יְשֻׂשׂ֥וּם מִדְבָּ֖ר וְצִיָּ֑ה וְתָגֵ֧ל עֲרָבָ֛ה וְתִפְרַ֖ח כַּחֲבַצָּֽלֶת׃
Padang gurun dan tanah yang kering akan bergirang, padang belantara akan bersorak-sorai dan berbunga seperti bunga mawar.
Midrash Tanchuma
(Deut. 1:1:) “These are the words (elleh hadevarim).” May the name [of the Holy One, blessed be He,] be blessed and may His memory be exalted. All the miracles that he did for Israel in the wilderness, He is likewise going to do in Zion. It is written concerning the wilderness (ibid.), “These are the words;” and it is written concerning Zion (in Is. 42:16), “I will turn darkness before them into light and rough places into level ground. These things (elleh hadevarim) I will do, and I will not forsake them.” It is written concerning the wilderness (in Exod. 20:15), “Now all the people saw the thunderings (qol in the plural)”; and it is written concerning Zion (in Jer. 33:11), “The sound (qol) of joy and the sound (qol) of gladness, [the voice (qol) of the bridegroom and the voice (qol) of the bride].” It is written concerning the wilderness (in Ps. 68:9), “The earth quaked”; and it is written concerning Zion (in Hag. 2:6), “I will cause the heavens and the earth to quake.” It is written concerning the wilderness (in Exod. 13:21), “And the Lord went before them by day”; and it is written concerning Zion (in Is. 52:12), “for the Lord shall go before you.” It is written concerning the wilderness (in Deut. 30:9), “for the Lord shall be glad over you again”; and it is written concerning Zion (in Is. 65:19), “I will also rejoice in Jerusalem and be glad in My people.” [Also (according to Is. 35:1),] “The wilderness and the arid land shall be glad.” What did Isaiah see to say this? It is simply that, when Israel transgressed the Torah, Hosea arose and said (in Hos. 2:5), “I will make her like a wilderness and render her like an arid land.” For that reason Isaiah has said (in Is. 35:1), “The wilderness and the arid land shall be glad.” Now all the consolations of which Isaiah spoke are double, because (according to Is. 40:2) “she (i.e., Jerusalem) has received from the hand of the Lord double for all her sins.”1Lam. R. 1:22. So for that reason the consolations are double (in vs. 1) “Comfort, O comfort My people.” [Similarly (in Is. 51:12),] “I, I am the one who comforts you.” [Also (in Is. 51:9),] “Awake, awake.” [Also (in Is. 51:17),] “Rouse yourself, rouse yourself!” [Also] (in Is. 61:10),] “I will be glad with rejoicing.” [Also] (in Is. 35:2),] “It shall blossom with blossoms.” Another interpretation (of Is. 35:1), “The wilderness and the arid land shall be glad.” For what reason was this written? To teach you that when the Holy One, blessed be He, reveals His Divine Presence over Israel, He does not reveal it all to them on one occasion, because they would not have been able to persevere in this bounty all at once; for if He had revealed His bounty to them at one time, they would all have died. See what is written (in Is. 64:3), “From time immemorial they have not heard, nor has an ear perceived, nor has an eye seen a God besides you, who works for those who wait for him.” Go and learn from Joseph; for when he made himself known to his brothers after so many years, [when] Joseph said to them (in Gen. 45:3), “I am Joseph,” they all died, “and they could not answer him; [for they were dismayed because of him].” How much the more [would Israel be dismayed] at [a sudden revelation of] the Holy One, blessed be He! So what does the Holy One, blessed be He, do for them instead? He reveals himself to them little by little. At the beginning, He makes the mountains glad, as stated (in Is. 35:1), “The wilderness and the arid land shall be glad.” Then after that (ibid.), “the steppes shall rejoice […].” Then after that (in vs. 2), “It shall bloom abundantly.” Then after that (ibid.), “the glory of Lebanon shall be given to it.” Then after that (ibid.), “they shall see the glory of the Lord, the splendor of our God.” For that reason David said (in Ps. 102:17), “For the Lord has built up Zion; He has appeared in His glory.” It also says (in Is. 52:8), “for eye to eye they will see the return of the Lord to Zion.” And it also says (in Is. 25:9), “In that day they shall say, ‘See, this is our God; we waited for Him, and He delivered us; [this is the Lord; we waited for Him, let us rejoice and be glad in His salvation.’”
