이사야 35:1의 인용 해설

We also need to explore why the Torah chose to emphasise the "journeys," i.e. the Israelites breaking camp, rather than to emphasise that they made camp. i.e. that they arrived at a destination. This question is especially relevant in view of Tanchuma on our verse which describes the situation in terms of a parable. "A king had a son who was sick, so he took him to one health spa after another. When the son had finally been cured and the father took him back home, the father would reminisce with him about all the various places they had been together prior to the last one where the son had been cured." If the Midrash correctly summarizes the reason why the Torah lists all these journeys, it surely would have been more appropriate to list the places where stey stopped over, i.e. the "arrivals." We also have yet another Tanchuma which claims that the reason the Torah lists all these journeys is so that the desert which hosted the Jewish people during this period would receive its appropriate reward in the future as alluded to by Isaiah 35,1 : "the arid desert shall be glad, the wilderness shall rejoice etc." This Midrash too would make much better sense if the Torah had concentrated on describing the times spent by the Jewish people camping in the desert rather than the occasions when they broke camp.

A Midrashic approach based on Tanchuma Massey 3: Why were all these journeys spelled out in the Torah? It was a reward for these parts of the earth which willingly accepted the people of Israel on their soil. This region, though it had always been barren, etc., will flourish in the future after the final redemption of the Jewish people as we know from Isaiah 35,1-2: “the arid desert shall be glad, the wilderness shall rejoice and shall blossom like a rose. It shall blossom abundantly, it shall also exult and shout. It shall receive the glory of Lebanon, the splendour of Carmel and Sharon. They shall behold the glory of the Lord, the splendor of our G’d.”
If the desert will receive so much reward for merely tolerating the Jewish people on its surface, how much more will he be rewarded who welcomes Torah scholars into his home. You find that whereas on the one hand some deserts will be transformed into habitable regions, there are regions which were always habitable and will be made into desolate, arid land. This is the meaning of Malachi 1,3: “I have hated Esau; I have made his hills a desolation, his territory a home for beasts of the desert.” Isaiah 41,18 says specifically that the desert will become a pool of water. You know that nowadays there are no trees to be found in the desert. In the future trees will grow there. We have this on the authority of Isaiah 41,19: “I will plant cedars in the wilderness, acacias and myrtles and oleasters; I will set cypresses in the desert, box trees and elms as well.” Whereas nowadays people are fearful to travel through these regions, in due course “I will make a path through the wilderness, rivers in the desert” (Isaiah 43,19).

who has set his whole heart So it is explained in the Baraitha of Rabbi Eleazar the son of Rabbi Jose the Galilean which commences: Wherever you find the words of Rabbi Eleazar the son of Rabbi Jose the Galilean in Aggadah, listen attentively, as it is said (Prov. 2:2): “To make your ear attentive to wisdom” of the thirty-two methods by which the Aggadah is expounded, and this is one of them:. If the sequence was separated, e.g. this one: The good Lord will atone for anyone who has set his whole heart to seek God to perform His Passover sacrifice, to offer up his sacrifice—even though they did not offer it with the purity of sacred things, for they had not purified themselves; the entire Judah had purified themselves because they were near Jerusalem, and they could cleanse themselves and consecrate themselves and return to Jerusalem, but many from Ephraim and Manasseh, Issachar and Zebulun were not so much to blame in the matter, because the matter was far away for them through letters, and they did not have time to wait and to delay their coming until they consecrated themselves. They therefore came and were not purified. And because it was not their fault, therefore atone for them. Similarly, (Isa. 35:1f.): “Desert and wasteland shall rejoice over them, etc.”: the sequence is separated.