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.
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