Avraham, Yitzchak, and Yaakov are called the “Patriarchs” because they shaped the distinctive spiritual essence of the Jewish people, which reached its completion at Mount Sinai. They are our “fathers” because every Jew carries their essence within, as an inheritance.
The spiritual stature of other righteous individuals, such as the founders of the twelve tribes, is not necessarily present in every person. The spiritual qualities of the Patriarchs, however, must exist within every Jew. This is why our Sages said, “Every Jew must say, when will my deeds reach the deeds of my forefathers, Avraham, Yitzchak, and Yaakov?” Every Jew possesses within something of their spiritual stature.
Complete Self-Nullification
Each of the three Patriarchs excelled in one of three attributes: chesed, loving-kindness (Avraham); gevurah, restraint and strength (Yitzchak); and tiferes, harmony (Yaakov). The holy Patriarchs completely set aside their sense of independent existence, becoming instruments of the Divine attribute through which they served.
This level of self-nullification is called “the self-nullification of a chariot.” A chariot has no independent will. It serves entirely as an instrument in the hands of its driver. Similarly, the Patriarchs were completely devoted to Hashem. Throughout their lives, everything they did expressed holiness.
This also explains why Hashem is called “the G-d of Avraham,” “the G-d of Yitzchak,” and “the G-d of Yaakov.” The Patriarchs did not see themselves as independent beings. They were completely nullified before Hashem and encompassed within His light.
They Prepared the Ground
The Patriarchs prepared the world for the giving of the Torah at Mount Sinai. The spiritual service of the righteous who lived before the Patriarchs did not have the power to illuminate the world. Thus, the Midrash states: “Until Avraham, the world proceeded in darkness. When Avraham came, it began to shine.”
The spiritual service before the Patriarchs could not transcend the limitations of creation and bring a higher light into the world. The Divine light that shone was a light clothed within creation and limited to its capacity. Only through Avraham did a Divine light transcending the boundaries of the world begin to shine.
The spiritual service of the Patriarchs drew forth an abundant flow of exceedingly lofty Divine light. Because their self-nullification before Hashem was absolute, they merited to bring the most wondrous Divine revelations into the world. In doing so, they prepared the spiritual resources that enable us to fulfill the Torah and mitzvos.
Yet, the mitzvot performed by the Patriarchs did not have the power to penetrate physical reality, become united with it, and sanctify it. The spiritual and the physical remained separate. The power to sanctify physical reality and elevate it was granted to the Jewish people only at Mount Sinai.