Our parsha opens by teaching us the Mitzvah of bringing Bikkurim (first-fruit) to Beit HaMikdash. In addition to the bringing, there is an additional Mitzvah of Mikra Bikkurim – reciting the narrative of the Bikkurim. Every Israelite who owns land must thank HaShem for all the good He bestowed upon him, and for the land which HaShem gave him. However, this is not all. He also must recall our history: An Aramean attempted to destroy my forefather, and the Egyptians were evil towards us, and HaShem took us out of Egypt, etc. What is the significance of recalling the past of Am Israel at the moment of bringing the Bikkurim, which is connected to the personal labor of the Israeli man and the produce of his field? How is Lavan the Aramean and Pharaoh connected to the bunch of grapes which grew in my garden? 
 

Before attempting to answer, we will ask another question which arises from reading the blessings and the curses in our parsha. There is one clear common element in the blessings and the curses, which exists also in parshat Bechukotai, as well as parshat Eikev and other places. The Torah focuses on physical reward and punishment, and does not explicitly mention the life in the World to Come and the eternal reward. The giants of Torah grappled with this question, and whoever wishes to see an in-depth discussion is recommended to refer to the Kli Yakar on parshat Bechukotai (Vayikra 26:12) who summarizes seven approaches of our Sages the Rishonim. Let us focus on the seventh approach, that of Rabbi Yosef Albo, the author of Sefer HaIkkarim. Rabbi Albo states that the objectives of the Torah were laid down before the entire nation and not the individual. The eternal reward is the concern of each and every individual when he will stand in judgment before HaShem after the conclusion of his earthly life. In this world, the issue at hand is the nation, Klal Israel. Therefore the reward and punishment will be directed toward the nation and its king ("HaShem will drive you and your king, etc."), it will take the form of rains at the proper time and the produce of the field, and the humiliation of the diaspora as opposed to supremacy over the nations, etc.
 

Our outlook must to be far-reaching, we have to think in broad and national terms.
 

In light of the above, we can answer the first question. A Jew comes to Beit HaMikdash with his material wealth, the sweet fruits of the season (grapes, pomegranates and figs). The thought is liable to arise in his heart that this is the result of the labor of his hands, and the reward for his multitude of Mitzvot and good deeds. Therefore the Torah states: "you do not merit your worldly wealth by virtue of your righteousness, but only because you belong to the Nation of Israel!" In order to internalize this, we must proclaim: "An Aramean attempted to destroy my forefather, and he went down to Egypt, and the Egyptians were evil towards us, and HaShem took us out of Egypt, and He gave us this Land." I belong to Am Israel, and only because of this I received this wonderful material abundance: "And now – behold, I have brought the first of the fruit of the land." The Torah aims to ingrain in us the understanding that the physical reward in this world is not a function of the deeds of the individual, but rather the merit - fueled by the condition of the entire nation. This approach will free us from petty egocentrism, and will propel us toward broad-based love of the Nation and the Land. 

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