Avraham chose the path of rectifying creation

איתא אברהם בירר לו את הגלות כי אמרו לא גלו ישראל רק שיתוספו עליהם גרים היינו המשכות כל הברואים לתורה שזה הי' בחירתו של אברהם שהכניס עצמו בכל המקומות לתקנם ולהעלותם לכן איתא כי נח הי' צריך סעד כו' ואברהם הי' מתחזק בצדקו מאליו כי בדרך שאדם רוצה לילך מוליכין אותו והוא בחר לו זה הדרך שמעצמו ימצא לו דרך האמת ולכן הצדיקים שהיו מקודם היו נולדים מהול והוא בעבודתו זכה למצות מילה והוא תיקון עולם העשי' שיזכה האדם להסיר הערלה במעשה ידיו לכן כל עובד ה' אין לו להרהר על אלה הסתרות שנמצא לכל עובד ה' כי לפום צערא אגרא וזה בחר לו אבינו אברהם מאהבתו את השי"ת הכניס עצמו במקומות מסוכנים לתקן אליו כל הבריאה לכן נק' על שמו בהבראם באברהם.

It is taught that Avraham chose galus for himself, for [Chazal] said that Yisrael were exiled only so that converts would be added to them — that is, the drawing of all created beings toward Torah, which was Avraham's choice: that he entered into all places to rectify them and to elevate them. Therefore it is taught that Noach needed support, while Avraham strengthened himself in his righteousness on his own; for "in the way a person wishes to go, he is led" (Makkos 10b), and he chose for himself this path — that on his own he would find the way of truth. And therefore the tzaddikim who came before were born circumcised, while he, through his avodah, merited the mitzvah of milah — which is the rectification of the world of action (olam ha'asiyah), that a person should merit to remove the orlah (foreskin) through the work of his own hands. Therefore every servant of Hashem should not question these concealments that befall every servant of Hashem, for "according to the effort is the reward" (Avos 5:23). And this Avraham Avinu chose for himself: out of his love of Hashem he entered dangerous places to rectify all creation toward Him; therefore [creation] is called by his name, "be-hibaram" [when they were created] — "be-Avraham" [through Avraham].

Avraham deliberately chose the path of galus and self-effort — entering every place and even dangerous situations to draw all creatures toward Hashem and refine them. Unlike Noach, who needed Divine support, and unlike earlier tzaddikim born already circumcised, Avraham earned his perfection through his own labor, which is why he received milah — the avodah of removing concealment through one's own hands. A servant of Hashem should therefore never complain about the hester (concealments) he faces, for the reward matches the effort, and the whole of creation is credited to Avraham ("be-hibaram" = "be-Avraham") because he took it upon himself to elevate it.

וכן הוא לדורות בראשית בשביל ישראל שנקראו ראשית ע"י שמקרבין כל הבריאה אליו ית' ומעוררים כח הראשית בעולם.

And so it is for all generations: "In the beginning [bereishis]" — for the sake of Yisrael, who are called "reishis" (first), because they draw all of creation close to Him, may He be blessed, and arouse the power of "reishis" (the beginning) in the world.

Bnei Yisrael inherit Avraham's mission: creation exists "for the sake of Yisrael," who are called "reishis," because in every generation they bring all creation closer to Hashem and awaken its original, pristine purpose.

ואיתא אברהם תיקן תפלת שחרית דכתיב וישכם אל המקום אשר עמד שם כו'.

And it is taught that Avraham instituted Shacharis (the morning prayer), as it is written, "and he arose early to the place where he had stood…" (Bereishis 19:27).

Chazal teach that Avraham established the morning tefillah, learned from the verse describing how he rose early to the place where he had stood before Hashem.

פי' הפשוט שמיד בהקיצו משנתו בא לו אל המקום אשר עמד בו אתמול בשכבו וזה סדר עובד ה' הנקרא מהלך כמאמר ודברת בם בשכבך ובקומך כי כל ימי האדם הם הילוך אחד ועליו נאמר בא בימים.

The simple meaning is that immediately upon waking from his sleep he came to the place where he had stood the day before when he lay down; and this is the order of the servant of Hashem, who is called a "walker" [mehalech], as in the saying, "and you shall speak of them… when you lie down and when you rise up" (Devarim 6:7), for all the days of a person are one [continuous] journey, and about him it is said, "he came with days" (Bereishis 24:1).

Avraham resumed each morning exactly where he had left off spiritually the night before — never starting from scratch. This is the mark of a true oved Hashem, called a "mehalech" (one who walks/progresses): his whole life is a single, continuous ascent, so that he "comes with [all his] days" intact, none of them lost.

וכמ"ש בתפלה ונשכים ונמצא ייחול לבבנו כו'.

And as we say in the tefillah, "and may we rise early and find the yearning of our hearts…"

Our prayer expresses this same ideal — that upon rising we immediately find our hearts yearning for Hashem.

שזה סימן לאהבת הבורא ית' שמיד בהשכמה קודם כל עובדא נזכר מהבורא ית' כדאיתא בס' הישר לר"ת ז"ל לכן אברהם שהוא עמוד האהבה כמ"ש אברהם אוהבי העיד עליו הכ' וישכם כו' אל המקום כו'.

For this is a sign of the love of the Creator, may He be blessed: that immediately upon rising, before any [other] act, one remembers the Creator, may He be blessed — as is brought in Sefer HaYashar of Rabbeinu Tam, of blessed memory. Therefore Avraham, who is the pillar of love, as it is written, "Avraham who loves Me," the verse testified about him, "and he arose early… to the place…"

Remembering Hashem first thing upon waking, before anything else, is the true sign of loving Him. Since Avraham is the pillar of ahavah — "Avraham who loves Me" — the Torah fittingly testifies that he rose early to his place of standing before Hashem.

וע"ז אמרו שתיקן תפלת שחרית שהניח זה הכח לכל איש ישראל שיוכל להיות מעורר את השחר בכל יום כנ"ל:

And about this they said that he instituted Shacharis — that he implanted this power in every Jew, that he can "awaken the dawn" each and every day, as above.

By establishing the morning prayer, Avraham deposited within every Jew the power to "awaken the dawn" — to begin each day by rousing his love for Hashem before all else.

Summary: Out of love for Hashem, Avraham Avinu chose the path of galus and self-effort, entering every place — even dangerous ones — to draw all creation toward Hashem; this is why creation is credited to him ("be-hibaram" = "be-Avraham") and why Bnei Yisrael, called "reishis," continue his mission. Earning milah through his own avodah rather than being born perfect, he teaches that one must never question life's concealments, for reward follows effort. As the pillar of love, Avraham instituted Shacharis, implanting in every Jew the power to begin each day by immediately remembering Hashem and "awakening the dawn."