והיה ברכה - A new understanding of והי"ה ברכה as actually implying an existential definition of selfhood as existing as and within, and only within, ברכה. This is the deeper meaning of ברכה being the only solution to the problem of לא יתבוששו which is so very much part of what it is to exist, even as a מ"ה, itself the reason for all these problems from the time of במ"ה אדע and מ"ה אנוש which form the basic statement of existential conceit, addressed here by מ"ה ה' א' =מא"ה ברכות
The only single theme that addresses all the disparate elements of Ekev is the discovery of an existential conceit almost unavoidable, the conceit of entitlement. This is the natural continuation of ואתחנן as אינם מבקשים אלא מתנת חינם, the essence of תחנון and the acceptance, as the Zohar says, of death itself, or more accurately, of non-existence. Anything less makes existence untenable, a here-today-gone-tomorrow violation of reality. This is expressed in the nature of ברכה, of לא תשכח את ה' אלוקיך, of the הוא הנותן לך כח לעשות חיל, which in the end, surprisingly, comes down to an understanding of ארון, the strange כלי מלחמה and obviously far more than a repository for the לוחות.
It is therefore in this context that we discover the idiocy of כבוד לעצמו just as we discover the deathliness of על עסקי שלו, how it is ultimately עשה צרכי"ו which can only be a pile of shit. The need to recognize that all זכויות are themselves gifts, not rights, such that it can never be even an element, not of any value at all: אל תאמר בלבבך, and ultimately לא תם עון האמורי, or למה יאמרו מצרים is indeed more important than the survival of Yisrael, which becomes אמרתי אפאיהם. This is why the structure is first the ארון and then the תפילה redux, and at last the warning of the Existential Conceit of Entitlement, as old as the ולא יתבוששו where even עניו מאד מכל האדם is not enough, even מ"ה itself, for in the question it suffers the conceit of questioning, as if there is an issue to discuss.

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