The opening pasuk of Bechuosaki (Vayikra 26:3) lists three conditions for Hashem's blessings. The first is to walk in the way of Hashem's decrees, meaning to labor in Torah (Rashi). Like walking, learning Torah requires great effort, but allows for unending, and gratifying, progress. This is particularly true regarding decrees (chukim) whose reasons are not known (Maharal). Our efforts must be guided by the interpretations of Chazal (Rashi, 14). The second condition is to observe the commandments. We must labor in Torah in order to observe and fulfill what we learn (Rashi). To observe means to guard in one's heart, i.e. to remember what we learn so that we can fulfill it in practice (Maharal). The third condition is the actual fulfillment of the mitzvos.
The Torah (14,15) lists seven conditions for Hashem's curses. The first two (14) correspond to those of blessings: not laboring in Torah and, as a result (Rashi), not performing mitzvos. The next five (15) are: despising others who perform mitzvos, hating Torah scholars, preventing others from performing mitzvos, denying mitzvos and even denying Hashem (Rashi).
Seforno counts four conditions in pasuk 15. The first is to feel disgust for decrees, presumably because of a failure to know their reasons. The second relates to mishpatim, whose reasons are known and proper, so that disgust cannot arise spontaneously. One must intend to become revolted by them, as one who causes himself to vomit. One does so only in order to enable the third condition, the wholesale abandonment of the yoke of mitzvos. Yisrael knew that idolatry was meaningless and served idols only to permit public sexual immorality (Sanhedrin 63b); they cast away the yoke of Torah so that they could not be rebuked for their sexual sins (Rashi). The final condition is to abandon Torah and mitzvos entirely, in order to be like the other nations of the world.
If all of Am Yisrael fulfill the three positive conditions, Hashem blesses them. If all fulfill the six or seven negative ones, Hashem curses them. Our generation has witnessed both positive and negative progressions. Notwithstanding the prescient comment of the Meshech Chochma predicting disaster in Berlin-centered Europe (26:44), we cannot attribute the mixed bag of blessings and curses to particular righteous or sinful behavior. Nonetheless, we must discern historical patterns to enable ourselves and our families to benefit from the positive and avoid the negative.
The volume and intensity of toiling in Torah has increased exponentially in the post-Holocaust era. The sheer number of advanced Torah scholars, both in Eretz Yisrael and in America, is likely unprecedented and was certainly unimaginable two generations ago. Moreover, the emphasis on in-depth learning of practical halachic topics has risen dramatically, as demonstrated by the stunning output of both original and collected halachic works in both Hebrew and English. This has led to more scrupulous observance of mitzvos, thus completing the progression of conditions for blessing.
Unfortunately, some of those who have not joined the toil-in-Torah movement have exhibited some signs of Rashi's negative progression. Laxity in mitzvos performance has led to occasional bashing of so-called charedim and Torah scholars, even within Orthodoxy. Among the non-Orthodox, denying mitzvos and even denying Hashem is troublingly prevalent.
The Seforno's progression is eerily familiar. Non-observance of ritual law has led to a frightening permissiveness. Chastity and monogamy, time-honored values admired even by non-Jews, have given way to a culture of non-judgmentalism towards any action performed by "consenting adults." Jews, even some who self-identify as Orthodox, have declared that Torah law is unethical, misogynist and undemocratic. These seemingly principled statements are, sometimes perhaps subconsciously, a means to cast away the yoke of Torah. This insidious attempt to seize the moral high ground and avoid rebuke must be recognized and rejected by the faithful. The final step, to be like the other nations of the world, has led to horrific levels of assimilation and intermarriage.
We read the curses before Shavuos so that they may disappear together with the old agricultural calendar year (Megilla 31b). As we approach Shavuos, we must walk "Bechukosai", toiling and advancing in Torah, learning about performing mitzvos, and avoiding the spiritual pitfalls of our generation. Our efforts will be rewarded with blessings for ourselves and our families. We pray for a collective national effort which will confer berachos on all of Am Yisrael.