Midrash Tanchuma Buber
(Deut. 1:1:) THESE ARE THE WORDS (elleh hadevarim). May the name <of the Holy One> be blessed and may his memory be exalted.1Tanh., Deut. 1:1. All the miracles that he did for Israel in the wilderness, he is likewise going to do in Zion. It is written concerning the wilderness (ibid.): THESE ARE THE WORDS; and it is written concerning Zion (in Is. 42:16): I WILL TURN DARKNESS BEFORE THEM INTO LIGHT AND ROUGH PLACES INTO LEVEL GROUND. THESE THINGS (elleh hadevarim) [I WILL DO, AND I WILL NOT FORSAKE THEM]. It is written concerning the wilderness (in Exod. 20:15 [18]): NOW ALL THE PEOPLE SAW THE THUNDERINGS (qol in the plural); and it is written concerning Zion (in Jer. 7:34): <AND I WILL PUT AN END … > TO THE SOUND (qol) OF JOY AND THE SOUND (qol) OF GLADNESS, THE VOICE (qol) OF THE BRIDEGROOM <AND THE VOICE (qol) OF THE BRIDE>. It is written concerning the wilderness (in Ps. 68:9 [8]): THE EARTH QUAKED; and it is written concerning Zion (in Hag. 2:6): I WILL CAUSE THE HEAVENS AND THE EARTH TO QUAKE. It is written concerning the wilderness (in Exod. 13:21): AND THE LORD WENT BEFORE THEM BY DAY; and it is written concerning Zion (in Is. 52:12): FOR THE LORD SHALL GO BEFORE YOU. It is written concerning the wilderness (in Deut. 30:9): FOR THE LORD SHALL BE GLAD OVER YOU AGAIN; and it is written concerning Zion (in Is. 65:19): I WILL ALSO REJOICE IN JERUSALEM AND BE GLAD IN MY PEOPLE. [<Also> (according to Is. 35:1): THE WILDERNESS AND THE ARID LAND SHALL BE GLAD.] What did Isaiah see to say this? It is simply that, when Israel transgressed the Torah, Hosea arose and said (in Hos. 2:5 [3]): I WILL MAKE HER LIKE A WILDERNESS [AND RENDER HER LIKE AN ARID LAND]. For that reason Isaiah has said (in Is. 35:1): THE WILDERNESS <AND THE ARID LAND> SHALL BE GLAD. Now all the consolations of which Isaiah spoke are double, because (according to Is. 40:2:) SHE (i.e., Jerusalem) HAS RECEIVED FROM THE HAND OF THE LORD DOUBLE FOR ALL HER SINS.2Lam. R. 1:22 (57). So for that reason Isaiah has comforted her doubly (in vs. 1) COMFORT, O COMFORT <MY PEOPLE, SAYS YOUR GOD>. <Similarly> (in Is. 51:12): I, I <AM THE ONE WHO COMFORTS YOU>. <Also> (in Is. 51:9): AWAKE, AWAKE, <PUT ON STRENGTH, O ARM OF THE LORD>! <Also> (in Is. 51:17): ROUSE YOURSELF, ROUSE YOURSELF! <ARISE, O JERUSALEM … !> <Also> (in Is. 61:10): I WILL BE GLAD WITH REJOICING <IN THE LORD>. <Also> (in Is. 35:1–2) <THE WILDERNESS AND THE ARID LAND SHALL BE GLAD …;> IT SHALL BLOSSOM WITH BLOSSOMS.
