The Sifri tell us that in merit of keeping the mizva of Bikkurim, we will merit to live in Israel. The famous question that the mefarshim (see Shem Mishmuel) ask is that the mitzva of bikkurim as explained in Maseches Bikkurim only applies to shivas haminim and only in Israel. If so how can Chazal say that if you keep this mitzva of bikkurim you will merit to live in Eretz Yisrael?
One of the ideas I heard from my Rebbi is that the Sifri is not talking about the actual actions involved in the mitzva of bikkurim, but rather the concept behind it. As the Chinuch and others explain, the essence of this mitzva is hakaras hatov. As the passuk itself says, vesamachta bchol hatov. In fact, this theme appears throughout the parsha, especially the tochecha, which climactically says that the reason for all the curses is that we didn’t serve Hashem with joy.
Our understanding of hakaras hatov usually gets lost in the English translation of expressing gratitude. The deeper meaning of hakaras hatov is that we recognize that Hashem is the essence of good, and the sole purpose of creation was for good (see Meshech Chochmah Parshas Shoftim regarding trees in the Mikdash)
This idea ties in nicely with a statement of the Maharal that I came across when helping to prepare the olam for proper kavana in reciting the 13 attributes of mercy. The Maharal quotes the question the Rosh asks regarding the repetition of Hashem name. Chazal in Maseches Rosh Hashana explain this to mean that Hashem has compassion before a person sins, and afterwards. The Rosh asks: before a person sins, why does he need compassion?
The Maharal in Nesiv Hateshuva Perek 6 explains that in truth, a person needs compassion all the time. The reasoning is simple: Hashem doesn’t owe us anything whatsoever, and whenever He does good for us, it’s only because He is good, and wants to give us good. The prerequisite for receiving good is that we recognize this concept.
Furthermore, in order to activate the 13 attributes of mercy, we must not only say them, but we must emulate them as well. Thus, incorporating this idea in our lives is crucial. We ourselves must have compassion even before we sin. What does this exactly mean? It means that we must do good because we are supposed to do good, and not because we deserve to receive good. Our mission is to do good because that makes us God-like and then we merit Hashem’s kindness and compassion.
As we prepare for the great Day of Judgement, may this idea be a reality in our lives, and through it may we be zoche to a speedy redemption.
