I would now like to suggest a reason why it was orchestrated from above for the Ohr HaChaim hakadosh to introduce his 42 interpretations specifically in relation to parshas Bechukosai. As we learned from Rashi, the passuk "תלכו בחוקותי אם" urges us to devote ourselves to the study of Torah. Now, seeing as Ezra HaSofer arranged for this parsha to be read prior to Chag HaShavuos—so that the passing year will end along with its curses—therefore, the Ohr HaChaim hakadosh proposed 42 novel interpretations corresponding to the 42 journeys of Bnei Yisrael in the midbar after the exodus from Mitzrayim.
Let us refer to the opening passuk of parshas Masei משה ביד לצבאותם מצרים מארץ יצאו אשר ישראל בני מסעי אלה" "ואהרן—these are the journeys of Bnei Yisrael, who departed the land of Mitzrayim, according to their legions, led by Moshe and Aharon. In Likutei Torah, the Arizal teaches us: Forty-two journeys are mentioned here; this is because Yisrael exited Mitzrayim via the power of the shem “mem-Beis” (the “42-letter name”). The Agra D’Kallah writes that this is alluded to in this passuk by the first letters of the words ני'ב סעי 'מ , which are “mem-Beis.” This is a reference to the name of 42 letters that we utter every morning in Shacharis in the tefilah of "בכח אנא".
Every Jew Travels 42 Journeys in His Lifetime
The Degel Machaneh Ephraim (Masei) presents in the name of his renowned elder the Ba’al Shem Tov hakadosh, zy”a, a fascinating concept. Every Jew, without exception, in the course of his lifetime, from the day of his birth until the day of his death, passes through the desolate wilderness of Olam HaZeh. In the process, he completes the very same forty-two journeys that Yisrael travelled in the midbar. Ultimately, he merits entering the land of the living in the world of the neshamos.
He compares the day a person is born and exits his mother’s womb to “yetzias Mitzrayim.” He then travels one journey after another until he reaches the upper “eretz hachaim.” Undoubtedly, these journeys were recorded in the Torah to guide a Jew along the proper path—so that he will know which path to choose as he transitions from journey to journey throughout his life.
Now, let us combine these two essential principles. Firstly, we learned from the Baal Shem Tov hakadosh that every Jew undertakes all forty-two journeys during his lifetime. Secondly, we learned from the Arizal and other kabbalists that the forty-two journeys correspond to the name of forty-two letters—“shem mem-Beis.” Combining these two ideas, we can conclude that every one of us—from the day of our birth until the day of our passing, when a person returns his neshamah to the Creator—lives and breathes the forty-two letters of "בכח אנא"—which represent the forty-two journeys a person travels during the course of his life.
We can expand on this notion by introducing the commentary of the Ohr HaChaim hakadosh on the passuk "מסעי אלה". Why does the passuk emphasize their journeys--"מסעי"—without mentioning their encampments? He answers that the purpose of the journeys in the Midbar was to elevate the “nitzotzei kedushah”—the sparks of kedushah that had fallen into the clutches of the forces of tumah residing in the midbar, the dwelling-place of the “samech-mem.” They are depicted in the Torah as follows (Devarim 8, 15): אשר וצמאון ועקרב שרף נחש והנורא הגדול במדבר המוליכך" "מים אין—Who leads you through the great and awesome wilderness—snake, fiery serpent, and scorpion, and thirst where there was no water. Therefore, the duration of their stays varied from location to location. In some places the work to refine and clarify the nitzotzot was more extensive, so they stayed there longer (up to a year); in other places, the work required was accomplished in a short period time (as little as twelve hours). Ultimately, with the completion of the forty-two journeys, Hashem’s congregation extracted all of the holy sparks that the forces of tumah had swallowed up.
Understood in this light, it gives me great pleasure to explain the profound words of the Ba’al Shem Tov hakadosh, zy”a. The generation of the midbar travelled 42 journeys in the wilderness corresponding to the “shem mem-Beis” to retrieve and refine all the “nitzotzei kedushah” from the forces of tumah and restore them to the realm of kedushah. In similar fashion, every Jew must travel 42 journeys during his lifetime. In each location, he must subjugate the forces of tumah and extract and clarify the sparks of kedushah via the “shem mem-Beis.” Accordingly, HKB”H, the Grand Orchestrator, arranges for each Jew to remain in each location the amount of time necessary to accomplish the required tikun.
With the utmost deference, we can now understand why HKB”H arranged for the Ohr HaChaim hakadosh to be in galus specifically on parshas Bechukosai. Galus is associated with 42 journeys corresponding to the 42 journeys Yisrael made between the exodus from Mitzrayim until they entered the holy land. While in galus, he introduced 42 interpretations of the passuk: "תלכו בחוקותי אם". Additionally, HKB”H arranged for Ezra HaSofer to arrange the annual cycle of Torah-readings, so that parshas Bechukosai would always be read prior to Chag HaShavuos— so that the passing year would end along with its curses. Therefore, it was arranged for these 42 novel interpretations corresponding to the 42 journeys of galus to afford everyone who reads them atonement. Thus, they will enter the new year with a clean slate; the past year with its curses and punishments will be over. Amen. It should be His will!
