While the fastest way from Point A to Point B is undoubtedly a straight line, it is not necessarily the most beneficial. The second parsha we read this week, that of Masei, begins with a detailed account of the 42 journeys that Am Yisrael embarks on during its 40 year sojourn in the desert following the exodus from Egypt. Rashi asserts that this listing is intended to convey the encompassing extent of G-d's mercy towards his people. He notes that while 14 occurred in the first year, and eight of them occurred in the 40th year, the intermediate 38 years in the desert contained only 20 journeys. Rashi is emphasizing that although G-d declared 40 years of wandering in the desert upon his people, Am Yisrael was not forced to be constantly on the move, rather they were able to stay in each place for almost two years at a time.
An insight to be drawn from this is that each journey has a specific purpose. Rather than seeing these journeys as reflecting G-d's desire to punish and cause suffering to a sinning nation, we need to see them as reflecting G-d's enabling the nation to rebuild and fix itself in order that it merit overcoming its decree of exile. Instead of running them ragged, G-d provides 20 encampments of close to two years each during which the nation can perfect certain aspects of its character that have been sullied during these many years outside of its homeland. The many years of exile endured by the Jewish people during the course of history can similarly be seen as a reflection of G-d's mercy. Exile may outwardly appear to be a punishment, but in truth it should be viewed rather as G-d's enabling his Nation to fix and rebuild themselves in order that they eventually merit overcoming their shortcomings.
The Sfat Emet points out that in addition to these 42 journeys, there are an additional seven where the nation actually retreats to a previous encampment. The resulting total of 49 provides a wonderful parallel to the acceptance of the Torah at Mount Sinai. Am Yisrael was said to be on the 49th of 50 levels of impurity when G-d released them from Egyptian slavery. If they had sunk to the 50th level, salvation would have been impossible, for the nation's identity would have been completely obliterated, rendering its rescue meaningless in G-d's eyes. Once again, God's mercy shines forth, but as a result of their impurity, he is unable to give them the Torah immediately after the Exodus. It takes the 49 days of cleansing, represented by the 49 days of Sefirat HaOmer between Pesach and Shavuot, in order for the nation to purify itself and be made worthy of G-d's gift of the Torah. Similarly here, the nation cannot proceed directly from Egypt into the Land of Israel. Rather, they must stop 49 times, with each stop representing an opportunity for the nation to correct and perfect itself, until they are of character worthy of finally entering the Land.
One encampment is not enough, nor are 20 or 30, for every journey is essential in the growth of Israel into a true Nation of G-d. The Sfat Emet adds that the listing of the journeys can also provide a lesson to each Jew on an individual level. A Jew must often go through a number of stages during their development of self. Along this road of discovery are found both successes and failures. What the Sfat Emet emphasizes is that each stage, regardless of its seeming outcome, is an essential part of the growth process. At each of these stages, some aspect of the individual's personality is being addressed, and regardless of its outer trappings, it is a necessary step in their developmental process. While undoubtedly they must be corrected, mistakes and negative experiences are to be embraced rather than scorned, for in the end, they too play a part in the gradual clarification process that takes place inside of every growing Jew.
The listing of these journeys in Parshat Masei is followed immediately by the prophesies of Moses relating to the return to the Land of Israel, for in the end, the ultimate purpose of these wanderings is the development of Israel into a nation worthy of entering and establishing themselves in their own homeland. Just as the nation in the desert finally merited entering the Land, so too have we in this generation similarly merited a return to the Land of Israel after so many years in the depths of exile. May this "Reishit Tzmichat Geulateinu" be one of the last journeys preceding the ultimate reunification of G-d's Torah and his entire Nation in their Land soon in our time. Amen.