"וצבי עדיו לגאון שמהו וצלמי תועבותם שיקוציהם עשו בו על כן נתתיו להם לנידה." What is "צבי עדיו"? "צבי" in general is a term of desire, meaning "and He desired." "עדיו" means ornament and adornment. "וצבי עדיו," the Radak explains, refers to the Beit HaMikdash, which is the splendor, the beauty and the honor in which Hashem was sanctified. We used to adorn ourselves with the Beit HaMikdash as with an ornament. The Beit HaMikdash was our ornament, it was our glory. And Hashem made it into a source of pride, that is, that Israel would take pride in it and be exalted by it. "וצבי עדיו," something Hashem desired and which was in the category of an ornament, was for us a source of pride, so that we took pride and were exalted. And we have the Beit HaMikdash, the glory of God appearing within it in the cloud and in the supernal fire. This "צבי עדיו" that was a source of pride, in it they placed the images of their abominations and their detestable things. In it they made the images and the detestable things. They placed idolatry there. As we saw in Yechezkel, the description of the tour Hashem gave Yechezkel through the Beit HaMikdash, showing him the abominations they had done within the Beit HaMikdash. Hashem says, therefore I have given it to them as "נידה." This means they will be removed from the Beit HaMikdash, they will be exiled from their land. And "נידה," as we explained, is from the term to wander. "נידה" means they will wander from their land, they will be exiled, they will not remain in their place.
The Malbim explains that this pasuk is a continuation of the previous pasuk. If according to the Radak "צבי עדיו" refers to the Beit HaMikdash, according to the Malbim it is a continuation of "כספם בחוצות ישליכו." We spoke earlier about their silver, and he continues to explain how they sinned through silver and gold. This was in two matters. One, that the ornamental splendor of the gold, that they made into a source of pride and glory. This means, their whole concern and all their aspiration and all their pride was through the coveting of gold, ornament of ornaments, they desired to increase their wealth, they made out of this, out of the silver and gold, their "צבי עדיו," and this was the thing they entirely desired and it was their ornament, and they made it a source of pride. This also describes a reality familiar to us today. If in Israel it is perhaps at a lower level, whoever has gone to America truly feels what "וצבי עדיו לגאון שמהו" means. How matters of money and profits and wealth and so forth, this is what they made into a source of pride, this is the thing that is their whole concern and desire. This is talked about all day, and by this a person is measured, how much money he has, how much he earns annually. There are even newspapers that publish each person's figure for the year, what number he reached in the year's wealth. There is a ranking, at what level of the ranking you are. "וצבי עדיו לגאון שמהו." This silver they made into the very thing they desire and want and crave all the time, and the ornament of ornaments for them is the gold and silver, this is their ornament, in this they take pride.
Another matter, "צלמי תועבותם ושיקוציהם עשו בו." I gave you silver and gold, as we said in the previous pasuk, what did you use it for? To make calves with it, to make idolatry with it. It emerges, then, that this silver, instead of serving you for good things, or even for mundane purposes, in any case served you for evil things and for idolatry. Therefore Hashem says, I have given them for "נידה," measure for measure. This is what is written in the previous pasuk, "ישליכו כספם בחוצות ישליכו וזהבם לנידה יהיה." Why? This is measure for measure. Therefore I have given it to them as "נידה." This is the reason I decreed that the silver and gold would be "נידה," meaning banished from them, they will not be able to use it, it will not be able to save them on the day of Hashem's wrath, they will cast it away like a vessel in which there is no desire. This is one explanation. And in fact the Malbim, in his explanation of the words, brings another explanation by way of metaphor. He explains that the images, meaning idol worshippers, had all sorts of foolish beliefs. And as the Malbim defines it, the vain tales of mythology. Greek mythology and so forth, that they believed in all sorts of vain beliefs. And one of their vain beliefs was that the image itself has desires like human beings, and it aspires and it also