Chapter 51 of Yeshayahu opens a section of consolation, but not a consolation of mere empty promises. The prophet comes to answer a nagging doubt in the heart: after all, we are few and the nations are many; we are in exile, and they set the world agenda. How is it possible that we, of all people, are the primary focus and that redemption will come? The answer the prophet provides is: look to your roots. Study history. One who understands where he was hewn from also understands where he is heading.
שִׁמְעוּ אֵלַי רֹדְפֵי צֶדֶק מְבַקְשֵׁי יְהֹוָה הַבִּיטוּ אֶל־צוּר חֻצַּבְתֶּם וְאֶל־מַקֶּבֶת בּוֹר נֻקַּרְתֶּם׃ - Listen to Me, you who pursue righteousness, who seek Hashem: look to the rock from which you were hewn, and to the hole of the pit from which you were dug.
Chazal expound: 'The rock from which you were hewn' refers to Avraham; 'the hole of the pit from which you were dug' refers to Sarah. Sarah, being the female, is likened to the excavated pit from which you were hollowed out. Radak notes that Ibn Ezra explains in reverse: 'rock' refers to Sarah, and 'hole of the pit' refers to Avraham. His reasoning: in male and female there is an active agent and a passive recipient. When quarrying rock, what is the active force? The pickaxe, the tool with which one quarries. And what is the passive object acted upon? The rock. Therefore, 'the rock from which you were hewn' is Sarah, the passive recipient, and 'the hole of the pit from which you were dug' is Avraham, the excavator and active agent.
The Malbim notes the precision of the opening: 'You who pursue righteousness, who seek Hashem' - righteousness always expresses interpersonal matters (bein adam lachavero), while seeking Hashem relates to matters between man and God (bein adam laMakom). The prophet addresses both groups and says: you argue that we are few while most of the world worships idols, so how can we be the greatest and the central focus? How many are there in the Jewish people - fifteen million, compared to seven billion gentiles? Do not make such calculations. Look at history - look to the rock from which you were hewn. Avraham Avinu was alone in his generation: Avraham stood on one side and the entire world on the other, persecuted, with Nimrod seeking to cast him into the fiery furnace - and ultimately he became the father of a multitude of nations. From a single person came millions: the Jewish people, and if you wish, add Yishmael, the descendants of Edom who came from Yitzchak through Esav, and the children of the concubines who went to the Far East. It all originated from one man.
Here the Malbim offers a magnificent explanation. Suppose a stone was quarried from a rock, and one wishes to know which rock it was hewn from. There are two ways to examine this. The first approach: does the part resemble the whole? Rocks have different shades, different types, depths, and textures. If the color is identical, the strength is identical, and the stone's type and quality match - that is a sign it was quarried here. This is the qualitative measure. The second approach: even if one is colorblind and cannot discern the stone's nature or strength, one can take the stone and place it back into the hollow from which it was quarried. If it fits precisely and aligns with the cavity - that is a sign it originated there. This is the quantitative measure.
Accordingly, the qualitative measure compares the stone to the rock as a whole: the entire rock has this color, the entire rock has this strength - therefore the verse says, 'look to the rock from which you were hewn,' to the entire rock. In contrast, the quantitative measure compares it to the excavation, to the hollowed-out space left behind (as in the phrase 'a gouged eye,' an indented space resulting from excavation) - and therefore it says, 'and to the hole of the pit from which you were dug,' to the cavity remaining after the piece was removed. There one checks whether it matches in quantity and size, and if so, this is the source, this is the foundation.
הַבִּיטוּ אֶל־אַבְרָהָם אֲבִיכֶם וְאֶל־שָׂרָה תְּחוֹלֶלְכֶם כִּי־אֶחָד קְרָאתִיו וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ׃ - Look to Avraham your father, and to Sarah who bore you; for I called him when he was but one, and I blessed him and made him many.
