Musar su Ezechiele 36:35

The Torah now resumes its narrative of the Israelites' journeys from Mount Sinai, the first such journey having as its objective entrance into the Holy Land, which substitutes for the original גן עדן into which original Adam had been placed. This was in line with the promise recorded in Ezekiel 36,35, concerning the future: "This very land which was desolate has become a Garden of Eden." The advantages of ארץ ישראל are described in the next paragraph (10,29), when חובב בן רעואל in, Moses's father-in-law, is invited to remain with the Jewish people with the unusual words "we are travelling towards the place of which G–d has said: "I will give it to you." The difficulty in this episode is that originally Moses had told his father-in-law that if he would remain with the people, they would let him share the good that G–d had said that He would bestow on the people. Yitro had declined this offer, saying he preferred to return to his own land and birthplace. When Moses repeats his invitation, he describes this טוב, goodness, that G–d would bestow upon the people as something that they in turn would bestow on him (10,32). In what way was Moses' second invitation designed to sway his father-in-law? What did he offer that he had not offered previously? Another difficulty is the repetition of the word טוב אשר ייטיב, "the good which G–d will do good?" A third difficulty is the clumsy wording in verse 29. It would have sufficed to speak of כי ה' דבר טוב על ישראל, "for G–d has spoken well concerning the future of Israel." Why did Moses have to say first "which G–d had said "I will give it to you?"

Nechemiah 9,6-8 is even more convincing. He says: "You made the heavens and the heaven's heaven, and all their host, the earth and everything upon it, the seas and everything in them… You are the Lord G–d who chose Abram, who brought him out of Ur .. and changed his name to Abraham.” Why does Nechemiah bother to mention that Abraham used to be called Abram? The reason is that he wanted to allude to the fact that heaven and earth were created for the sake of Abraham, and to make us take note that Abram's name had been changed. Once you appreciate this, you will also find a hint of this transformation already in the report of creation, i.e. Genesis 2,4. Just as Adam's abode was in גן עדן, and he was expelled from there only because of his sin, Abraham's true abode was the Holy Land, the land which according to Ezekiel 36,35 will become once more like גן עדן. We find that prior to the destruction of Sodom and the neighboring towns, the valley is referred to in the Torah as כגן ה' כארץ מצרים "like a garden of G–d, like the land of Egypt." There is, however, a difference between something described as גן, "garden," and גן עדן.