has wars with other images and with other forces. There are all the mythology stories, there are descriptions of the wars of the gods, endless descriptions. This god took that god's wife, and then that god became angry at this god and there was an earthquake, and this god did such and such and this god had his daughter taken from him and his... all sorts of stories of struggles and wars and vanities, the vanities of mythology. So in those vanities of mythology, which the gentiles themselves have meanwhile managed to abandon, those vanities and fictional tales, they believed that the images supposedly needed silver and gold and used them to fulfill their desires and their detestable things. They ascribed to the images desires and love and a wanting for silver and gold and greatness and so forth. And supposedly they do all sorts of abominations with this silver and gold. Therefore they would vow silver and gold to the images. That is to say, you see, I gave you silver and gold, so do what I ask. He believed that the image, the idol, was a god. So he would vow silver and gold to it and bring it silver and gold to the idol's house. And they would believe that this deity supposedly derives satisfaction from this, and then in turn it will remember my good deed, I brought this to it. This is what he says, "וצלמי תועבותם שיקוציהם עשו בו." They believed that the images of abomination performed with the silver and gold their detestable acts, their desires and their lusts. Those images did this with it. And so it emerges that what they vowed, they vowed to "נידה," to idolatry. Chazal say that idolatry defiles like a niddah. When Rachel sat upon the terafim, she said the way of women is upon me. From where do we know that idolatry defiles like a niddah? As the Gemara says. So in practice it emerges that what is written here, "על כן נתתיו להם לנידה," is measure for measure. Since you took the silver and dedicated it to idolatry, and idolatry defiles like a niddah, you rendered it mundane, they desecrated it. Therefore, measure for measure, therefore I have given it to them as "נידה." That is, their silver will be banished and removed from them.
"ונתתיו ביד הזרים לבז ולרשעי הארץ לשלל וחיללוהו." According to the Malbim this continues what we discussed earlier. "ונתתיו," this refers to the silver and gold, strangers will come and plunder the silver and gold. What is the difference in "ונתתיו ביד הזרים לבז ולרשעי הארץ לשלל"? What is the difference between "בז" (plunder) and "שלל" (spoil)? The Malbim says there is a difference. What remains after the owners have fallen in battle is called "שלל." And what the enemies take by force is called "בז." On this he says, the strangers will come and plunder the silver of those dwelling here in Yerushalayim. What remains? Only the surplus that is left, what the enemies did not come and take by force. That is already called "שלל." This the strangers will not plunder, because the strangers will no longer see any benefit in it. Who will plunder this? This will be taken by the wicked of the land, and they will take it as spoil. For "שלל," as we said, is what remains after the owners have fallen in battle. So the strangers will come and take by force the plunder, what they see benefit in and the main and important part. Whereas what remains here will remain only in the category of spoil, which no longer interests the strangers, only the wicked of the land will take it as spoil. "וחיללוהו," by this they will desecrate the pride and the ornament we spoke about, which is the silver and gold that they made into their ornamental splendor as a source of pride, through this they will desecrate it. "וחיללוהו," they took it for themselves.
In contrast, according to what we saw earlier according to the Radak, "וצבי עדיו לגאון שמהו, צלמי תועבותם שיקוציהם עשו בו," refers to the Beit HaMikdash. That the Beit HaMikdash, which was the ornamental splendor of the Holy One Blessed be He that He made into a source of pride, in it they placed the images of their abominations. So the continuation also speaks of the Beit HaMikdash. "ונתתיו," the Beit HaMikdash, "ביד הזרים לבז ולרשעי הארץ לשלל וחיללוהו." It is written "וחיללוה," but we read "וחיללוהו." "וחיללוהו" refers back to the Bayit. They desecrated the Bayit. And what is "וחיללוה"? "חיללוה" refers back to the Shechinah, since the Shechinah was present in the Beit HaMikdash, they supposedly desecrated the holy Shechinah by entering to plunder the Beit HaMikdash.
