יקימך ה' לו לעם קדוש, "God will establish you for Him as a holy nation, etc.⁠" Starting with this verse up to and including verse 11 the Torah describes the rewards accruing to the Jewish people for not violating the negative comandments which are all subsumed above under the heading of שמר. This is why our verse repeats: "if you observe, i.e. not violate, the commandments of the Lord your God.⁠" A person acquires the attribute "holy" if he has refrained from violating negative commandments. We know this from Leviticus 19,2 where the imperative to be holy follows immediately after the legislation forbidding all kinds of sexual unions. This in turn is followed by another string of negative commandments. It is appropriate therefore for the Torah to write that as a result of your observing these negative commandments God will establish you as a holy nation for Him. Our sages in Vayikra Rabbah 24,6 also agree that the term "holy" is applied to people who refrain from violating the laws governing our sexual mores. These laws are all of the kind to which the observance called תשמר applies, i.e. one must merely refrain from violating them. It is appropriate therefore for the Torah to speak of God establishing us as a holy nation for Him in return for our observing these laws. The word לו, "for Him,⁠" is a hint that the Israelites will replace the angels when they qualify for the description "holy nation.⁠" God had selected the angels who are described as holy to stand in front of him as we know from Daniel 8,13. Once the Israelites will qualify for this description the angels will be merely adjuncts to them. We find an allusion to that time in Numbers 23,23: כעת יאמר ליעקב ולישראל מה פעל השם, "at a time when it will be said (revealed) to Jacob and to Israel what God has wrought" (compare Bamidbar Rabbah 20,20 on this verse).

וראו כל עמי הארץ, "Then all the people of the earth will see, etc.⁠" The promise in this verse also refers to the result of our observing the negative commandments. As long as a Jew observes these commandments his face never loses the צלם אלוהים, the image of God in which he has been created. As a result of his reflecting this צלם אלוהים, all other creatures, man and beast alike, will relate to him with awe. This is not true of Jews who indulge in the kind of activities which God has declared as being abominations in His eyes.

והותרך ה' לטובה בפרי בטנך, "And God will give you bountiful goodness, in the fruit of your womb, etc.⁠" Although the Torah had already mentioned earlier "the fruit of your womb will be blessed,⁠" there is a difference. At that time (verse 4) the promise was in return for studying Torah. Here the promise is a reward for observing the commandments. This is why the Torah had to detail it as one reward cannot be deduced from another reward. The Torah emphasizes והותרך השם לטובה, "He will grant you additional goodness,⁠" and did not say פרי בטנך, "the fruit of your womb,⁠" because this promise is specifically designed to compensate you for observance of the negative commandments. The Torah means that in view of the fact that if one does not violate God's commandments one does not create negative, destructive forces in the universe, it follows that one's children will not be afflicted by these negative phenomena which are caused by one's own sins. Compare what I have written on the subject in connection with ראובן בכרי אתה, in Genesis 49,3.

בפרי בהמתך ובפדי אדמתך. Both of these blessings will accrue to you as a result of your observing the negative commandments.