Avos as vessels of madreigos for Bnei Yisrael

במדרש והאלקים נסה.

In the Midrash, on "And Elokim tested (nissah) Avraham" (Bereishis 22:1).

The Midrash plays on the word "nissah" (tested), connecting it to "nes" (a banner or miracle).

נתת ליריאך נס כו' כתורן של ספינה.

"You have given to those who fear You a banner (nes)..." — like the mast of a ship.

The trial was actually a gift: Hashem gave Avraham a "nes," a raised banner of distinction, like a ship's mast that lifts high and is seen from afar.

כי כל המדריגות שזכו האבות הי' הכל מתנה מהשי"ת בעבור בנ"י לכן נקראו אבות רק שהם ע"ה בצדקתם זכו להיות כלי לקבל אלה המדריגות בעבור בנ"י וכ"כ תתן אמת ליעקב.

For all the levels that the Avos merited were entirely a gift from Hashem Yisborach for the sake of Bnei Yisrael — that is why they are called "Avos" (fathers) — except that they, peace upon them, through their tzidkus merited to become vessels to receive these levels on behalf of Bnei Yisrael; and so it is written, "You shall give truth to Yaakov" (Michah 7:20).

The greatness of the Avos was not for themselves alone but was bestowed so they could become the kelim (vessels) that pass these madreigos down to their children; their righteousness earned them the role of conduit for Bnei Yisrael.

כי עוה"ז עלמא דשיקרא אבל זכה יעקב אע"ה שנתן לו השי"ת מדת אמת והוא הי' כלי מוכן לזה.

For this world is a world of falsehood (alma d'shikra), but Yaakov Avinu merited that Hashem Yisborach gave him the midah of emes, and he was a fitting vessel for it.

Although this world is dominated by falsehood, Hashem granted Yaakov the gift of truth because Yaakov had prepared himself to be a worthy keli to hold it.

וכמו כן חסד לאברהם.

And likewise, "chesed to Avraham" (Michah 7:20).

Just as emes was Hashem's gift to Yaakov, so the midah of chesed was Hashem's gift to Avraham, who made himself a vessel for it.

וכן אומרים זוכר חסדי אבות כו' ומביא גואל לבני בניהם למען שמו א"כ הכל אמת כי זוכר חסד שלהם ועכ"ז הכל עשה למען שמו באהבה שהכין לנו אלה הכלים אבותינו הגדולים למען שמו.

And so we say, "He remembers the chasadim of the Avos... and brings a redeemer to their children's children, for His Name's sake." If so, all of it is true, for He remembers their chesed; and yet, He did everything for His Name's sake, with love, in that He prepared for us these vessels — our great forefathers — for His Name's sake.

Both statements in the tefillah are true at once: Hashem genuinely remembers the merit of the Avos, and at the same time the whole arrangement — including the very greatness of the Avos themselves — was set up "for His Name's sake," out of love for us.

וכן הוא נוסח הפסוק כי ידעתיו למען אשר יצוה כו' למען הביא על אברהם כו'.

And this is also the wording of the posuk: "For I have known him, so that he will command... so that Hashem may bring upon Avraham..." (Bereishis 18:19).

Even the posuk describing Avraham's own greatness frames it with "so that" — his distinction was given to him in order that it flow onward to his descendants.

שזכות אבותינו עומד לנו.

For the merit of our forefathers stands by us.

Zechus Avos — the protective merit of the Avos — endures and continues to support and shield us, their children.

ובזכות כלל ישראל ניתן לאבותינו כל אלה המדריגות.

And it was in the merit of Klal Yisrael that all these levels were given to our forefathers.

There is a mutual relationship: the Avos earned their madreigos, yet those very levels were granted to them for the sake of, and in the merit of, all of Klal Yisrael who would descend from them.

וז"ש נתת נס שהי' מתנה ג"כ שיוכל אאע"ה למצוא לו הנהגה שלמעלה מן הטבע והוא להתנוסס כתורן של ספינה להיות נודע לנו כי יש בנו כח מאבותינו לצאת מן דרך הטבע ולאחוז במעשה אבות.

And this is the meaning of "You gave a nes" — that it too was a gift, that Avraham Avinu was able to find for himself a mode of conduct above nature; and this is "to be raised as a banner, like the mast of a ship," to make known to us that there is within us a power, inherited from our forefathers, to go beyond the way of nature and to grasp hold of maaseh Avos (the deeds of the Avos).

The "nes" of the Akeidah was the gift of being able to live above the natural order; and it stands raised like a mast as a sign to us that we too have inherited from the Avos the strength to transcend nature and follow in their footsteps.

וכן מה שאחז"ל מאכלת שבני ישראל אוכלין מתן שכרה.

And likewise what Chazal said regarding the "ma'acheles" (the knife of the Akeidah): that Bnei Yisrael "eat" its reward.

Chazal connect the word "ma'acheles" to eating (achilah), teaching that Bnei Yisrael partake of the reward earned through Avraham's readiness at the Akeidah.

ג"כ נכלל בזה עבודת הבורא ית' שיש לנו כח ע"י עקידה ונסיונות של אאע"ה להיות בוחר בדרכיו ולעשות כמעשיהם:

This too is included in this idea: that we have the strength, through the Akeidah and the trials of Avraham Avinu, in our avodah of the Creator — to choose His ways and to act as they acted.

The merit of Avraham's nisyonos is not just a stored reward but an active power within us, enabling our own avodah and giving us the strength to choose Hashem's path and emulate the Avos.

Summary: The trials and lofty levels of the Avos were a gift from Hashem given for the sake of Bnei Yisrael; the Avos, through their righteousness, made themselves into kelim to receive these madreigos and pass them down. The "nes" of the Akeidah is a raised banner showing that we have inherited from our forefathers the power to transcend nature, hold fast to maaseh Avos, and choose Hashem's ways in our own avodah.