וְעַתָּה֙ יִשְׂרָאֵ֔ל מָ֚ה יְהוָ֣ה אֱלֹהֶ֔יךָ שֹׁאֵ֖ל מֵעִמָּ֑ךְ כִּ֣י אִם־לְ֠יִרְאָה אֶת־יְהוָ֨ה אֱלֹהֶ֜יךָ לָלֶ֤כֶת בְּכָל־דְּרָכָיו֙ וּלְאַהֲבָ֣ה אֹת֔וֹ וְלַֽעֲבֹד֙ אֶת־יְהוָ֣ה אֱלֹהֶ֔יךָ בְּכָל־לְבָבְךָ֖ וּבְכָל־נַפְשֶֽׁךָ׃
Maka sekarang, hai Israel, apakah yang diminta Yang Mahakekal, Allahmu, darimu selain supaya engkau takut akan Yang Mahakekal, Allahmu, berjalan di segala jalan-Nya, mengasihi Dia, dan beribadah kepada Yang Mahakekal, Allahmu, dengan segenap hatimu dan dengan segenap jiwamu,
Noam Elimelekh
Or we can say - "the years of the life of Sarah etc" (Genesis 23:1) through what we read in the Gemara, "a person is obligated to bless one hundred blessings every day, what is the source? 'What, Israel, does Ad-nai your God ask of you?' (Deut. 10:12) etc do not read mah (what) but me'ah (100)."(Menachot 43b:15). And one needs to say that the explanation is that the essence of the root of a person is to be in a great surrender, and humble in one's own eyes, and think of oneself as "mah", and then one can act on one's deeds as if the Mikdash was still around, and this is the hint of the 100 blessings, as they correspond to the 100 sockets that were in the Mikdash. And this is the explanation of the Gemara "do not read mah , but me'ah", meaning, when you reach the level of mah, in surrender, you will be able to fix also 100 sockets, meaning, that you will be able to act in your deeds as in the time of the Mikdash.
Bat Ayin
Additionally, the full spelling of the letter 'Kaf' (כ"ף) has a numerical value of one hundred (מאה), in connection with the verse, 'And now, Yisrael, what does the Lord your G-d ask of you' ( ועתה ישראל מה ה' אלהיך שואל מעמך) (Devarim 10:12 - דברים י יב). Do not read 'what' (מה) but 'one hundred' (מאה) (Menachot 43; see Tosafot, s.v. 'Shoel' מנחות מג: ע' תוד"ה שואל). This is the meaning of 'A man who brings an offering from you' ( אדם כי יקריב מכ"ם) (Vayikra 1:2 - ויקרא א ב), which has the numerical value of one hundred (מאה). This is an offering to the Lord, as the verse states (Tehilim 51:19 - תהלים נא יט), 'The sacrifices of G-d are a broken spirit.' (זבחי אלהים רוח נשברה) Then one is referred to as a 'man' (אדם) when he is in the state of 'and what are we' (מ"ה) (Shemot 16:7 - שמות טז ז), which has the same numerical value as 'man' (אד"ם).
Kedushat Levi
[The following is a short synopsis of a long paragraph, one that deals also with the apparent paradox of the statement in psalms 2,11 עבדו את ה' ביראה וגילו ברעדה, “serve the Lord in awe; rejoice greatly while trembling.” Ed.]
While the description of the state of the universe before man, i.e. Jews, had been charged with the task of being a nation of priests and a holy nation, is meant to make us aware of our duty to live as servants of our Creator and to ensure that His handiwork will prove to be worthwhile, we face a dilemma, portrayed in the following parable.
While the description of the state of the universe before man, i.e. Jews, had been charged with the task of being a nation of priests and a holy nation, is meant to make us aware of our duty to live as servants of our Creator and to ensure that His handiwork will prove to be worthwhile, we face a dilemma, portrayed in the following parable.