"והסיבותי פניי מהם וחיללו את צפוני ובאו בה פריצים וחיללוה." "והסיבותי פניי מהם," the Radak says this is like what is written "והסתרתי פניי מהם." The intent is that the Holy One Blessed be He will hide His face, and then it will be for consuming. As long as we have Divine providence, we have protection. But when Hashem turns His face away, then we have no protection. Then, may the Merciful One spare us, it will be for consuming. "והסיבותי פניי מהם." And then "וחיללו את צפוני." According to the Radak this refers back to the Beit HaMikdash. So they will desecrate My most hidden place. What is the most hidden place? This is the Devir, which is the Holy of Holies, where the Aron is located. And then they desecrated "צפוני," the place hidden away for Me. "ובאו בה פריצים וחיללוה." Ruffians will come and desecrate her. What does "וחיללוה" refer back to? Seemingly it should have said "וחיללוהו." Rather it refers back to the Shechinah, as we saw earlier. "וחיללוה" was earlier in the written text, referring back to the Shechinah. Or another possibility the Radak offers, "וחיללוה" refers back to the city. They will desecrate Yerushalayim.
The Malbim explains that the navi is actually describing the deterioration for us in order. At first he describes what was at the end of the days of the siege, as we saw in pasuk 14, "תקעו בתקוע." Afterwards, pasuk 15, he describes "החרב בחוץ," the harshness of the siege, the enemy is already here outside. Afterwards he describes what happened when the city was breached, Tzidkiyahu fled. On this he said "ופלטו פליטיהם." Afterwards he describes in pasuk 19, "כספם בחוצות ישליכו," the enemy is already here, we can do nothing with the silver and gold, the enemies come and plunder everything. The Malbim says, all this was in the fourth month. And afterwards, in the next stage, "והסיבותי פניי מהם," the Shechinah departs from the Heichal, "וחיללו את צפוני," they will desecrate the Holy of Holies, the ruffians will come to take the vessels of the Mikdash, they will render them mundane. As Chazal expound in Masechet Avodah Zarah, since ruffians entered it, they lost their sanctity. "ובאו בה פריצים וחיללוה," that is to say, what does "וחיללוה" mean? It became mundane. The vessels became mundane, they no longer had a name of holiness upon them. And "צפוני," the Malbim says, means something hidden from the eye. The Aron, the Holy of Holies, the Shechinah, and therefore it is written of it, right? "וחיללוה," we are speaking here of the Shechinah, and therefore it is called "צפוני," for it too is in the category of something hidden from the eye, a person does not see the holy Shechinah.
"עשה הרתוק כי הארץ מלאה משפט דמים והעיר מלאה חמס." "עשה הרתוק." What is "הרתוק"? All the commentators explain that it is a term for a chain. "רתוקות." "רתוקות" means chains. And there are several pesukim that mention the matter of "רתוק" as a chain, like "רתקו בזיקים," right? Meaning "זיקים," which is doubled and tripled. "הרתוק," the Malbim says, how does it differ from an ordinary chain? An ordinary chain is single. But "הרתוק" is a doubled chain. Which indicates double thickness and double strength. So the Radak says, "עשה הרתוק," means prepare a chain, an iron chain, which is a sign that the Kasdim will lead the people of Yerushalayim into exile in chains. This is how they would do to captives so they would not escape, they would bind their legs in chains, and the chain of the first was bound to the second, and the second bound to the third, and it was connected to the legs, and thus in this manner they would walk in caravans without anyone being able to escape along the way. On this he says "עשה הרתוק," you, make chains. "כי הארץ מלאה משפט דמים." All are liable for judgment of blood. What is the meaning of "משפט דמים"? They shed innocent blood, they committed transgressions for which they were liable to death. As it is written, "there is a judgment of death for this man." So too "משפט דמים," they are liable to judgment for the blood they shed within it. As Chazal say that the First Beit HaMikdash was destroyed because of idolatry, forbidden relations and bloodshed. So then the land is full of judgment of blood. As it is written about Menashe that he filled Yerushalayim with blood from end to end. So the land is full of judgment of blood. "והעיר מלאה חמס." And beyond that, the city is also full of violence. "חמס," snatchers, robbers, they would rob one another. And so it is not fitting, the land is not fit for a settlement to endure in it when there is murder in it and when there is violence in it. And this is something demanded even of gentiles. As we see that Yonah was sent to Ninveh, and each one returned the