והיה עקב תשמעון את המשפטים האלה ושמרתם ועשיתם אותם וכו' (ז-יב)
Rashi quotes the Medrash Tanchuma that the word "עקב" also means “Heel,” and that the Torah is thereby alluding to those mitzvos which people do not consider so important and tend to “tread upon with their heels.” Thus, the Torah is teaching us a lesson that if we are careful in keeping these neglected mitzvos, Hashem will reward us with His covenant and kindness.
R’ Mordechai Gifter ZT”L (Pirkei Torah) writes that people tend to gauge the level of their mitzvah performance according to the way in which they perform “big” mitzvos, i.e., those mitzvos that they consider “big” such as those that occur less often or those they consider to be more elevating. The way in which one fulfills “big” mitzvos, however, does not attest to one’s spiritual standing, because it is natural for one to be zealous in their fulfillment. Even people of lesser standing will make all kinds of preparations to ensure their precise performance. However, if we really wish to evaluate our mitzvah performance, the true gauge is the way in which we perform “smaller” or “common” mitzvos, because when it comes to mitzvos that are applicable on a regular basis, people tend to perform them without much forethought and often by rote. Yet these are the very mitzvos which indicate our level in mitzvah fulfillment; they determine whether or not we are performing mitzvos with intent.
Furthermore, the “smaller” mitzvos attest to the true level on which the “big” mitzvos are performed. If someone does his “smaller” mitzvos with intent and precision, it indicates that the precision and intent which incorporates into his performance of the “bigger” mitzvos does not stem simply from his natural reverence for “big” mitzvos , but rather from a genuine high level in mitzvah fulfillment.
ושמתם את דברי אלה על לבבכם ועל נפשכם וקשרתם אתם לאות על ידכם (יא-יח)
The gemara (קידושין ל:) states: “Our Rabbis taught: 'ושמתם את דברי אלה על לבבכם' - ‘And you shall impress these words (of Torah) upon your heart.’ 'סם תם' - ‘A perfect remedy.’ The Torah is likened to a perfect remedy (for the soul). This is compared to a man who hit his son mightily (to punish him) and then placed a bandage on his wound. He told his son, ‘As long as this bandage is on your wound, you may eat and drink your pleasure and wash with both hot and cold water, and do not be concerned. The moment you remove it, it will allow infection to fester. Similarly, the Holy One, blessed be He said, ‘I created the yetzer hara (evil inclination) and I created the Torah as its antidote. If you study Torah, you will not fall for his ways ... if you do not study Torah, he will overtake you.”
The word "תבלין" has a number of translations. Chazal use it in this context to refer to a remedy or antidote that will counteract the evil designs of the yetzer hara. However, in its literal sense, the word "תבלין" means “spices.” The Mezeritcher Maggid, R’ Dov Ber ZT”L, asks that although we place spice on meat to provide flavor, the meat is of main importance and not the spice. Here, though, Chazal seem to imply that the Torah is the spice!
The central object of Chazal’s statement, explains the Maggid, is not the Torah, nor the spice. It is the yetzer hara! A Jew must serve Hashem with the enthusiasm that comes from his evil inclination. In fact, one must not eradicate his yetzer hara but rather control it. Spices do not destroy food but rather, they flavor and season it. Since the essence of the yetzer hara is the power to crave something which is just outside one’s grasp, one must use the Torah as a “Tavlin” - a spice to season and flavor and transform that evil craving into a craving for mitzvos and spiritual elevation.