Parshat Bechukotai depicts the stark choice confronting the Jewish nation. The tone-setting phrase for selecting a spiritually demanding and meaningful existence, "im Bechukotai teilechu", is surely significant. Rashi, citing the Sifra, renders this a commitment to "ameilut ba-Torah". The various interpretations of this intriguing phrase emerge as linchpins to a productive Torah life. [See, also, my article, Ameilut Ba-Torah: A Formula for Halachic Achievement and Commitment, particularly regarding Rambam's approach to this theme.] We shall briefly examine several themes.
Some commentators (see also the material cited in Haketav ve-Hakabalah, Vayikra 26:3) posit that the term chok in this context connotes depth of understanding that reflects inexhaustible effort driven by a passion for and profound awareness of the inestimable value of devar Hashem. The poetic verses in Sefer Shoftim (5:9,15 see also 5:14), "libi le-chokekei Yisrael hamitnadvim ba-am barchu Hashem", "gedolim chikekei leiv" and other texts support this view. "Im bechukotai teilechu" in this context refers both to the product of such critical investigation, as well as the process of depth analysis itself. "Ameilut", often inadequately translated merely as effort, implies an irrepressible immersion in the infinitely intricate and comprehensive corpus of Torah not out of a sense of duty, but as an impassioned calling, the telos of life. Ohr ha-Chayim, too, accentuates "be-chukotai" as a commitment to rigor, excellence, and profound comprehension in Torah study, adding that since extensive knowledge, even expertise, and precise understanding are prerequisites for piety (Avot 2:5 - "v'lo am Ha'aretz chasid"), "im bechukotai teilechu" necessarily precedes "ve-et mitzvotai tishmoru". Moreover, according to Ohr ha-Chayim, this maximalist quest for devar Hashem entails the principle of the multidimensionality of halachic thought (shiv'im panim la-Torah), as well, as long as its pursuit is governed by the traditional mesorah methodology also qualified by the very same next clause- "ve-et mitzvotai tishmoru"!
Recognizing and cultivating the depth, range, and comprehensiveness of Torah is vital for navigating a complex and challenging physical world in which we aspire to attain spiritual greatness. In addition to providing indispensable guidance and direction to realize Torah aspirations, the very experience of Torah immersion is consequential. Chazal assert that Torah study is an effective antidote to neutralize destructive impulses: "mash-cheihu lebeit midrash...barati yetzer ha-ra barati Torah tavlin" (Kiddushin 30b). The profundity of Torah, its majesty, its Divinity radiates truth and inspiration, fortifying faith and strengthening commitment even in times and circumstances that are otherwise inconducive to sanctity and spiritual growth. [See also Chidushei ha-Grim, Vayikra 26:3 on this theme.] Furthermore, attachment to the Torah, especially on the magnitude of "ameilut", constitutes an inherent bond with Hashem, a transformational transcendent experience ("achdut ha-maskil ve-hamusklal", as Rambam in Moreh Nevuchim characterizes it). In this respect, ameilut ba-Torah is the primary resource in combating pernicious forces and especially in promoting the agenda of "mamlechet kohanim v'goy kadosh".
The term "chok" also conveys that our encounter with Torah study and practice must be imprinted, etched onto our very identity. A superficial engagement even one that entails extensive knowledge and understanding is insufficient to neutralize the complex of forces that erode or at least distract from a spiritual focus. Only the internalization of halachic values guarantees a meaningful halachic existence. As Ramban frequently notes (beginning of Kedoshim - "Kedoshim tihiyu", parshat Emor - "shabbaton", parshat Shoftim - "veasita hayashar vehatov") one can be technically compliant with the letter of halachic law and still trample upon its ethos. The capacity to assess and respond properly to changing or pressured circumstances particularly requires the wisdom and commitment that can only come from "im iechukotai teiliechu" in the sense of comprehensive internalization and absolute identification. Some (Haketav ve-Hakabalah op cit, and see Rav Hirsch commentary) link chok to "cheik", signifying something that is deeply ensconced in and inextricably inseparable from its host. By definition, our assimilation of chukim by means of rigorous and passionate ameilut is transformational, not something that is subject to changing venues or conditions. Thus, genuine "bechukotai" entails an omnipresent "teilechu" (patterned after the paradigmatic consistent distinctiveness of Avraham Avinu's original "lech lecha"). This facet of ameilut ba-Torah is crucial to the promotion of a personal and national agenda of sanctity and spirituality.