robbery that was in their hands. As we saw even earlier in the generation of the Flood, "for the earth is full of violence." As we saw with the people of Sedom, the wickedness of violence between man and his fellow. For this the gentile is also held accountable. And why? Because a transgression connected to violence is a transgression that does not allow for the existence of a settlement. This means, there is no human society that justifies and permits robbery. There is no such human society. There is no society in the world that does not have some clear rules and laws regarding robbery, regarding the prohibition of theft. This means, if there is a situation where a person works and everything he does, anyone can come and rob, there is no existence for society. Since this reality would cause every person to come and rob and oppress and take from his fellow, then in turn who would work and who would exert himself and who would act and who would do anything? No one would do anything, because in the end nothing comes out of it for me. Why should I toil when the profit is not for me? And this is really the reason we see that one of the things written, we spoke about this once, in the Ten Commandments, they are the foundations accepted among the nations. Do not steal, do not murder, do not commit adultery. The main points, right? For example, keeping Shabbat does not apply. But also honoring parents, for example. This is something accepted even among gentiles. Even if not by our parameters, of the Jews, and also "do not steal" is not by their parameters, and "do not murder" is not by our parameters, by the standards of the Torah, but in any case it is accepted among all the nations. There are foundations of morality that are accepted among everyone. And in turn, when these foundations are undermined, then the place must be destroyed. The place no longer has the right to exist. And for something like this, as we said, the gentile is also held accountable, since the gentiles too, in the seven Noahide commandments, have a commandment to establish judges for themselves. How will they judge them? According to their laws. But they must establish judges for themselves. And even though you will see that there are nations in which you might say there is more robbery, there is more theft. You know about Tzidkiyahu, I told you once, that he went with a lantern from country to country to look for justice. And he arrived in Romania and began to search with the lantern. That is to say, even though there are countries in which it is accepted to steal, in any case it is not the law. They do not legislate into law that a person must steal. And therefore, the moment the land is full of judgment of blood and the city is full of violence, there is no longer any existence for the settlement. That is, there is no existence for this state, and since this is so, the Holy One Blessed be He says "עשה הרתוק." Now the chains will exile the people, for the land is full of judgment of blood and the city is full of violence.
The Malbim explains, "הארץ מלאה משפט דמים," as we said, murder was prevalent in the land. And "העיר," here he speaks of Yerushalayim. And the Malbim actually dwells on the difference. Why does he say "הארץ מלאה משפט דמים" and "העיר מלאה חמס"? What is the difference between the land and the city? He explains that indeed murder was prevalent in the land, but in the city, in Yerushalayim, although there was no murder there, it was full of violence. It was full of violence to the point that they became liable to destruction following the murder and the violence. Even if we say that, for we saw that Menashe filled Yerushalayim with blood from end to end, but in any case that was apparently the sin of an individual. We are not speaking of the murder that had spread among the people. Murder spread among the people in the rest of the land's mountains, but in Yerushalayim violence spread there. "והבאתי רעי גויים וירשו את בתיהם והשבתי גאון עזים ונחלו מקדשיהם." "והבאתי רעי גויים." Who are these "רעי גויים"? The Radak says they are the Kasdim. Of whom it is said, "the bitter and impetuous nation." And as Rashi explains, the wicked among the gentiles and the cruelest among them. That is "רעי גויים." These are the worst among the gentiles. "וירשו את בתיהם והשבתי גאון עזים ונחלו מקדשיהם." What is "ונחלו מקדשיהם"? "נחלו," the Radak explains, is from the term for desecration. The root is "חלל," meaning mundane. Not from the term "נחלה" (inheritance), but from the term for desecration. And what will they desecrate? "מקדשיהם." What is "מקדשיהם"? This is really a somewhat strange expression. It would be more correct to say "מקדשיהם" (their