Bamidbar Rabbah
Another matter: “The Lord spoke to Moses in the wilderness of Sinai” – that is what the verse said: “You, the generation, see the word of the Lord: Have I been a wilderness for Israel or a land of deep darkness?…” (Jeremiah 2:31). The Holy One blessed be He said to Israel: ‘Because you said to Moses: “Why did you take us up from Egypt to die in the wilderness?” (Numbers 21:5). Was I like a wilderness for Israel; did I act with them like in the wilderness? The way of the world is that a king of flesh and blood who goes out to the wilderness, does he find tranquility there as he would find it in the palace, or eating or drinking? You were slaves in Egypt and I took you out of there; I lay you down on fine beds,’ as it is stated: “God led the people roundabout [vayasev] via the wilderness” (Exodus 13:18). What is vayasev?1 This root can also mean to recline on a bed. The midrash interprets vayasev as a verb meaning that he caused them to recline. It is that he lay them down in the manner of kings, recumbent upon their beds. Did I not place three caretakers for them: Moses, Aaron, and Miriam? Due to the merit of Moses you would eat the manna that the holy fathers did not see, as it is stated: “He fed you the manna that you did not know, and your fathers did not know” (Deuteronomy 8:3). Due to the merit of Aaron, I surrounded you with the clouds of glory, as it is stated: “He spread a cloud like a curtain” (Psalms 105:39).
How many clouds of glory surrounded Israel in the wilderness? Rabbi Hoshaya and Rabbi Yoshiya: Rabbi Yoshiya said: Five; four in the four directions, and one going before them. Rabbi Hoshaya said: Seven; four in the four directions of the heavens, one above them, one below them, and one going before them at a distance of three days, and it would strike the snakes, the scorpions, the serpents, and the boulders before them. If there was a low place, it would elevate it; if it was an elevated place, it would lower it and render it a plain, as it is stated: “Every valley will be elevated, and every mountain and hill will be lowered” (Isaiah 40:4). The well was due to the merit of Miriam, who recited song at the sea, as it is stated: “Miriam called to them: Sing to the Lord” (Exodus 15:21), and regarding the water of the well: Then Israel sang this song” (Numbers 21:17).
Rabbi Berekhya HaKohen said in the name of Rabbi Levi: A king of flesh and blood who has a province and he dispatched prominent people into it to conduct their affairs and administer their justice, who must be responsible for their sustenance? Is it not the residents of that province who must be responsible for them? But the Holy One blessed be He did not do so. Rather, he dispatched Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam.” (Micah 6:4), and yet, it was due to their merit that [the people] were sustained. The manna was due to the merit of Moses. Know that it is due to the merit of Moses; when Moses departed, “The manna ceased on the following day” (Joshua 5:12). The clouds of glory were due to the merit of Aaron. From where do we derive it? When Aaron departed, what is written: “The spirit of the people became restive on the way” (Numbers 21:4), as the sun was beating down on them. The well was due to the merit of Miriam. What is written? “Miriam died there and was buried there” (Numbers 20:1). What is written thereafter? “There was no water for the congregation” (Numbers 20:2). Of what was the well constituted? It was a boulder. It was like a beehive, and it would roll and come with them on their journeys. When the banners would encamp and the Tabernacle would stand, that boulder would come and settle in the courtyard of the Tent of Meeting. The princes would stand over it and say: “Rise, well” (Numbers 21:17). Then I brought you the quails. “Have I been a wilderness for Israel” (Jeremiah 2:31) – did I conduct myself with you like a wilderness? Or was I “a land of deep darkness” (Jeremiah 2:31) – was it not I, by My own hand that I illuminated for you, as it is stated: “The Lord was going before them by day…[to illuminate for them]” (Exodus 13:21).
