Although most berachos as we know them were formulated in the days of the second Beis Hamikdosh, according to one Talmudic tradition (Menachos 53b), the concept of reciting them with great daily frequency goes back to the time of Dovid Hamelech. In response to a deadly plague that took a large daily toll, Dovid Hamelech divined with ruach hakodesh that the recitation of one hundred berachos a day would raise the community's spirituality and make them worthy of healthy longevity (Aruch Hashulchan, Orach Chayim 46).
Which blessings are to be counted? What do we do on Shabbos when our amidah is only seven berachos? Does it include responding to the blessing of another? Does one actually have to track the blessings during the day? These are some of the questions that have grown into a sizeable literature over the centuries.
However, most puzzling to me is that Dovid Hamelech promoted this ruling by appending it to a passuk (10:12) in our parsha: ועתה ישראל מה ה' אלקיך שאל מעמך כי אם ליראה את ה' אלקיך ללכת בכל דרכיו ולאהבה אתו ולעבד את ה' אלקיך בכל לבבך ובכל נפשך - Now, Yisroel, what does Hashem, your G-d, ask of you, only to fear Hashem, your G-d, to go in all His ways and to love Him and to serve Hashem, your G-d, with all your heart and all your soul." The word "מה" in the text, with the addition of an aleph, becomes the word "מאה", one hundred, and hence one hundred berachos a day. At first glance, it isn't clear what Dovid Hamelech thought would be gained by developing this allusion - it seems so forced!
Indeed, the passuk itself was studied carefully by the earliest commentaries, as the passuk seems to understate the entirety of the Torah mission and lifestyle. It seems to encompass the love and fear of Hashem and the entire service described by our mitzvos and belittle the ongoing demands and sacrifices that a counter-cultural life places upon us. It is interesting how the word "mah," which would seem to minimize its subject, is understood by Dovid Hamelech to create a demanding daily regimen of berachos.
It was not inconceivable to the Sages of old that we could slow down one hundred times a day, just for the time it takes to say a beracha and marvel and ponder. Dovid Hamelech understood that pensive and mindful people, as well as meaningful and transformative service of Hashem, can be shaped by a regimen of contemplative and appreciative moments.
This is not unlike the opening Medrash Tanchumah of the parsha, quoted by Rashi, which teaches us that the promises of plenty are conditional on the careful observance of the "mitzvos of the heel," i.e., the mitzvos that we step over and often dismiss as being easy and unchallenging. As we have pointed out in a previous article on this website, we not only improve through confrontation and distillation, but we also mature through steady and gradual osmosis, naturally absorbing from our environs and harmoniously incorporating life's lessons into the way we live.
Hashem, in His kindness, does not insist that we raise ourselves only through stubborn contrariness. Rather, by surrounding ourselves with a continuous awareness of Hashem's presence and gifts, serving Him becomes natural. This is the pleasant way of Torah referred to by Dovid Hamelech - derocheha darchei noam - and one who comes to realize it gives expression to the love Hashem has for His children and the beauty of His Torah.