sanctuaries), but this is a different form. He brings more examples of this, but we will suffice with this, since we soon want to see an additional explanation by the Malbim. The Malbim says, after they are exiled, "עשה הרתוק," as we saw that according to the Malbim everything here proceeds in order. After they are exiled, I will bring the worst and lowliest of all the gentiles, they will inherit their houses, they will settle here in the land. Afterwards, "והשבתי גאון עזים." The kings and the officers and also the priesthood, as we will soon see. Who are the men of pride. "גאון" means greatness, pride, the king, the officers, the priests, what are called the men of authority among the people. "השבתי גאון עזים." The pride and greatness of those mighty men will also cease. And on this he says, "ונחלו מקדשיהם." What is "ונחלו מקדשיהם"? Listen to a wonderful explanation, a matter of the Malbim. The Malbim says, among them there was a custom, we used to follow the custom of idolatry. The custom of idol worshippers, that the priests were the ones who sanctified the people. He goes to him with the impure waters and sprinkles him. He does this, a few drops, and would defile, sanctify him according to his method, right? In any case, supposedly the priests would sanctify the people. And not only that, they also believed that anyone who touched them would become holy. As we will see later in chapter 44. As it is written, "and they shall not sanctify the people in their garments," "not to go out into the outer court to sanctify the people," "do not approach me for I have sanctified you." You see that they believed that by the touch they would touch the priest, the idolatrous priest, they would receive holiness. Once they tell that the Baal Shem Tov and his holy company were walking. A priest passed by them. And the priest was also with the young priests, the seminary students. And he says to them, come, let us move away, because the Jews here are talking. When they talk then it is possible that a bit of spittle will fly from their mouths, you know, a little saliva will fly. And the Jews are impure, let them not defile us. Thus said the priest about the Baal Shem Tov and his holy company. The Baal Shem Tov said to his students, do you see what kindness Hashem did with us? He did us a kindness that we do not need to move away from them. Rather they move away from us. That is to say, he holds that we are impure, and... fine, excellent, I do not care what you think, the main thing is that you move away. Do you understand? So they believed, they believed that whoever touches the priest becomes sanctified. And if he touches a Jew then woe and alas. By the way, you know that great ones, holy ones and tzaddikim, when they would touch a gentile, would go to wash their hands. That is to say, they understood that there is here, there is here a level of impurity. But they, according to their distorted conception, understood that the priest, who is the epitome of detestation and impurity, whoever touches him becomes sanctified. So this is what he says, "והשבתי גאון עזים ונחלו מקדשיהם." Who are "מקדשיהם"? These are the priests, who, as we said, began to behave like the custom of the priests, that supposedly whoever touched me as a priest becomes holy. He says, "נחלו מקדשיהם." Those very ones who say come, touch me, you will become holy, I sanctify you, it is understood according to the Malbim why it is written "מקדשיהם" (those who sanctify them). It is not "מקדשיהם" (their sanctuaries), as the Radak says, that the sanctuaries of Israel will be desecrated. No. Rather it speaks of those who sanctify them. The priests who supposedly sanctify the people, they will be desecrated, in opposition to the distorted conception they had like the conception of the gentile. "קפדה בא וביקשו שלום ואין." "קפדה בא," the Radak says, this is a word with the accent early. Why? Because it is adjacent to a small word, the word "בא," right? What is "קפדה"? From what term is "קפדה"? "קפדה" is from the term "לקפד." "לקפד" means like "קיפדתי כאורג חיי" (I have cut off my life like a weaver). The meaning is to cut, to sever, right? "קפד ראשו," right? To sever and to cut. "קפדה בא," something will come that cuts and severs. And of what is he speaking here? He says, we saw "עשה הרתוק," which means chains of connection, the Malbim says, he explains that the chains supposedly come to tell you that the decrees will be in a chain. What is a chain? A chain is a link bound to a link. This means, every act drags after it another thing, it brings after it another thing. And in a moment we will see that it is not really after it, but rather truly one upon the other. All are bound