"Im be-chukotai teileichu ve-et mitzvotai tishmeru va-asitem otam." The Torah initially depicts the pinnacle of halachic commitment that warrants abundant reward by invoking the mysterious, ambiguous words, "im Bechukotai teileichu". The Sifra (cited also by Rashi) renders this pivotal phrase, "shetihyu ameilim ba-Torah", emphasizing a labor intensive, immersive commitment to Torah study.
It is significant that the same word - "amel" - is utilized in Massechet Avot (6:4) describing an orientation to Torah life and characterizing the conditions of its attainment: "kach hi darkah shel Torah: pat ba-melech tochal...ve-chayay tza'ar tichyeh uva-Torah atah amel, im atah oseh kein ashrecha vetov lach." Rambam (Hilchot Talmud Torah 3:6) codifies this "amal" perspective ("u-vaTorah tihyeh amal") as well. Moreover, in this context, he substantially expands this requirement by linking it with two other critical principles of personal religious attainment. He connects the ameilut lifestyle with the notion of lefum tza'ara agra (Avot- reward corresponds to sacrifice and sometimes suffering ) and also establishes it as a sine qua non for achieving the "keter Torah".
A further examination of Rambam's expansive treatment of the conditions for Torah growth (Hilchot Talmud Torah 3:12,13 and Perush ha-Mishneh Avot 5:19) reinforces the indispensable role of toil, self-sacrifice and total immersion. It also indicates that the amelut imperative is the linchpin and yardstick not only for religious sincerity and halachic commitment, but equally to the ambitious, crowning attainment of "chochmah", Torah wisdom! (a particularly premium accomplishment in the Rambam's halachic-religious scheme...). In these sources, the Rambam speaks about maintaining and sustaining (ha-Torah mitkayemet) one's religious and scholastic efforts and of the attainment of profound Torah wisdom, chochmah, almost interchangeably! [This is apparent by the selection of sources in the Talmud and midrash that he selected to integrate, as well as by comparing his formulations with the sources themselves. I hope to elaborate the nuances of the Rambam's special approach and presentation of these themes elsewhere.] It is evident that Rambam understood that maximal investment of effort and toil, and equally, maybe especially, the attitude that is implicit in this intense level of commitment, not only reflects sincerity and idealism, but also impacts the accessibility and quality of Torah study and religious growth.
Perhaps this perspective is implicit in the Torah's language itself - "Bechukotai teilichu" - in light of the Sifra's focus on amelut ba-Torah. Or ha-Chayim queries why amal ha-Torah should be characterized as a "chok". Or ha-Chayim, Kli Yakar, Maharal (Gur Aryeh) and other mefarshim were intrigued by the use the verb "teileichu" in conjunction with chukim, specifically in this context. Or ha-Chayim was further mystified by the plural usage of "chukotai". We may suggest that the Rambam perceived the ameilut orientation as a facilitator of "chochmah" precisely because Torah wisdom, particularly "chochmah" itself, is not easily accessed even by rigorous investment absent a total immersion and the eager orientation of an ameilut culture that transcends mere time and effort. While the dimensions of "da'at"- referring to data-knowledge, and binah- applied logic or analytical capacity (meivin davar mitoch davar) can be mastered over time, "chochmah", connoting a more intricate, nuanced, and profound wisdom that is more than the sum of its components, requires a culture of ameilut. [Obviously, defining these categories- da'at, binah, chochmah- rigorously and precisely constitutes an independent topic of great significance with a long history . For our present purposes, I am only interested in a cursory or rudimentary presentation of the different dimensions of Torah knowledge.] Mastery of the halachic system requires not merely enormous time and effort associated with any wide-ranging vast corpus, but also demands the cultivation of a different way of thinking and a different orientation about the role of halachic law as a system of ideal and Divine values (See Ramban ,beginning of Kedoshim etc. and the writings and teachings of Rav Soloveitchik zt"l). The term chok is perhaps employed here because it accentuates the inner Divine logic that embodies a distinct class of halachot, but that subtly apply to all of halachic law (and is partly the basis of its interconnectivity- see Hilchot Sanhedrin 4:8). [See Rambam's discussion of the primacy of chukim in the conclusion to Hilchot Temurah and Meilah etc. This may also be related to the Rambam's notion of "achdut ha-maskil ve-hamuskal" as a critical dimension of Torah study and avodat Hashem, especially as understood by Rav Soloveitchik in his classic essay "U'vikashtem Misham", and certainly is a critical perspective in understanding the underlying motifs of Brisker methodology.]
In light of this approach, we may better appreciate selected insights illuminated by various mefarshim, alluded to previously. Beyond their particular focus, in the aggregate, they highlight the singular character of halachic law and Torah study that demands not only the investment of enormous sustained and rigorous effort, but also the overriding orientation or pervasive culture of ameilut. Or ha-Chayim posits that the plural use of Bechukotai signifies that beyond the vast scope of the total halachic system, every single halachic institution or presentation requires additional multiple erudition: the interplay of the oral and written Torot, 4 methods of Biblical interpretation, seventy dimensions or faces of the Torah, and so on. He further speculates that this usage validates, indeed mandates the appropriate personal creativity-chidush of qualified talmidei chachamim! These comments stand independently, but surely reinforce a larger aspiration of and path to chochmat ha-Torah! Maharal posits that the term "teileichu" connotes that serious, rigorous Torah study triggers ever more profound comprehension and appreciation of Torah ideals. One may posit that "teiliechu", like Avraham's paradigmatic "lech lecha" constitutes a transformative journey in which the revelation of singular Torah values refines, revises, and even redefines the very identity of the committed and immersed party. This is absolutely consistent with an ameilut orientation that not only accesses information, but that opens provides a pathway to true "chochmat ha-Torah"! Or ha-Chayim (and Kli Yakar) speculates that the term "teileichu" implies that one's commitment is so intense and transformative that it engenders a natural compliance. Ameilut habituates halachic conduct, but likely also generates the internalization of halachic norms into values, achieving the ultimate standard of avodat Hashem. [See Rambam, Shemonah Perakim ch. 6], and truly facilitating the ideal of "chochmat ha-Torah".