Another matter: “Or a land of mapelya” (Jeremiah 2:31) – what is mapelya? Did I, perhaps, say to you that I am bringing good for you and I delayed it? Mapelya is nothing other than delay, as it is states: “But the wheat and the spelt were not struck, as they ripen late [afilot]” (Exodus 9:32).2The "p" in mapelya and the "f" in afilot represent the same Hebrew letter. No matter that the Holy One blessed be He said to Israel was lacking, as Joshua said: “Nothing of all the good things that the Lord spoke to the house of Israel was lacking; everything came about” (Joshua 21:43).
“Why did My people say: We separated from You [radnu]; [we will not come to You any longer]?” (Jeremiah 2:31) – what is radnu? It is the language of the Mishna: One who removes [harodeh] hot bread.3Terumot 10:3. Israel said: When the bread is baked in the oven and removed from it, can it be affixed in the oven again? We were in His hand like in an oven, as it is stated: “An oven for Him in Jerusalem” (Isaiah 31:9), and He exiled us to Babylon. What more can He ask from us?4After the exile there were those who said that just as the baked bread cannot be returned to the oven, so too the exiled Israelites cannot be reconnected to God (Maharzu).
Another matter: “Why did My people say: We separated from You [radnu]; we will not come to You any longer?” (Jeremiah 2:31) – what is radnu? It is just as it says: “For he ruled [rodeh] the entire region beyond the river” (I Kings 5:4). They said to Him: ‘You smashed the Temple, removed Your Divine Presence from us. What do you want from us? “We will not come to You any longer.”’ He said to them: ‘If only I were in the wilderness now. Where are all the miracles that I performed on your behalf?’ Likewise He says: “Would that I would be in the wilderness, in a wayfarers’ lodge, and I would leave my people…” (Jeremiah 9:11), where I would be lauded, as it is stated: “Let the wilderness and its cities raise their voice, the villages that Kedar inhabits; rock dwellers will sing” (Isaiah 42:11). This is analogous to a prince who entered a province, and the residents of the province saw him and fled. He entered the second, and they fled from before him. He entered a city in ruins, and they greeted him and were lauding him. The prince said: This city is better than all the provinces. Here I will build a fine throne; here I will reside. So, when the Holy One blessed be He came to the sea, it fled from before Him, as it is stated: “The sea saw and fled” (Psalms 114:3), and likewise, “the mountains danced like rams” (Psalms 114:4). He came to the desolate wilderness; it greeted Him and lauded Him, as it is stated: “Let the wilderness and its cities raise their voice, with courtyards inhabited by Kedar; rock dwellers will sing.” He said: This city is better for Me than all the provinces. In it, I will build an inn and reside within it. They began rejoicing that the Holy One blessed be He resides in it, as it is stated: “Wilderness and wasteland will be glad, [and the desert shall rejoice]” (Isaiah 35:1).
How many clouds of glory surrounded Israel in the wilderness? Rabbi Hoshaya and Rabbi Yoshiya: Rabbi Yoshiya said: Five; four in the four directions, and one going before them. Rabbi Hoshaya said: Seven; four in the four directions of the heavens, one above them, one below them, and one going before them at a distance of three days, and it would strike the snakes, the scorpions, the serpents, and the boulders before them. If there was a low place, it would elevate it; if it was an elevated place, it would lower it and render it a plain, as it is stated: “Every valley will be elevated, and every mountain and hill will be lowered” (Isaiah 40:4). The well was due to the merit of Miriam, who recited song at the sea, as it is stated: “Miriam called to them: Sing to the Lord” (Exodus 15:21), and regarding the water of the well: Then Israel sang this song” (Numbers 21:17).
