In Parashat Toledot, we are given the following devastating insight into a wounded psyche:
"Now Esau harboured a grudge against Jacob because of the blessing which his father had
given him, and Esau said to himself, “Let but the mourning period of my father come,
and I will kill my brother Jacob” (Gen. 27:41).

Rashi comments on this passage as follows:
“Let but the mourning period of my father come . . . ” We should understand
this in its plain sense, that is, so as to not cause his father grief. Even though
there are various homiletic explanations."

Is loving one's family enough?

In her commentary on Chaye Sara, Rina Wolfson (Kol Nefesh) writes:
"Laban loves his family and will do anything for them. But he cannot see beyond
them. He has no sense of communal or social responsibility. When we first
meet Laban he is running. But this is part of his deception, because Laban is
not a man who moves. Laban is static – both physically and in outlook.
By contrast, Abraham, and later Jacob, are constantly moving, and are acutely
aware of their national destiny. If need be, they will put that duty before themselves.
Such altruistic outward-focus is impossible for Laban.
Laban’s love for his own family is not in doubt. But it isn’t enough. A man in
stasis, unaware of his wider community and his responsibilities to it, is ultimately
flawed."

Abram - a road movie?

Children are usually taught in this parasha about Abram's supreme faith in God, the unquestioning way in which he sets out on the journey without asking uncomfortable questions or in fact replying anything.
"So Abram went, according to how God had spoken to him..."
His is usually extolled as an example of trusting in God.

This near superhuman faith contrasts with the real human uncertainty of migration. The dissatisfaction or even oppression that makes one leave one's "country, kindred and father's house", as God is quick to specify in the opening address of Lekh Lekha. Country, kindred and father's house are something that our people have had to leave behind often, even in this century - not least in the years around 1938, as we commemorate "Kristallnacht" for the 70th time. One never knows whether one will ever see one's kindred again, or one's father's house - or one's parents, for that matter.

The famous Midrash about Abram breaking the idols in his father's house fulfills the function of making Abram's prompt decision to emigrate more natural.

But it is the Haftarah which articulate some of the doubts associated with leaving one's home:

"Why say you Oh Jacob and speak Oh Israel: "My way (or path) is hidden from the Lord..."
Although the prophet Isaiah goes on to assure the people of divine protection, he who knew the destruction of Jerusalem and the beginning of a new exile, is at least able to voice the voice of uncertainty and doubt which is the voice of the migrant.