Im bechukosai tailaichu
Rashi: shetihiyu amailim batorah

If you will go in My statutes
Rashi: that you will labour in Torah
 

Why is "labour in Torah" expressed in the passuk as bechukosai TAILAICHU, as  "going in the statutes?"
What does "labouring in Torah" entail??

Rav Tzaddok miLublin explains that labouring in Torah refers to the learning of Torah sheb'al peh, the oral Torah, rather than the Torah shebichsav, the written Torah.

The medrash Tanchuma says that when Am Yisrael exclaimed na'aseh v'nishmah, they were referring to Torah shebichsav, the written Torah, for there is no sweat, toil or frustration involved in the learning of Torah Shebichsav.  When the medrash relates that HaKadosh Baruch Hu held the mountain over us and told us that we must accept the Torah, willingly or otherwise, this medrash refers to the Torah sheb'al Peh.  The learning of Torah sheb'al peh involves intense exertion, great frustration and even loss of sleep.
It is through this tremendous exertion and labour that the Torah becomes carved and engraved into the heart.  and therefore the passuk expresses the Torah sheb'al peh that is thus acquired as chukos (chakak=engrave).

When this directive is carried out, HaKadosh Baruch Hu promises us,  TAILAICHU, you shall go forward, you will advance, you will be HOLCHIM, those who move ahead.

Mal'achim, angels, are stationary, OMDIM, for their spiritual level is fixed.  Man, on the other hand, as long as he is alive, he moves spiritually.  Hopefully, this movement is upward, forward, ahead.

How can a person be assured that his movement is forward, and that he is not chas veshalom regressing and falling into degenerative behaviour patterns directed by the yetzer harah??

Only through the involvement, exertion in Torah sheb'al Peh.

One can observe a peculiar phenomenon.  Young people start out, graduate from school with all the great promise of bright futures ahead, brilliant careers, salaries, talent and charm to get them where ever it is that they wish to go.  But you meet them twenty, thirty years later, and what becomes of them?  And you wonder, what ever happened to all the promise, all their dreams?  How can one prevent stagnation and degeneration of character?  What is the secret to true enthusiasm, happiness and achievement?

The passuk states the answer boldly and clearly.  The only road to real advancement and progress in life is through AMAILUS baTorah, that is through the constant labouring in Torah sheb'al peh.  This is not a cushioned ride on a road with great fanfare.  There are no oohs and aahs to be heard.  It is rather a humble, quiet and non-obtrusive path, requiring much self-discipline in order not to be diverted or lured by the many confusing distractions.

But it leads you to great destinations.

And what about the women, who are exempt from the study of Torah sheb'al peh, how can they advance, and move ahead?

It is important to realize that women are exempt but not excluded from the study of Torah sheb'al peh.  A woman who truly wishes to learn Torah sheb'al peh may do so, provided that her learning does not conflict with her many vital responsibilities for which she was exempted in the first place, and secondly, that the learning is carried out in a manner which poses absolutely no breach of the highest standards of modesty.

However, this is not the direction to which chazal point the focus.
Nashim, b'mai zacha'in?  B'akrai bnaihu lvai knishta, uvasnoi gevaraihu bai rabanan, v'natrin l'gavraihu ad d'asu mibai rabanan.
Women, how do they merit?  They send their sons to learn Torah, they allow their husbands to go to learn, and they await their return from the Bais Medrash.

The primary emphasis of chazal is on the moral, and emotional support and encouragement which the woman provides, which is a most essential part of the greater picture, for in this lies her unique strength..

What greater (timely) example can be given to illustrate this lesson, but Rochel, the wife of Rabbi Akiva.  The Lubavitcher Rebbe zt"l points out, in the words of chazal, "they await the return of their husbands":  Rochel waited twenty four years...
Let us further examine:
Rochel sent her husband to learn, but how did he look at the outset?  Forty years old ( it is never too late) and illiterate, resented talmidai chachamim!
Rochel sent her husband, but how did she get him to go?  Chazal relate how Rochel,  with great sensitivity helped her husband overcome his feelings of shame and self-consciousness. (forty years old and sitting in cheder with little children learning alef-bais).

Rochel  planted a flower pot between the humps of a dromedary, and off she went with Akiva and the animal to the market.  The first day, the whole population came to veiw the hilarious sight and to laugh.  The next day, the silly sight drew a crowd, but not like the first day.  The next day a few people showed up, but most just walked right past them.  And the next day, it was just a regular sight to see a camel with flowers growing off his back.  The passers-by had gotten so used to the sight, that it drew no response at all.  You see, said Rochel, people get used to everything, so why be ashamed!  It worked.

The Vilna Gaon quoted this gemara in the hesped for his wife.  Her merit is greater, he said.  While I went to learn Torah in the heated Bais Medrash, she sat home in the cold...

And what did he have to say about his devoted wife?
Rabbi Akiva announced before all,
Sheli v'shelachem, shela he!
All of my Torah and all of your Torah belongs to her!

The destination is great.
Im bechukosai tailaichu...