Mirror Worlds - The end of מצוות as a personal endeavor in the search for עולם הבא or usage of the פרוזדור לעולם הבא. This is the necessary redefinition of all עשייה after the rejection of רב ל"ך and the rejection of חן as a meta-חינם, in which it is time to grow up and be aware of the real place of מצוה as part of the real place of your selves in the universe, the expression of the love of a רבים as a species of כל משפחות האדמה which is the essence of עקב גבי אברהם ויצחק, which is the nature of ברכה out of the concern for the earth, and an awareness of the place of ארץ ישראל across the universe in every manifested planet as the expression of ראשית and the power of the מצוה which is greater when there is less destructive self-involvement, as implied by the רצה הקב"ה לזכות את ישראל אליבא דרמב"ם, greater when it is merely בא לידך and comes your way as the result of a lifetime of עקב תשמעון which makes the שכר, which is yourself, possible at last instead of being an obstacle to achievement, the way around the ולא יתבוששו in the original Eden.
When one hears the אל תוסף עוד דבר איתי as saying, “We have so many important things to discuss, why is the personal dispensation of your final years’ worth all of this—must it always be about you?” it becomes so clear why the תלמיד כמה סרבן והרב כמה קשה, and why that is enough of a reason to “cut it out, already! This really is embarrassing!” It is at last an opportunity to fully hear Einstein’s “optical delusion” (sic) of seeing oneself as an entity separate from the universe, and to look at how puerile it appears from that perspective to maintain a life style of searching for self, instead of discovering that universe which is you, כל העולם כולו לא נברא אלא לצוות לזה, a life of avoda and beracha, a life of והי"ה ברכה, where your existence becomes pure ברכה in its place within the universe.
Which is why this is indeed the only place where we discover that יכול כל אחד להיות כמשה even from a simple reading of ועתה מה ה' א' and the answer that למשה מילתא זוטרתי. But on the much more profound level, the ועתה ישראל is Moshe’s rolling up his sleeves, explaining that now that we understand what we’ve been through, having lost the childishness of looking at רב לך in horror, understanding that though, as children, God is even willing to protect us from the bears, will make sure that we don’t end up vulnerable to our own failures, and that if we are weak hearted we can punch tiny holes in pipes and pretend that it is just as good as the joy of גשמים, that is exactly as saying that a test tube baby, dropping some sperm onto an ovum with a pipette, is just the same as making a baby, exactly the metaphor for גשמים ואשה that is the גמרא תענית, that nonetheless we are part of a real world that ultimately is about so much more than me, that is the new sense of בכל לבבכם ובכל נפשכם של הרבים. “So now, says Moshe, how about our getting down to basics, the choices, the paths, the ultimates which I have already gone through and can see as מילתא זוטרתי, as מה הוא שואל ממך, this is not “from you” it “is you!” Now we can truly see this through him.
Ekev provides the entirety of the 9th Perek, the 7th Perek, and 3rd Perek of הלכות תשובה, and the mirroring between them, the way that עולם הזה is indeed the path to עולם הבא and therefore central to the ברית והשכר though not סוף כל השכר which, naturally enough is עקב: ומחר לקבל שכרם; but also the way that עולם הבא is the only path to עולם הזה’s utilization, for without the context of עקב – סוף השכר לבוא – סו"ף ישראל לעשות תשובה – כדי שימות והוא בעל תשובה there is no way out of the actual עקב which is the רמו"ס חצרי of Perek 7. But it also provides the way that a properly understood and accepted עק"ב becomes the only way that עולם הזה actually provides the access to עולם הבא. The very mirrored interrelationship between them is what creates the reality which עקב merely describes, provides the completion of true ברכה for it is the linkage that itself makes ברכה possible (!), makes the ארץ למטה ארץ למעלה וארץ הראשוני interlinked, and allows the שלמות הארץ that Moshe describes here at the end of the parasha.
For Ekev is the secret of ליני הלילה, the secret that provides the linkage between the status within עולם הבא which defines the meaning of all activity within עולם הזה and which is the essence of the דין ראש השנה which appears in Ekev after ועת"ה ישראל אינו אלא לשון תשובה, viz. אר"ץ אשר עיני ה' א' בה מרשית השנה עד אחרית שנה along with the actual writing and presenting of the לוחות שניים in a way which assures that they will kept safely out of Moshe’s hands and not be broken (Hizkuni) which is Yom Kippur. This is the only time that the Torah actually relates the two days that to us form beginning and end of the עשרת ימי תשובה, and it is within the context of the Last Forty Days on Har Sinai discussed here in Ekev. For the עתה ישראל means רש"י על דברים פרק י פסוק יב : יב) ועתה ישראל - אע"פ שעשיתם כל זאת עודנו רחמיו וחבתו עליכם ומכל מה שחטאתם לפניו אינו שואל מכם: כי אם ליראה רבותינו דרשו מכאן הכל בידי שמים חוץ מיראת שמים:
The multiple levels of ekev-implications lead here to a completely new paradigm which is post לך לך לך but which become here at last והיה ברכה which means that they are linked to the essence of ארץ ישראל and not to ארץ ישראל as a “reward” for ברית or a result of ברית: את הברי"ת ואת החס"ד is entirely Avraham, oriented as is עקב אשר אברהם . For the combination of ל"ך רד and רב ל"ך spells the end of the involvement in לך which can ultimately lead to חינם or to דיין האמת. The amazing transition to הטוב והמטיב which is accomplished through the conclusion, the סוף, the ט"ו בחודש ומילוי הלבנה, of the very events that brought the דיין האמת של ביתר into the ניתנו לקבורה which is here בגיא זה קבורה for משה רבינו

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