“Im bechukotay teileichu-if you will go in My ordinances... I shall grant your rains in their proper season...”

-Bechukotay 26:3-4

The Talmud interprets the word im in this verse as a plea. In other words, it does not mean, as usually, a condition (“if you will go...)” but an appeal. G‑d, as it were, pleads with Israel to “go in my ordinances.”

This plea, coupled with the command, of itself confers ability and assurance to every Jew that “you will go in My ordinances,” as it is said, “none is rejected by Him,” (II Samuel 14:14).

A further interpretation states that the word bechukotay (in My ordinances) refers to all the mitzvot in general. There are three kinds of mitzvot: 1) mishpatim-precepts which practical reason or common sense would compel us to follow even if they had not been ordained in the Torah; 2) eidot-precepts which are not self-evidently rational principles but, having been ordained, can be reconciled with reason; and 3) chukim-precepts which are beyond human reason or rational understanding. In our verse, however, the term bechukotay refers to all the mitzvot of the Torah.

The Torah here uses the term bechukotay to refer to all the mitzvot, to teach us that ultimately even the mishpatim and eidot must also be observed in terms of personal submission to the Divine Will, just like chukim, and not because they make sense to us.

An observance of mitzvot out of a sense of total submission, as opposed to rational understanding, is permeated by spiritual delight. In fact, that kind of observance is superior to any other. It is like the service of a faithful and artless servant who delights in the pleasure of his master.

All this is indicated in the word “teileichu-you will go”: there is a mode of going, moving, progressing. The ability of this ongoing motion cannot come from one’s own internal powers, which are finite, but from a transcending energy, from delight, from vitality.

The Divine plea and assurance of the word im relates not only to the “body” (the physical act) of performing mitzvot, but also to the way this is done, namely, to the teileichu, the vitality and delight that accompany the action.

The reward, in turn, is that “I will give your rains in their proper season.” These rains refer not only to the literal, physical rains producing the material blessings that allow us to serve G‑d with peace of mind, undisturbed by mundane concerns. They refer also to “spiritual rains,” as in “My teachings shall flow like rain” (Deuteronomy 32:2), and on a more sublime level, to the “light of the Torah,” viz., the deeper levels of the Torah’s spiritual dimension. On still a higher level, they refer to the Torah-teachings of Moshiach of which it is said (Kohelet Rabba 11:8) that they are so sublime that the Torah studied in the present era is like “vanity” compared to the Torah taught in the days of Moshiach.