Finally, we note that various midrashim emphasize that im bechukotai teileichu refers particularly to mastering the oral law, as well as to the conjunction and integration of the oral and written Torah by means of the midrashei halachah (see Rashi 26:3, 14, Sifra, Sifrei Re'eh, no. 59, Kiddushin 36a), the methodological source for halachic exegesis. This focus certainly reinforces the previous themes. The depth and range of halachic law and thought, whose mastery demands excessive ameilut, certainly accentuates Torah she-baal peh (see also Gittin 60a). The capacity for a transformative and branding experience that internalizes values surely revolves around comprehensive and conceptual Torah study, especially one that also effectively accounts for the interface of the two torot. However, there is an additional facet that projects the centrality of Torah she-baal peh as the prime methodology of spiritual attainment. Or ha-Haim and Hatam Sofer develop the striking idea that personal chiddush that stems from classical, traditional methodology and mesorah is highlighted in this context as a consequential factor in attaining a life of blessing.
Conceivably, this is due to the fact that appropriate chiddush embodies the remarkable partnership between Hashem and Am Yisrael in Torah itself. The responsibility for accurate transmission of the vast oral law invests great reliance upon Klal Yisrael as a stakeholder in the enterprise of Torah learning and observance. The capacity to apply the Torah with integrity to a world in constant flux further rests upon and attests to halachah's conceptual character embodied by the centrality of the oral law, and the responsible creative role of chakmei ha-mesorah. These dimensions establish that Am Yisrael is not merely the passive recipients of the halachic system, but are, in appropriate measure, active participants in this great enterprise that crystallizes kedushah in the world. The primacy of im bechukotai teilechu for a life of meaning and berachah is compelling, indeed!
It is surely no coincidence that our entire commemoration and celebration of gilui shechinah and the giving of the Torah (mattan Torah), the most anticipated and consequential moments in human history, is only accessible by means of the mesorah of the oral law. As is well known, the Torah itself never explicates the link between the giving of the Torah and Shavuot. Indeed, those who denied the authenticity of the oral law, the tzedukim, were led astray by the unvarnished reading of the written law's phrase "mimacharat ha-shabbat" (Emor-) even with respect to the timing of the holiday. Moreover, as we have discussed elsewhere (Shavuot: Celebrating Human Responsibility and Involvement in the Giving and Receiving of the Torah), there is significant ambiguity about the actual date of the giving of the Torah (see Magen Avraham, beginning of Hilchot Shavuot). The Talmud (Pesachim 68b) declares that there must be a component of "lachem" in the observance of Shavuot, as it is the day in which the Torah was given! As we have previously explained (op cit), this apparently surprising correlation underscores the singular partnership between Hashem and Am Yisrael and especially the role of chachmei ha-mesorah. In addition to mattan Torah from Hashem's perspective, there was also simultaneously a kabbalat ha-Torah from the vantage point of Klal Yisrael. [See Yam Shel Shlomo, introduction to Bava Kama. He asserts that this kabbalah was the source of eilu ve-eilu divrei Elokim Chayim, a theme that integrates into our present analysis.] Indeed, Aruch ha-Shulchan, in his commentary on the Haggadah (Leil Shimurim) interprets the passage in "Dayeinu"- "ilu kirvanu lifnei Har Sinai ve-lo natan lanu et ha-Torah dayeinu" by emphasizing the word "lanu". He explains that it would have been sufficient for Am Yisrael to receive the Torah as passive recipients, but Hashem elected to significantly expand the role and responsibility of the nation so that we, "lanu", had an important if limited role in the Torah's explication and application, the basis for the principle of "lo bashamayim he" (Temurah 16a, Bava Metzia 59b). The structure and celebration of Shavuot is, indeed, a true testament to a vital "im bechukotai teileichu", the cornerstone of aspirational Torah life.
More divrei Torah from Rabbi Rosensweig