"... In spite of what might initially seem to be the meaning of the 'on condition that' passages — that God would cancel the covenant if its conditions were not fulfilled — there is actually no hint of such a view in the entire body of Tannaitic literature. The 'on condition that' passages themselves are not directed toward such a possibility. Partially, they are hortatory, insisting that the named commandment should be observed. The primary intention, however, is to emphasize that anyone wishing to deny the implications of the covenant — the obligation to keep its commandments — is considered to be rejecting the covenant itself, essentially 'denying the exodus.' While such a person may choose to withdraw from the covenant, this does not imply cancellation on God's part. The Rabbis never doubted that God would remain faithful to the covenantal promises, even when met with disobedience. This universal view is distinctly stated by R. Jose (b. Halafta): 'No word of blessing that issued from the mouth of the Holy One, blessed be He, even if based upon a condition, was ever withdrawn by Him.' This point is elaborated in the Mekilta, where R. Eleazar b. R. Jose says in the name of Abba Jose the son of the Damascene: "And God saw the children of Israel," knowing that they would provoke Him in the future; 'and God took cognizance of them,' knowing that they would blaspheme in the future. So why was He so lenient? Because of the power of repentance. Similarly, why does it say that "He was their Savior" (Isaiah 63.8) when He knew that Israel would deal falsely with Him? Because 'He, being full of compassion, forgives iniquity' (Psalm 78:38). The only possible exception to this view — that God maintained the promises of the covenant despite disobedience — is a remark attributed to R. Judah (Sifre Deuteronomy 96 (157; to 14.1); compare Kiddushin 36a) ..."