In an alternative explanation of these three terms, Rashi writes: “I will make you into a great nation.” This is a reference to what we say (in the Shemoneh Esrai), Elokei Avraham; ‘and I will bless you,’ this is a reference to that which we say, Elokai Yitzchak; ‘and I will make your name great.’ This is a reference to that which we say, Elokai Yaakov. Since all three Avos, Patriarchs, are mentioned in the first b’racha of Shemoneh Esrai, one might think that the chasimas ha’brachah, conclusion of the blessing, should include all of them. Ve’heyei b’rachah, ‘and you shall be a blessing’ teaches us that becha chosmin, with you will be the closing of the b’rachah. This indicates that Avraham Avinu will be the primary focus of this blessing.”
Va’agadlah shemecha, “And I will make your name great,” refers to Yaakov Avinu, who represented the amud, pillar, of Torah. Thus, we say, Ki Shem Hashem ekra, havu godel lei Elokeinu, “When I call out the Name of Hashem, ascribe greatness to our G-d” (Devarim 3:3).
Gadlus, greatness, is synonymous with Torah, hence, “And I will make your name great” is reference to Yaakov.
Concerning the last part of Rashi’s exposition: “One might think that the chasimas ha’brachah would include all three Avos – ve’heyei b’rachah teaches that be’cha, with you, will be the chasimah, conclusion. Horav Simchah Wasserman, zl, explains that refers to the conclusion of the galus, exile, which has sadly been our home and experience, will come about through the middah, attribute, personified by Avraham, the middah of chesed, lovingkindness. This chesed takes on the form of continuing Avraham’s outreach efforts to bring the world under the Kanfei ha’Shechinah, Wings of the Divine Presence.
Indeed, the Mishnah in Pirkei Avos (1:2) teaches, “The world stands (is supported through) the study of Torah, efforts of avodah, prayer, and acts of gemilus chasadim. Each one of these attributes is represented by one of the Avos. Avraham is the pillar of chesed, Yitzchak Avinu is the symbol of avodah, and Yaakov Avinu is the personification of Torah. Given that we conclude with Avraham, should the sequence not have been chesed — Avraham – first?
The Rosh Yeshivah explains that the Mishnah is teaching us that only Avraham represented the Torah’s outlook concerning acts of lovingkindness and their value. True chesed can be executed and experienced only if it is aligned with Torah dictate and hashkafah, perspective. Chesed without Torah is not true chesed.
At first glance, this idea is not consistent with Chazal (Sotah 14A): “The Torah begins with an act of chesed (Hashem fashioned the first “garments” for Adam and Chavah) and ends with an act of chesed (Hashem personally attended to Moshe Rabbeinu’s burial).” Every Jew should, by nature, be imbued with a proclivity to act kindly towards others. Afterwards, as he develops in his knowledge of Torah and grows spiritually in his closeness to Hashem via the vehicle of avodah, he will then realize the level of chesed shel Avraham, which is the essence of chesed, the essence of truth. One can only achieve true chesed after he has climbed the ladder of Torah and avodah.
The Torah begins and concludes with acts of chesed which Hashem performs. I think the lesson we are to derive from here is that our chesed performance should mimic the manner in which Hashem acts kindly: no agenda, pure altruism. When we perform acts of chesed with a personal agenda, we undermine the very essence of chesed. Instead of fostering genuine compassion and connection, such acts become transactional and self-serving, which are the antithesis of chesed.