Corresponding to the qualitative aspect: 'Look to Avraham your father.' Avraham stood alone against many nations who were all mistaken, pagans and idol worshippers, and he alone revealed His blessed Divinity. And today? Most of the world believes in one God. Christians and Muslims alike are considered worshippers of God. Idol worshippers remain only in remote corners, in places like India and the like, and someone who takes a statue and bows down to it is viewed today as backward. The civilized and advanced nations all believe that there is a Creator of the universe. Some attached to this a false prophet named Mohammed, and some attached the impure Trinity - yet all these are later additions; the core belief in one God exists to whose credit? In the merit of Avraham. Until then, there were only a handful of individuals in the study halls of Shem and Ever, who could be counted on one's fingers. A single man launched a revolution that transformed the entire world - the revolution of the year 1948 from Creation, the year of Avraham's birth. And if you will, the true revolution of '48 was in the year 2448: the Giving of the Torah. That is the true '48, which sets the course for all generations and for all eternity; do not confuse the numbers.
And in connection to this: here in the Land as well, people try to tell you that the majority of the public is secular, but this is a distortion of the facts. According to a Gallup poll, ninety-five percent of those dwelling in Zion believe in the Creator of the world. Whom do the deniers represent? Barely five percent. And even among that five percent - when something happens to a person, he immediately cries, "Master of the Universe, save me!" In the media and in the polls he is counted among the five percent, but when trouble strikes, may it never come upon anyone in Israel, it turns out that he too is a closet believer - deep in his heart he truly believes, but he feels uncomfortable admitting it, because speaking about the Creator of the world is not considered very respectable nowadays.
And corresponding to the aspect of quantity, which is the physical dimension - "and to Sarah who bore you." Look at it from the physical standpoint as well: there was zero chance anything would emerge from you. Sarah Imeinu was barren, and Chazal say she did not even have a womb - yet not only did she give birth, but millions descended from her. In earthly, physical terms, you have no natural existence: by any worldly standard, there was no chance that one single man would spark a spiritual revolution across the entire world, and there was no chance that a ninety-year-old woman without a womb would give birth and have tens of thousands descend from her. You are completely above nature. And if your very foundations operate above natural reality, why would you claim that now it is impossible? Here we are in exile, the nations are the majority, dictating the agenda to us - how could everything suddenly overturn, the redemption arrive, and Mashiach come? Has such a thing ever happened? The Holy One, blessed be He, says: learn your history.
And how did all this happen? "For he was one when I called him, and I blessed him and made him many." One is a number that cannot multiply on its own, yet despite that, I called him and endowed him with strength, and blessed him that he would be able to bring merit to the masses; through the power of My blessing, he became the father of a multitude of nations and taught understanding to those who strayed. Where did he get all this? From Hashem. And the Holy One, blessed be He, says: I am still here. And what was - is what will be in the future.
כִּי־נִחַם יְהֹוָה צִיּוֹן נִחַם כָּל־חָרְבֹתֶיהָ וַיָּשֶׂם מִדְבָּרָהּ כְּעֵדֶן וְעַרְבָתָהּ כְּגַן־יְהֹוָה שָׂשׂוֹן וְשִׂמְחָה יִמָּצֵא בָהּ תּוֹדָה וְקוֹל זִמְרָה׃ - For Hashem has comforted Zion, He has comforted all her ruins; and He made her wilderness like Eden, and her wasteland like the garden of Hashem; joy and gladness shall be found in her, thanksgiving and the voice of song.
Just as it was in the past, so should you hope and yearn for Hashem to comfort Zion. Zion is currently desolate, and Eretz Yisrael has been ruined and barren for two thousand years - and Hashem will comfort her ruins. What is the difference between a desert (midbar) and a wasteland (aravah)? Rashi explains that both are desolate, except that the aravah was once inhabited and became destroyed, whereas the midbar was never inhabited. But the Malbim explains differently: the midbar is a completely desolate land, while the aravah is a place where thorns and thistles grow and brambles are found. It is not an area of gardens and orchards, but it is not entirely arid either. The aravah is found within the desert, just as gardens and planted areas are found within an inhabited town.
