What does it really take to be a prophet? How perfect must such a leader be? Is he/she ever allowed the normal human manifestations of character imperfections that we associate with ourselves - or are the standards higher?
The answer is perhaps hinted in the parshah when the delegation Yaakov sent out to meet with Esau returns with the information that an entire army of people is headed towards Yaakov, whose intentions might be anything other than cordial. And then the text tells us that Yaakov was afraid.... which, in any other context might be an appropriate and acceptable reaction to the news. But, given that in the previous Parshah, HaShem has already promised Yaakov that He will protect and be with him, and not forsake him (Chapter 31, verse 3) why does Yaakov accede to fear? Has he lost his trust in HaShem?... HaShem's promise?... HaShem's ability to even fulfill His promise?

A most beautiful response to this seeming lack of trust displayed by a Patriarch is afforded by Rav Elchanon Wasserman. He quotes the statement of the Rambam from Chapter 7 in the Shemoneh Perokim where Maimonides authoritatively states that perfection is no precondition to prophecy. Proof? Well, he offers, look at King Solomon and the prophet Samuel, both of whom, in the pursuit of a divine imperative, allowed fear to become a matter of concern. Which, he says, is proof positive that one doesn't have to be perfect to receive divine prophecy.

The Chesed Le'Avraham, however, asks the following question on the Rambam, which is: How can the Rambam present his case with such original authority when the Gemara has already asked that very same question. Quoting Masechet Berachot, the Gemara however responds to the possibility of Yaakov's fear in meeting with Esau, which is: "shemoh yigrom ha-chet", meaning that when HaShem originally made the promise, Yaakov was indeed the epitome of perfection, but with the passing of time, and having worked some twenty years for Lavan, maybe Yaakov no longer is that perfect being and might now be tarnished with sin...thus negating the precondition for HaShem's promise.

Furthermore, the Gemara continues, regarding the fear displayed by the prophet Samuel, the reason given to understand this is that poeple on a mission of a "sheliach mitzvah" are guaranteed from any kind of harm.....So why does Shmuel not know this ? Because when you go to a place fraught with danger, then this concept is inapplicable.

So, if the Gemara has already asked and responded to the fears surrounding Yaakov and Shmuel, wherein lies the originality of the Rambam? And this is where the beauty of Rav Elchanon is on display. He responded that, in fact, we are dealing with two very different questions. The Gemara is asking the question that, following HaShem's promise of protection, why didn't our two heroes trust in the divine word. The Rambam is asking a totally different question. What ever happened to ordinary, basic elementary trust in HaShem, the "bitachon" that comes with "ve'ani be'chasdechah botachti.."? ...the trust that comes not as a response to a promise but as part of being a Jew... Here, the Rambam states that no one is perfect, and even a prophet is allowed in certain situations to allow the normal human condition of fear to emanate.
It's a very warming interpretation that allows us normal people, who love our Judaism, our Jewish people, and through the former, our trust in HaShem, to sometimes allow the fear we at times face in our lives to be not a denial of our fundamental beliefs, not a denial of HaShem (G-d forbid) but an acceptable response of the human condition. For to be perfect means to be super-prophetic. But to err at times on the side on being afraid is to be, simply, prophetic.

Shabbat Shalom