Pensamiento judío sobre Deuteronómio 26:18

When the Midrash we quoted at the outset talked about prophets first having been tested in trivial matters, the trivial matters are the conduct of those people within the framework of natural law. The word imrah is to be understood as in "et hashem he-emarta hayom,"(Deut 26,18) you have let G-d be the one whose authority you have accepted. In colloquial terms "let Him have His say." Once this part of the man/G-d relationship has been established, a still closer G-d/man relationship can develop. Two great men were examined for their respective leadership qualities as shepherds, and when found trustworthy in their dealings with sheep, were elevated to greatness, became leaders of men. Proper care of sheep requires two dimensions of knowledge and concern. 1) Proper supervision, provision of the needs of the animals under one's care, individual attention to the needs of the strong and weak respectively; 2) knowledge of their ability to procreate and how to create the optimum conditions for such. We know about the latter point from Jacob. He, the expert, learned that the greatest amount of planning does not guarantee success unless the hand of G-d is on one's side. See his dream, Genesis chapter 31. Moses’s first encounter with the Divine follows closely on the heels of his pre-occupation with the needs of his father-in-law's sheep. (Exodus 3,1) This teaches that Moses had already graduated spiritually from being a leader of sheep, to becoming a leader of forms of life endowed with the power of speech, before he arrived at the mountain of G-d. The vision occurred prior to communication from G-d. Again, at a later stage of his development, we read first "and Moses went up to G-d," (Exodus 19,3) and later "G-d called to him." (Leviticus 1,1)

Still more strange is the following manner of calling the prophet’s attention to a certain object. He is shown a different object, the name of which has neither etymologically nor homonymously any relation to the first object, but the names of both contain the same letters, though in a different order, Take, e.g., the allegories of Zechariah (chap. 11:7, sqq.). He takes in a prophetic vision staves to lead the flock; he calls the one No‘am (pleasure), the other ḥobelim. He indicates thereby that the nation was at first in favour with God, who was their leader and guide. They rejoiced in the service of God, and found happiness in it, while God was pleased with them, and loved them, as it is said, “Thou hast avouched the Lord thy God,” etc., and “the Lord hath avouched thee,” etc. (Deut. 26:17, 18) They were guided and directed by Moses and the prophets that followed him. But later a change took place. They rejected the love of God, and God rejected them, appointing destroyers like Jeroboam and Manasse as their rulers. Accordingly, the word ḥobelim has the same meaning [viz., destroying] as the root ḥabal has in Meḥabbelim keramim, “destroying vineyards” (Song of Sol. 2:15). But the prophet found also in this name Ḥobelim the indication that the people despised God, and that God despised them. This is, however, not expressed by the word ḥabal, but by a transposition of the letters Ḥet, Bet, and Lamed, the meaning of despising and rejecting is obtained. Comp. “My soul loathed them, and their soul also abhorred me” [baḥalah] (Zech. 11:8). The prophet had therefore to change the order of the fetters in ḥabal into that of Baḥal.