To the young men in their yeshiva years, it would be a sure bet that this Rashi would be the central text for the weekly words of inspiration and guidance. For one who is in a later stage of life, the same Rashi will bring on a smile and nostalgic moments of talks that were inspiring and ambitious in equal measure. I am referring to the opening Rashi of this week's parsha, which concludes with "shetiyu ameilim baTorah", words that have challenged every bais hamedrash to use all of our G-d given energies and faculties, without any reservation at all, in plumbing the depth of Torah.
Rashi is commenting on the first precondition of several, which we must meet as a people in order to earn the promises of goodness that follow. To concretize what would otherwise be an ambiguous and abstract text, Rashi interprets the first phrase of the parhsa, "im bechukoisai teleichu - if you will follow in my laws" as if to say, if you will tirelessly and single mindedly engage in Torah, its wisdom and perhaps its many varied challenges. Thus this very first phrase can be distinguished from the one that follows which simply demands our adherence to all mitzvos.
Many commentaries question why Rashi chose, of all the dimensions of our lifestyle, exclusive dedication to and focus on our studies to be the elucidation of a rather general phrase. I have often wondered why Hashem gave this demand the highest priority over all the many mitzvos and attitudes that we are enjoined to practice and master.
Moreover the call to "ameilus" is puzzling. To study without distraction may readily be within grasp of those whose entire life is enacted within the physical four walls of the bais hamedrash. There, it is a call for more hours inside and fewer outside, or for greater care in one's thinking or for a quicker pace with an eye for greater breadth. However, how does Rashi intend to challenge the winemakers, those who are stretched thin between the noble efforts to support one's wife and children all the while tending to their various needs and carving out time to study in fulfillment of the mitzvah, "vohegeso bo yomem voleilo". After all, the blessings of our parsha are addressed to and through the farmers and their community more than anyone else.
All that being said, we do know that when under pressure to present our work, we naturally seclude ourselves, putting up all the "do not disturbs" in all forms available to us. It is then that we not only block any absolutely unnecessary disturbance but block out time as well, creating a new space that did not exist before and that cannot be trespassed if we are to succeed. We therefore well understand that distractions will not only dilute the powerful drive of curiosity and the problem solver within us that we usually find so engaging, but will also disturb any contiguous time that would allow us to immerse ourselves in our work.
Perhaps Rashi wants us to consider that we who are already over-committed will find the strength to block out time and space for Torah study - "kove'a itim latorah " if we can see that every mitzvah and passage contains a "chok' - an almost impenetrable idea - in some way or to some measure. "Im bechukoiusai telechu"! Thus "ameilus" is borne out of an appreciation of the "chok" of every mitzvah and the extent of focus that it will demand of us. It has to be this way. Coming from on High, every Torah idea must have a range of insights that cover the full gamut of human reasoning to uncover. Appreciating a mitzvah for what it indeed is requires that we accord it the same undivided attention that many projects and challenges get from us from time to time. Thus realizing that Torah study will require its own space in time and thought is an expression of our understanding of the great gift and opportunity that it is, and it indeed is a good place to start earning the many berachos that Hashem wishes to give us.