in one connection. Evil is bound to its companion. He tells you "קפדה," which is the connection of this chain, that the links and joints will be bound to one another. And this is "הרתוק." "הרתוק" means each part is riveted or welded and bound and connected to its fellow. So on this he says, here this matter of "הקפדה," which is the connection of the chain, that the links and joints will be bound, "וביקשו שלום ואין." They will seek peace, for we saw that the false prophets would tell them peace, peace, when there is no peace. The false prophets would tell them peace, the media people, tell them peace, that is it. Murderers came from Tunis, now there will be peace, how wonderful, we will be able to wipe up hummus in Damascus, without fear of sarin gas and all sorts of that. In short, all sorts of theories about peace. This is not from today. These false prophets are descendants of false prophets from already 2000 years ago. Then too the false prophets would tell them peace, peace, do not worry, everything will be fine. The prophets of truth came, Yechezkel came, Yirmiyah, Yeshayah, all of these come and tell you harsh things, they are just frightening you. There will be peace, do not worry. Peace, peace, "וביקשו שלום ואין." Where is the peace those false prophets spoke about? There is none. And instead of this, what will be? "הווה על הווה תבוא ושמועה אל שמועה תהיה וביקשו חזון מנביא ותורה תאבד מכהן ועצה מזקנים." "הווה על הווה תבוא." The Radak brings two explanations. One explanation, "הווה" is from the term for an event. Right? From the term "הווה," what is happening with it? What was? An occurrence. Things that occur and happen. So an event will come upon an event. Menachem, in contrast, explained, and this is how most commentators explain, that it is from the term for breaking. This is also how Yonatan translated. "הווה," right? "מדבר הוות," correct? "הוות" means breaking. And this is how the Targum Yonatan says, "תבר על תבר ייתי." Break upon break will come. "ושמועה אל שמועה תהיה." The meaning is every report will come and drag another report. "וביקשו חזון מנביא ותורה תאבד מכהן." Specifically them, the priests who were accustomed to instruction, "the lips of the priest guard knowledge and they seek Torah from his mouth, for he is a messenger of Hashem of Hosts." And behold here, "תורה תאבד מכהן." The Malbim, in contrast, there is a wonderful explanation here. The Malbim says, we saw that the troubles will be "רתוק," a chain. A chain means that trouble pursues trouble. And he says this will not be in a natural way. Since in the natural way trouble pursues trouble, one trouble brings its companion. Let us give an example. Say for the sake of argument the enemy came and killed. The moment he killed, the bodies are lying on the ground, there is no one to tend to them, families are terrified to leave their homes. What comes immediately after this? Plague. Diseases come, epidemics come, may the Merciful One spare us. That is to say, trouble pursues trouble. And following this, afterwards a situation of contamination is created and diseases are created and after this a situation of famine is created and so forth. Trouble pursues trouble. The Malbim says, this is how natural troubles come. And why? Because a natural trouble means it is built on cause and effect. The one thing is the cause that produces another thing as its effect. And the other thing is a cause from which a third thing results. And so on in this manner. This is how natural troubles come. In contrast, when we speak of a trouble that is supernatural, it does not come one after the other, it comes one upon the other. Do you hear? That is to say, you will not have time to recover from the first before the second trouble comes, without natural connection. Natural connection is a natural trouble. But here the troubles will come by Divine providence. And therefore he says, it will not be event coming after event, but rather it will be "הווה על הווה תבוא." The first trouble is occurring and immediately upon it the second trouble will also come. It will not be like the way of the world where trouble comes after trouble. So too the report will be report upon report. While they are hearing a trouble that occurs and comes upon them, they hear another report. There will be no respite with a report dragging a report. "וביקשו חזון מנביא." Until now no one was interested in the words of the prophets. No one cared to hear what the prophets had to say. But now suddenly the troubles begin, ah, the prophets, listen, they said this all along. Behold, what they said is suddenly coming. So now they will come and seek a vision from a prophet. Here, come tell us what is really