ישעיהו, פרק מ״ב, פסוק ט״ז

In times of profound confusion and helplessness, divine providence intervenes to chart a new, secure course toward redemption. The primary approach among commentators is that the blindness experienced by the people is not literal. Instead, it serves as a metaphor for the people of Israel in exile, wandering through foreign lands without knowing the way back to their homeland [רד״ק, אברבנאל, צאינה וראינה]. Adding a spiritual layer, this blindness reflects a past failure to look toward God and follow the proper path [רש״י]. In a broader sense, it represents any person who has lost their way and requires new solutions [ביאור שטיינזלץ].

Usually, a blind person can navigate familiar routes independently. However, God emphasizes that He will lead the people on a completely foreign route, one where they cannot possibly manage on their own [אבן עזרא, מלבי״ם]. This journey involves different types of routes. While some interpret the mention of roads and paths as poetic repetition designed to emphasize the idea [מצודת דוד], others draw a distinction between a main public highway and smaller, private trails [מלבי״ם]. God's intervention is not merely a passive escort. He provides active instruction, teaching the people how to step and walk [מצודת ציון], with the ultimate goal that they will eventually be able to march forward independently without relying on a leader [מלבי״ם].

Navigating an unknown route is compared to walking in darkness, where one is constantly at risk of stumbling [רד״ק, מצודת דוד, אברבנאל]. To prevent this, God promises to clear the obstacles and illuminate the journey. The darkness itself will transform into a source of light, echoing the miracle that occurred during the plague of darkness in Egypt [מלבי״ם]. Furthermore, crooked and winding trails will be flattened into smooth, straight plains [מצודת ציון]. Together, these actions symbolize a profound shift in the balance of power and the very nature of the world [ביאור שטיינזלץ].

The timeline of these divine actions presents an interesting discussion among commentators. One perspective views the use of the past tense as a common feature of prophecy referring to the future. Future promises are often described as if they have already occurred, highlighting the absolute certainty that they will be fulfilled [רש״י, רד״ק]. Conversely, other commentators understand the past tense literally. They explain that God is recalling similar miracles He already performed during the Exodus from Egypt, assuring the people that He has not abandoned His power or His intention to repeat these wonders during the future redemption [אברבנאל, מלבי״ם, מצודת דוד]. Historically, some view this entire promise as a specific reference to the return to Zion from the Babylonian exile [אבן עזרא].