Shabbat Parshat Ekev

As we proceed through Sefer Devarim, we are presented with a series of radical dichotomies, expressed, for example, in the choice between Bracha and K’lala.
This notion is introduced by Moshe with the question in 10:12-13 “What does HaShem ask of you? – Ki Im – just to fear HaShem your God, to walk in all of His ways, and to love Him, and to serve HaShem your God with all of your heart and all of your might. To observe HaShem’s commandments and His statutes that I am commanding to you today for your benefit.”
The glaring question is, how can Ki Im be understood in this context? It would seem to be a diminutive expression, but that does not seem to fit with the list of requirements that follow.
One approach explains that there are so many things in life that are just givens, beyond the control or choice of the individual – such as the family you are born into, your access to educational opportunities, et cetera. The one thing you can choose is to have Yirat Shamayim. This is a narrow, circumscribed decision to be made. It is Ki Im in the sense that one needs “simply” to choose to do the right thing morally, then all of the other behaviors laid out in the Pasuk will follow.
A second approach, that of the RaMBaN solves the dilemma by parsing the Pasuk differently, placing Ki Im with L’Tov Lach, meaning you would do well to follow this formula; it is for your own good.
This answer is problematic because we have understood that the highest order of Avodat HaShem is using our Bechirat Chofshit to choose morality Lishma, not for extrinsic reward.
One possible answer is that, while the highest level is in fact acting Lishma, here Moshe is warning Bnei Yisrael of the dire consequences of poor choices once they enter Eretz Yisrael.
A third approach to Ki Im, suggested by the Gemara is it can be understood, at face value, as a diminutive. The point being that this mode of behavior was no big deal for Moshe.
This answer is problematic as well, from two angles. First, did Moshe have no Yetzer to conquer? In fact, we are given to the understanding that the greater a person’s impact, the greater must have been their personal battle with their impulses. Secondly, did Moshe have no psychological sophistication with which to empathize with the intended audience of these remarks? This does not seem possible – he knew Am Yisrael.
Another Aggadeta on the same Blatt sheds light on Moshe’s intended meaning. It says that at the end of days, HaShem will slaughter the Yetzer HaRah and two groups of people will cry: Tzadikkim, who will wonder how they ever conquered this huge mountain, and Reshaim, who will wonder how they failed to conquer this single strand of hair. By minimizing Yirat Shamayim, Moshe is pointing out that it is just one small decision (a strand of hair) that needs to be made in order to live a moral life – this puts everything else into motion. -OM