happening, what is going to happen, how we escape from all this. "ותורה תאבד מכהן." The Malbim says that what is written "וביקשו" applies to the entire continuation. "וביקשו חזון מנביא," and they will seek Torah which is lost from the priest, and they will seek counsel which is lost from the elders. The "וביקשו" applies to all of them. They will seek prophecy from the prophet, and he has no prophecy. They will seek the Torah, and the Torah is lost from the priest, he has no Torah. They will seek counsel, what to do in this situation, and the counsel is lost from the elders. This means, the Malbim says, after they do not find a vision, they seek the Torah. The Torah is after the vision. Let us search in the Torah, let us see what is written there, let us see how the troubles that came upon us, how they are written in the Torah. And then from this we will understand what is going to happen to us. And in any case when this too will not be, then they will seek counsel from the elders. Since the elders have life experience. And then he tells you, both Torah and counsel will be lost then, it will not be possible to rely on anyone. "המלך יתאבל ונשיא ילבש שממה וידי עם הארץ תיבהלנה מדרכם אעשה אותם ובמשפטיהם אשפטם וידעו כי אני השם." "המלך יתאבל," over what will he mourn? Because his kingship will cease. So he lost the authority that he had. And also the prince, the prince means that same prince whom Nevuchadnetzar appointed over them, "ילבש שממה." This means, the garb of his principality, the more important your principality and the more developed the land, the more distinguished the garb of your principality. But if they made you prince, I do not know, over some compound in the Sahara desert, over what are you prince? First of all know that there is no air conditioning, right? Fifty degrees Celsius. What, over what are you prince? So he says here, the prince, what will he wear? He will have nothing to take pride in, some advanced country. The prince will wear desolation. His principality will be the desolation. He will be a prince over a land that is entirely desolate. And through this the people of the land, "ידי עם הארץ תיבהלנה." They will not know what to do. Hashem says, "מדרכם אעשה אותם." All this will be according to the measure of their evil way. And therefore "ובמשפטיהם אשפטם." According to the judgment fitting for them, measure for measure, in justice and judgment, until they recognize and know that I am Hashem. That they should know that all this comes from Me. For we have already explained several times, that when troubles come in a natural manner, there is always room to say that this thing, this trouble, was a coincidence that happened to us. As the Rambam says, that concerning this the Holy One Blessed be He says, that if they say it happened, a chance happened, the Rambam says, concerning this there will be, Heaven forbid, wrath, right? "If you walk with Me with indifference," there will be the wrath of indifference. But when a trouble comes in a manner that is not natural, it is clear to everyone that it is planned by Hashem. Hashem says, measure for measure I will do to them, until they recognize and know that I am Hashem. They will see from the troubles themselves that everything happening to them is deliberately intended because they abandoned the way of Hashem. There is a slight difficulty here, since it is written "מדרכם אעשה אותם." Seemingly it would be more correct to say "מדרכם אעשה איתם." Like the way they took, so I will do with them. I will exact from them measure for measure. So indeed in the first explanation the Malbim says, in his explanation of the words, that the word "אותם" is in place of "איתם." And we saw examples of this. But he explains another explanation by way of metaphor. He says "מדרכם אעשה אותם." That is, supposedly the Holy One Blessed be He will, as it were, make them anew. Until now they were in the category of, they were made in wholeness. Hashem created them in wholeness. And now, since they corrupted themselves, Hashem supposedly will create them anew in a way of lowliness, in a way of turbid material. The Holy One Blessed be He says, this turbid material is not found with Me. I do not have such materials to create them anew in such a turbid form. So from what, from where will I create? He says, this must be taken from them. This is "מדרכם אעשה אותם." From the material they brought upon themselves, in their transgressions, in the corruption, in their filth, they created here turbid material, I will create them anew from their way, from their own, from their material, I will create them anew in a turbid form, just as they created themselves through their corrupt deeds.