The midrash says that there are two “firsts”, Yisroel and the Torah, and we don’t know which came first.  Until we see that in the Torah it states “command bnei Yisroel”, “say to Bnei Yisroel” , now we know that Yisroel came first.  This is the concept of Bikkurim.

The Torah commands us that upon entering and settling Eretz Yisroel, we are to offer Bikkurim, the “first fruits” of the 7 species of which Eretz Yisroel is praised.  These first fruits, the initial blossoming of the seven species, are brought to the Beis Hamikdash in Yerushalayim, placed in a basket, presented to the Cohen and given to Hashem.

It turns out, then, that these first fruits achieve the highest purpose that is attainable — to be offered to Hashem in the Beis Hamikdash.  The purpose of having fruits in the world, of the world itself, is represented by the these fruits being offered to Hashem.  Eating them, enjoying them — all this is secondary.  That a Yid gives of his finest to Hashem — this is the real purpose.

The Yidden, the Torah tells us, are the Bikkurim of the world.  They are the purpose and ultimate reason for the world’s existence.  Not only did Hashem consult with the souls of the Yidden before creating the world, but the world was (and is) created for the Yidden.  The world is created by Hashem through the Torah, but for the sake of the Yidden.  The connection of Yidden to Hashem is direct, with actually no need for the Torah at all (because the Yid is also one with the Torah).  Then why is the Torah so critical?

The role of the Torah is that through keeping the Torah a Jew reveals that he is connected with Hashem in his very essence.  The Torah does not exist without Yidden to keep it, but a Yid exists even before he encounters the Torah.  And even if he is not keeping the Torah, chas v’sholom, he is still connected in his very essence with Hashem Himself.

The Rebbe elaborates at length in this sicha on the importance of each and every Yid, that a Jew’s true reality is that he is one with the Holy One, blessed be He, which is concealed until it is revealed by his becoming Bikkurim.  And the Torah says that the Bikkurim need to be in a container — this is the body which contains the neshoma.  One who has sufficient finacial means brings a container made of precious materials.  But one who does not have the means brings a simple container and this simple container is kept by the Cohen.  This shows that even the lowly material of which his container is made is elevated to be “before Hashem”.

The container [טנא] hints at the letters of Torah (טעמים, נקודות, אותיות), meaning that the neshoma’s “container” — the body — is really the letters of Torah which become the thought, speech and action of a Jew.  Even if this relates to “lowly things” (he only understands Torah in a physical way), this body is still a container for his Bikkurim and is elevated to be “before Hashem”.  Thus, every thought, every word of speech, and every action of a Yid is important and is in fact the very purpose of the existence of the world!  As regards this importance, the Rebbe says:

The preciousness of every Jew before the Holy One, blessed be He is unconditional, he does not need to be a Torah scholar, one who learns Torah or one who fulfills the Mitzvos or the like, but rather “anyone who wants [can approach the King when he is in the field (Elul)]” is able to greet the King, who “greets everyone with a pleasant countenance”.

This closeness to Hashem should cause one, especially in Elul, to take an accounting of his thought, speech, and action, because:

…even one thought, speech, or action which seems of little importance compared to the rest of his thoughts, speech, or actions–but even this thought, speech, or action is a part of his Bikkurim which are brought to the Beis Hamikdash, before Hashem your G-d — and the Cohen who will be in those days  is careful with his every movement — certainly [the Jew] will make every effort that even the smallest things, every detail of his conduct, will be done with the complete attention and carefulness.

In conjunction with this: being that we are in essence one with Hashem, when we have an awakening from below, we cause an awakening from Above–and in this way we are able to bring the Geulah!  In the Rebbe’s words:

Since a Jew is “one” with the Holy One, blessed be He…he has no private will, but rather in the words of the Mishnah (Pirkei Avos) — “make your will like His will in order that He will make His will like your will” — the will of the Holy One, blessed be He is the will of a Yid and the will of a Yid is the will of the Holy One, blessed be He.  Thus, it is in the power of every Jew to (influence the Holy One, blessed be He and to) nullify the golus and to bring the Geulah immediately!

If we want Hashem to bring an end to this Golus, who brings it about? Yidden, since we are one with Him!  And if we will have a true will to end Golus רצון אמיתי — then at that same moment Hashem will automatically bring an end to the Golus!