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After returning from Haran, to the land of Canaan, Jacob was scared of Esau's retribution. After trying to appease Esau and prepare for war, Jacob prayed to God. "My merits have been diminished by all the kindnesses and all the truths that You (God) have done to your servant.... Save me, please, from the hand of my brother, from the hand of Esau.... And You (God) had said, 'I will surely do good to you'" (Genesis 32:11-13).

Many commentaries ask: Why was Jacob so scared? Did not God tell Jacob, "Behold, I am with you wherever you go... for I will not forsake you" (Genesis 28:13-15)?

Rashi (1040-1105; Genesis 32:11) explains that Jacob was fearful he may have run out of merits for more kindness since God had done so much for him. Or perhaps he might have sinned after God had made his promise.

The Ralbag (1288-1344; Vayishlach, Sixth Toelet) takes this to another level. God's promise was based on the condition that Jacob must maintain the spiritual levels that were deserving of all the kindness bestowed upon him.

How can this be? Isn't God's promise a promise? Are all God's promises conditional?

This question is made more difficult by Nahmanides' (1190-1270; Genesis 32:15) statement "the ways of righteous people are to always be fearful of sin and Jacob was fearful, but maybe he sinned unknowingly in the house of Laban." There seems to be no end to the possibilities that could nullify God's promises, rendering them unreliable.

God's "promise" is actually more like an agreement. God is saying to Jacob, "So long as you remain who you are, wholly devoted to my Torah and constantly striving to raise yourself toward growth, I will not forsake you." A person never reaches a point where he can declare, "I have done enough"; or claim "self-righteousness" based on the past. The proper focus is to be consistently moving forward. And that is all that God requests.

Rabbi Chaim Lobel is spiritual leader of Young Israel of Aberdeen.
www.yiaberdeen.com