Here, a fundamental principle must be understood: the Garden (Gan) and Eden are two distinct things, and one does not even need the Gemara to see this, for the verses state it explicitly. "And a river flowed out of Eden to water the garden" - which shows that the Garden is distinct and Eden is distinct; likewise, "And Hashem God planted a garden in Eden to the east" - the place itself is called Eden, and within it, the Holy One, blessed be He, planted a garden. Accordingly, the Holy One, blessed be He, will make the wilderness, which is entirely desolate, like Eden; and the aravah, which already has some minor growth, He will transform into the higher, superior level - like the garden of Hashem.
The deeper meaning, says the Malbim, is this: a place that is currently devoid of human habitation and desolate will become an inhabited settlement - and not just an ordinary settlement, but a choice one, on the level of Eden. And a place currently inhabited by the wicked - since the aravah grows thorns and thistles, which represent the wicked - will become like the garden of Hashem, a dwelling place for the righteous like the garden within Eden. And then, instead of devastation, ruin, the revelry of the wicked, and heartbreaking cries, "joy and gladness shall be found in her, thanksgiving and the voice of song." And the difference between sason (joy) and simchah (gladness): sason is outward joy, whereas simchah is the internal gladness that accompanies a person; the Vilna Gaon also explains that simchah always expresses the joy of the soul. In a place that until now was a scene of wrongdoing, they will offer thanksgiving and praise to the Creator.
הַקְשִׁיבוּ אֵלַי עַמִּי וּלְאוּמִּי אֵלַי הַאֲזִינוּ כִּי תוֹרָה מֵאִתִּי תֵצֵא וּמִשְׁפָּטִי לְאוֹר עַמִּים אַרְגִּיעַ׃ - Listen to Me, My people, and give ear to Me, My nation; for Torah shall go forth from Me, and I will establish My justice as a light for the peoples.
You are My people - listen to Me and no longer refuse the words of the prophet. What is the difference between "am" (people) and "le'om" (nation)? The Malbim explains: an "am" relates to political leadership and governance, whereas a "le'om" relates to religion and faith. When speaking of a le'om, the reference is to a collective bound by a common religion - one might speak of the "Christian nation" or the "Arab nation." But when speaking of an am, the reference is to a group sharing a specific political regime - the French people, Egypt, or Iraq. Therefore, regarding le'om it says, "for Torah shall go forth from Me": give ear to My Torah, for from Me Torah will go out to the whole world, since le'om addresses spiritual leadership and faith. And regarding am it says, "and I will establish My justice as a light for the peoples": the purpose of political governance is to establish proper conduct between man and his fellow, which is why leadership is necessary in the first place - so that people do not swallow one another alive - and I will establish justice, governance, and civil order by whose light many nations will walk. There are two promises here: that all nations will recognize Hashem's Torah, and that everyone will conduct themselves according to Hashem's laws in matters between man and his fellow.
Furthermore, there is a nuance: why is "ha'azinu" (give ear) addressed to the le'om, while "hakshivu" (pay heed) is addressed to the am? The Malbim explains that hakshavah is a lower level of listening than ha'azanah. Initially, a person listens casually (makshiv), and subsequently he truly gives ear and listens deeply (ma'azin); ha'azanah is always greater than hakshavah. Regarding the Torah it says "ha'azinu," because the Holy Torah demands complete, undivided attention - one cannot make do with loose hearing or casual listening. Moreover, the Torah is fundamentally directed toward us, addressing the Jewish people up close, which requires ha'azanah. Justice, on the other hand, is "a light for the peoples," and the nations hear it from afar; hence the term hakshavah applies, which denotes listening from a distance. And as for "I will establish My justice as a light for the peoples" (argia) - through My judgments the nations will attain light and tranquility (regi'ah), being governed with serenity, ease, and peace of mind.
קָרוֹב צִדְקִי יָצָא יִשְׁעִי וּזְרֹעַי עַמִּים יִשְׁפֹּטוּ אֵלַי אִיִּים יְקַוּוּ וְאֶל־זְרֹעִי יְיַחֵלוּן׃ - "My righteousness is near, My salvation has gone forth, and My arms shall judge the peoples; the islands shall hope for Me, and for My arm shall they wait."
