There are multiple characteristics of Avraham Avinu that highlight what appear to be distinct aspects of avodas Hashem. The Torah describes Avraham multiple times being, “vayikra b’shem Hashem” (Bereishis 12:18, 13:4, 21:33). Chazal (Sotah 10a) interpret these pesukim to be referring to Avraham reaching out to those around him and spreading the truth of monotheism. After sharing food and drink with his guests, he would encourage them to bless Hashem, who had provided for them. Avraham used this method to introduce the idea of Hashem into an otherwise pagan society.
That same phrase, “vayikra b’shem Hashem”, is interpreted by Targum Unkelos in a different manner. According to the Targum, it refers to tefillah, in which Avraham literally called out to Hashem in personal prayer. The connection between the legacy of Avraham and tefillah is emphasized by Chazal in attributing the institution of the tefillah of Shacharis to Avraham. Our entire order of tefillah, three times daily, is rooted in the Avos, and it was Avraham who was the original role model of tefillah, who we emulate until this very day.
In addition to introducing the commitment to spread knowledge of Hashem throughout the world and connecting to Hashem through tefillah, Avraham also introduced the concepts of mishpat and chessed to humanity. In parshas Veyera Hashem praises Avraham as being one who teaches, “la’asos tzeddaka u’mishpat” (Bereishis 18:19) as the path of Hashem. Avraham’s extraordinary hachnasas orchim illustrates the elaborate lengths he went to in order to perform acts of kindness for everyone.
We have highighted what appear to be four distinct aspects of the legacy of Avraham. Yet if we look at these four dimensions of avodas Hashem, we will see that they all emanate from one source. The Rambam (Hilchos Teshuva, 10:2) describes Avraham as the model of one who serves Hashem out of love. The foundation of the relationship between Avraham and Hashem was love, and all aspects of his avodas Hashem were a manifestation of this intense love. Chazal comment on the passuk, "ואהבת את ה' אלקיך" that you should cause ahavas Hashem to be present in this world. The way to gauge a person's relationship with Hashem is to look at how much he wants Hashem to be recognized by others. "ויקרא בשם ה'", which describes the campaign to bring knowledge of Hashem to the masses, was the ultimate demonstration of the personal love Avraham felt for Hashem. The miztvah of tefillah, which is derived from the passuk of "ולעבדו בכל לבבכם" is similarly rooted in ahava. Immediately preceding this miztvah we are commanded, "לאהבה את ה' אלקיכם" and only subsequently can we express that love through "ולעבדו בכל לבבכם", which Chazal (Taanis 2b) interpret as tefillah - "איזהו עבודה שבלב הוי אומר זו תפילה". An open line of communication from man to Hashem presupposes a loving connection. It is Avraham, who is the model oheiv Hashem, who introduces tefillah to the world, "אברהם תיקן תפילת שחרית".
The dual dimensions of bein adam lachaveiro that Avraham introduced to the world are mishpat and chessed. In pleading for Sodom, Avraham confronts Hashem by saying, "השופט כל הארץ לא יעשה משפט" - is it possible that the Judge of the universe will not act justly? Acknowledging Hashem as a shoveit tzeddek obligates us to behave similarly. Our ahavas Hashem results in our wanting to emulate the One who we love and admire. If Hashem is an עושה משפט, it is inconceivable that we do not follow in His footsteps.
Similarly, what obligates us to do chessed is our intense desire to emulate Hashem, Chazal derive the entire institution of gemilus chassadim from the commandment of "והלכת בדרכיו" - we must walk in the path of Hashem. In what way can we possibly walk in Hashem’s path? The Torah elaborates upon the numerous acts of chessed that Hashem performs. Our very existence is dependent upon Hashem’s trait of chessed. As such, if we truly love Hashem, then we admire Who we love and attempt to emulate Him. Our steadfast commitment to be gomlei chassadim is part of the legacy Avraham instructed us with. We follow in the paths of mishpat and chessed, and we encourage others to do so as well. The hallmarks of the descendants of Avraham - spreading the knowledge of Hashem, developing a relationship with Him through tefillah, being role models of justice and kindness - encompasses our fulfillment of "ואהבת את השם אלוקיך". Through our multiple manifestations of this love, we are the followers of our great ancestor, who Hashem declared to be the great role model of humanity of a true oheiv Hashem.
More divrei Torah, audio and video shiurim from Rabbi Sobolofsky