Rabbi Berekhya HaKohen said in the name of Rabbi Levi: A king of flesh and blood who has a province and he dispatched prominent people into it to conduct their affairs and administer their justice, who must be responsible for their sustenance? Is it not the residents of that province who must be responsible for them? But the Holy One blessed be He did not do so. Rather, he dispatched Moses, Aaron, and Miriam, as it is stated: “I sent before you Moses, Aaron, and Miriam.” (Micah 6:4), and yet, it was due to their merit that [the people] were sustained. The manna was due to the merit of Moses. Know that it is due to the merit of Moses; when Moses departed, “The manna ceased on the following day” (Joshua 5:12). The clouds of glory were due to the merit of Aaron. From where do we derive it? When Aaron departed, what is written: “The spirit of the people became restive on the way” (Numbers 21:4), as the sun was beating down on them. The well was due to the merit of Miriam. What is written? “Miriam died there and was buried there” (Numbers 20:1). What is written thereafter? “There was no water for the congregation” (Numbers 20:2). Of what was the well constituted? It was a boulder. It was like a beehive, and it would roll and come with them on their journeys. When the banners would encamp and the Tabernacle would stand, that boulder would come and settle in the courtyard of the Tent of Meeting. The princes would stand over it and say: “Rise, well” (Numbers 21:17). Then I brought you the quails. “Have I been a wilderness for Israel” (Jeremiah 2:31) – did I conduct myself with you like a wilderness? Or was I “a land of deep darkness” (Jeremiah 2:31) – was it not I, by My own hand that I illuminated for you, as it is stated: “The Lord was going before them by day…[to illuminate for them]” (Exodus 13:21).
Another matter: “Or a land of mapelya” (Jeremiah 2:31) – what is mapelya? Did I, perhaps, say to you that I am bringing good for you and I delayed it? Mapelya is nothing other than delay, as it is states: “But the wheat and the spelt were not struck, as they ripen late [afilot]” (Exodus 9:32).2The "p" in mapelya and the "f" in afilot represent the same Hebrew letter. No matter that the Holy One blessed be He said to Israel was lacking, as Joshua said: “Nothing of all the good things that the Lord spoke to the house of Israel was lacking; everything came about” (Joshua 21:43).
“Why did My people say: We separated from You [radnu]; [we will not come to You any longer]?” (Jeremiah 2:31) – what is radnu? It is the language of the Mishna: One who removes [harodeh] hot bread.3Terumot 10:3. Israel said: When the bread is baked in the oven and removed from it, can it be affixed in the oven again? We were in His hand like in an oven, as it is stated: “An oven for Him in Jerusalem” (Isaiah 31:9), and He exiled us to Babylon. What more can He ask from us?4After the exile there were those who said that just as the baked bread cannot be returned to the oven, so too the exiled Israelites cannot be reconnected to God (Maharzu).
Another matter: “Why did My people say: We separated from You [radnu]; we will not come to You any longer?” (Jeremiah 2:31) – what is radnu? It is just as it says: “For he ruled [rodeh] the entire region beyond the river” (I Kings 5:4). They said to Him: ‘You smashed the Temple, removed Your Divine Presence from us. What do you want from us? “We will not come to You any longer.”’ He said to them: ‘If only I were in the wilderness now. Where are all the miracles that I performed on your behalf?’ Likewise He says: “Would that I would be in the wilderness, in a wayfarers’ lodge, and I would leave my people…” (Jeremiah 9:11), where I would be lauded, as it is stated: “Let the wilderness and its cities raise their voice, the villages that Kedar inhabits; rock dwellers will sing” (Isaiah 42:11). This is analogous to a prince who entered a province, and the residents of the province saw him and fled. He entered the second, and they fled from before him. He entered a city in ruins, and they greeted him and were lauding him. The prince said: This city is better than all the provinces. Here I will build a fine throne; here I will reside. So, when the Holy One blessed be He came to the sea, it fled from before Him, as it is stated: “The sea saw and fled” (Psalms 114:3), and likewise, “the mountains danced like rams” (Psalms 114:4). He came to the desolate wilderness; it greeted Him and lauded Him, as it is stated: “Let the wilderness and its cities raise their voice, with courtyards inhabited by Kedar; rock dwellers will sing.” He said: This city is better for Me than all the provinces. In it, I will build an inn and reside within it. They began rejoicing that the Holy One blessed be He resides in it, as it is stated: “Wilderness and wasteland will be glad, [and the desert shall rejoice]” (Isaiah 35:1).