jewish demons as discussed in the Zohar. We also find that Adam wasted seed and demons and kelipa came from that. Adam committed coitus interruptus and spilled that seed. If a person doesn't have a intent of holiness and does not sanctify himself then it's as if he does dash, wasting seed, which is same letters as "demon." Zorah, to winnow, refers to kelipah because kelipah is always external, since during winnowing husks are separated from inside, thus zorah refers to externality. That's what Rashi is referring to by the ignored mitzvah: sanctifying oneself during coitus. So, the Torah says that if a person will sanctify his intimacy then G-d will guard the covenant and this will reveal blessings.

In the holy work Meor vaShemesh of my holy grandfather,³⁴⁸Rabbi Kalonymus Kalman Epstein, the author’s namesake. Parshat Ekev, it is explained that in these generations we need not engage in kavannot of the names during prayer, because, essentially, those kavannot correlate to the vowels and cantillation and scribal marks, which as is known are the nefesh, ruakh, and neshamah [of the text]. Therefore, when one put his own nefesh, ruakh, and neshamah into the letters and words of prayer, he has already thus unified the Names, and this kavannah is higher than all others. It is therefore explicit here that when it comes to kavannot, our generation is different from prior ones, and the nefesh, ruakh, and neshamah of a person are the essential focus of our kavannot, not only that which is above. In the holy work Avodat Ysoskher on the holy R. Berish of Wolbףrz,³⁴⁹R. Yisakhar Dov Ber of Wolbףrz, Poland. 18th-19th century. in the anthology, it says “Our Master the Rebbe of Mogielnica ³⁵⁰Assumedly, R' Hayyim Meyer Yechiel Shapiro, the third Kozhnitzer Rebbe, known as the "Seraph of Mogielnica." would say about kavannot, that whatever kavannah an Israelite chooses for himself is received in Heaven.”³⁵¹These hasidic masters promote the replacement of formal, technical kabbalistic intentions and kavannot with more individuated—and therefore accessible—versions.