We are taught that when relating of the stories of our forefathers, it is essential to analyze in great depth the purposes of their actions. However in this week's Parsha one might be stymied in understanding the acts of Avraham. They range from radical kindness (even in the face of possibly upsetting G-d), to an extreme lack of it. A clue for how to approach Avraham's contradictory behavior is from a Ramban on the words, "Hamichaseh Ani m'Avraham asher Ani oseh?" "Shall I conceal from Avraham what I do (regarding Sodom)?" The Ramban explains that Hashem is saying that "Avraham knows and recognizes that I am Hashem who loves righteousness and justness. And that Hashem performs justice only with righteousness (mercy) ...Thus if according to the way of righteousness and Justness they will be exonerated, Avraham will pray and this situation will be good. And if they are completely guilty he will also wish for their judgment to be carried out. Therefore it is fitting that he enter the counsel of Hashem."
The Ramban's words are puzzling. Why is this a reason to involve Avraham in the decision making? Shouldn't Avraham just trust that G-d knows what He is doing? The answer to this question involves the fundamentals of why this world was created, and in turn resolves our questions.
The Maharal, when explaining the difference between Noach and Avraham, quotes the following Medrash: "Noach walked with G-d (Noach 6:9): Avraham whose strength was refined, went before G-d. Noach whose strength was unrefined, needed to walk with G-d." Rashi explains that Noach needed support, whereas Avraham would strengthen himself with his righteousness and walk on his own. The Maharal elucidates that Noach was completely attached to Hashem, thus saving himself from the possibility of sin. Avraham on the other hand, took himself beyond the extreme attachment - by virtue of the tests sent his way. Rabbi Eliyahu Dessler explains that the Maharal is alluding to Avraham's understanding of the raison d'etre of creation. Avraham had correctly deduced, by observing the world around him, the extreme chessed/kindness that brought the world into being by a Creator. He understood that his role in life was to emulate that kindness by going out of his way to give to others. While Noach did what he was supposed to do, Avraham looked for ways to do more. The generation of the Flood deserved to die, but Avraham risked praying for the people of Sodom because of his concern that with death all hope of return was lost.
Based on the above, we can posit that involving Avraham in the fate of Sodom was the exact reason for Avraham's apparent chutzpah in leaving the presence of G-d to welcome his guests. Emulating the chessed/kindness of G-d meant exactly that - walking before G-d and going to the extreme to assist another. G-d was giving him another opportunity to do exactly that and pray for the people of Sodom.
Avraham's attribute of chessed/kindness is further clarified by instances of inaction on his part. He prayed for the people Sodom, but did not pray for his nephew, Lot. He threw out Hagar and his son Yishmael, and was willing to sacrifice Yitzchak despite being told that he would be perpetuated through him - yet was prepared to run out while ill and greet a few strangers. This was because he was in his own words "afar v'eifer" "dust and ash." He acted only for G-d's sake, and not for any possibility of personal gain. He intuited that in those cases trying to intervene was not expected of him, and all he could and should do was trust G-d's final outcome.
Avraham is our forefather because he paved our way by making it easier for his descendants to confront similar situations with the same attitude. May we have the strength to emulate Avraham's ways, and continue to exhibit the symbol of Jewish identity inherited from Avraham, gomlei chassdim, seeking chessed/kindness - above and beyond.