(12) And if you do obey these rules and observe them carefully, your God יהוה will maintain faithfully for you the covenant made on oath with your fathers:

(12) And now, O Israel, what does your God יהוה demand of you? Only this: to revere your God יהוה, to walk only in divine paths, to love and to serve your God יהוה with all your heart and soul,

(4) The effect of humility is fear of the LORD,
Wealth, honor, and life.

Rabbi Yoḥanan said: The Holy One, Blessed be He, rests His Divine Presence only upon one who is mighty, and wealthy, and wise, and humble. And all of these qualities are derived from Moses. He was mighty, as it is written: “And he spread the tent over the Tabernacle” (Exodus 40:19), and the Master said: Moses, our teacher, spread it himself. And it is written: “Ten cubits shall be the length of a board, and a cubit and a half the breadth of each board” (Exodus 26:16). Moses was tall and strong enough to spread the tent over the boards alone. The Gemara asks: Say that he was tall and thin, and the fact that he was mighty cannot be derived.

And if you wish, say instead that the Levites were not extraordinarily tall, and this can be derived from the Ark of the Covenant, as the Master said: The Ark itself was nine handbreadths tall as stated in the Torah, and the Ark-cover was one handbreadth, for a total of ten. And they learned through tradition that every burden that is carried with poles, one-third of the burden is above the porter’s height and two-thirds are below his height. It is found, then, that the bottom of the Ark stood ten handbreadths above the ground. The Gemara asks: And let us derive it from Moses, and why was the first proof insufficient? The Gemara answers: Perhaps Moses was different from the other Levites and taller than they were, as the Master said: The Divine Presence only rests upon a person who is wise, mighty, wealthy, and tall. Since the Divine Presence rested on Moses, he had to be tall.

Deuteronomy 10,12. “and now, Israel, what dos the ‎Lord your G’d ask of you other than to revere and be in ‎awe?”
It is a well known rule in Judaism that we must ‎each endeavour to be modest, humble, in all our aspirations as ‎well as in all our undertakings. In the event that someone were to ‎misinterpret this rule as extending also to the manner in which ‎we relate to serving the Lord, this would be a gross error; on the ‎contrary we must constantly remember that our deeds in terms ‎of serving the Lord are of the utmost importance to Him, and we ‎must therefore try to excel in that realm of our activities. Seeing ‎that our “service” provides Him with pleasure it is logical that we ‎must strive to provide Him with as much “pleasure” as it is ‎possible for us to do. If we were to extend the principle of ‎modesty and humility to the way in which we serve the Lord, and ‎present it as part of our modesty, this would in fact be akin to ‎blasphemy.‎
Our sages have alluded to this subject in Sotah 5 where ‎the Talmud says that among people excommunicated there are ‎some that are haughty and others that are not. The Talmud had ‎previously recommended that Torah scholars must possess a ‎minimum of visible self respect known as sh’minit ‎be’shminit, (smallest unit of measuring devices) as otherwise ‎ordinary people, instead of revering them, would belittle them, ‎and if that were to happen they would in fact belittle the Torah ‎knowledge that such scholars represent. According to our author, ‎the very fact that we must provide G’d with “pleasure” through ‎our service implies that we ourselves will have some satisfaction ‎of having been the vehicle to cause G’d such “pleasure.” If we ‎were to be too modest, how could we feel privileged to have been ‎this vehicle of G’d’s “pleasure?”‎
Our sages in Chagigah 7 are on record that the Israelites ‎provide G’d with His sustenance. Receiving one’s sustenance ‎certainly results in the recipient “enjoying” some pleasure from ‎the experience. This is what Moses had in mind when he asked ‎the rhetorical question: “what does the Lord your G’d ask of you? ‎The virtue of ‎יראת השם‎, “reverence for the Lord,” is none other ‎than the virtue of humility. Our sages in Chulin 89 dwell on ‎the relative humility and modesty of Avraham and Moses, ‎quoting various verses on the subject. They conclude that when ‎Moses said of himself and his brother Aaron: ‎ונחנו מה‎, “and what ‎do we amount to?” [omitting even the letter ‎א‎ from the ‎word ‎אנחנו‎ for “we,” Ed.] that this is the level of humility ‎that G’d expects of each of us. In other words, whereas ‎concerning all other attributes, humility must accompany them ‎in order for the owner to practice them optimally, when it comes ‎to reverence for the Lord, such considerations are ‎counterproductive; fear/reverence/awe of the Lord must be ‎maximized so as to provide the Lord with a maximal amount of ‎‎“pleasure.”‎