Questions

Check out Deut. 32:10. What is it talking out? Who is doing what for whom according to the plain meaning of the verse? How is this midrash reading this verse?
What is the role of the hero in this parable?
What does it say about Abraham?
Who chose whom in this midrash?
If Abraham is a religious paradigm in this midrash, what is the role of the Jew?

Conclusion

I have found the discussion of the Biblical texts during the first three lessons fascinating and insightful. Your psychological and religious portrayals have captured much of the religious journeys traveled by the heroes of the stories. I must, however, make one proviso in the discussion. In our studies of specific midrashim, we must separate between our insights into the Biblical text and what any given midrash is trying to say. We may have our own views concerning what makes a given figure heroic or and person of faith or a villain, but we must distinguish this view from that of a given midrash which is attempting to espouse its own viewpoint.

Why, so that we might hear the voice of the author because we do our own “midrash”!

The two midrash cited in this lesson are certainly religiously provocative. Before we contend with the ideas in these midrashim, we should first deal with the textual questions which served to prompt these midrashim.

The verse in Genesis which prompt these midrashim is the first verse of the parashah. As some of you have noted, this verse has redundancy in its go from your land, your homeland, from your father’s house. This is also common to the verse from Psalms. The midrash learns from these textual “anomalies” that the mission had a purpose.

In the first midrash, the parable tells of man who comes across a city or building that is on fire. The sojourner is the only one to realize and ask whether the building has someone looking after it. The building is obviously the world and the traveler, Abraham. Abraham lives in a world which because of its current condition, God is not easily recognizable. Abraham sees through this world becomes cognizant of God. As a result, God sends Abraham out into the world to make him and as a consequence God well known.

This midrash has Abraham first recognizing God and then God sending him on his mission as a result of this recognition, again filling in Abraham’s credentials for those who might question them.

The second, earlier midrash is much more radical. In this midrash, God is actually in trouble. His lack of recognition in the world is likened to a king that is left abandoned on the battle field with danger all around. This seems again to represent a world where no one recognizes God. Along comes the hero, Abraham to save Him and to bring Him to safety. This is what Abraham does by bringing the recognition of God to the world. In this midrash, God really, really! needs Abraham!

These two midrashim represent two important paradigms of what it is to be a religious person. It is not just to faithful to God. It is first important to search God out when he may not always be easily accessible. Sometimes, the task of the religious person may also be to “rescue” God is such a world and by bringing about His recognition, bringing God “as it were” to a safe haven.