Until now, people observed Hashem's governance and wondered: Why is there a righteous person who suffers, and a wicked person who prospers? Why are the wicked at peace while the righteous suffer? Where are reward and punishment? The Holy One, Blessed be He, says: Do not worry, "My righteousness is near" - the time is near when justice will be revealed in the world. And when? "My salvation has gone forth" - when salvation is actualized from potential into reality, which is the salvation of the righteous. And what of the judgment of the wicked? "And My arms shall judge the peoples" - then judgment will also be executed upon the wicked. Very soon, you will see Hashem's true justice carried out in the world.
"The islands shall hope for Me, and for My arm shall they wait" - what is the difference between hope (*tikvah*) and expectation (*tochelet*)? The Malbim explains: hope (*tikvah*) can apply even to something that was never promised to me, and for which there is no set timeframe or target date. A person is asked, "Will this happen or not?" and he replies, "I hope so." Who promised him? No one. And when will it happen? Only Hashem knows. By contrast, one who expects (*meyachel*) has been promised the thing and was also given a set date, and he eagerly anticipates its arrival. Therefore: the islands will hope for My salvation by way of *tikvah*, for I never promised to save the islands; but for My arm - for the might to punish the wicked - they will wait (*yeyachelun*), for this I have promised and set a date: the great and awesome day of Hashem will come, when He will exact retribution from the wicked. There is even an ultimate deadline, as we all know the world has a designated lifespan and will not endure in this state forever, and that the world exists for six thousand years and is desolate for one.
To support this, the Malbim cites several examples: "For when I hoped for good, evil came; and I waited for light" (Iyov 30:26) - for good I could only hope (*kiviti*), since no one promised it to me, but the light is guaranteed to arrive each day at its designated time, which is why it says "and I waited" (*va'ayachala*). Likewise, "I hope in Hashem... and for His word I wait" (Tehillim 130:5) - for Hashem Himself I hope, while for His word, His explicit promise, I wait with expectation (*hochalti*). So too, "Seven days you shall wait" (I Shmuel 10:8) and "And he waited seven days" (ibid. 13:8) - there, it refers to a specific deadline, since Shmuel promised to come at the end of the seven days. Thus, *lehochel* means to await a promised matter that has a target date, whereas *lekavot* means to hope that things will turn out well. And the Holy One, Blessed be He, says: Do not despair, neither of hope nor of expectation, for though many generations have passed - both will surely arrive.
שְׂאוּ לַשָּׁמַיִם עֵינֵיכֶם וְהַבִּיטוּ אֶל־הָאָרֶץ מִתַּחַת כִּי־שָׁמַיִם כֶּעָשָׁן נִמְלָחוּ וְהָאָרֶץ כַּבֶּגֶד תִּבְלֶה וְיֹשְׁבֶיהָ כְּמוֹ־כֵן יְמוּתוּן וִישׁוּעָתִי לְעוֹלָם תִּהְיֶה וְצִדְקָתִי לֹא תֵחָת׃ - "Lift up your eyes to the heavens, and look at the earth beneath; for the heavens shall vanish like smoke, and the earth shall wear out like a garment, and its inhabitants shall die in like manner; but My salvation shall be forever, and My righteousness shall not be dismayed."
Here we discover the source of the verse recited in Selichot, and gain an understanding of what we are saying. Rashi explains that "heavens" refers to the heavenly ministering princes of the nations. This presents a slight difficulty, for the verse states, "Lift up your eyes to the heavens, and look" - how can one physically see that the heavenly princes of the nations have been destroyed? Rather, we deduce this from the consequences on earth: when we see what happens to them below, we understand that their princes above have fallen. When we see Egypt routed before Israel, we know that the guardian prince of Egypt died at the seashore.
Regarding the word nimlachu, Rashi offers two explanations. First: they have worn away, as in the phrase "worn-out rags and torn garments (*melachim*)" (Yirmeyahu 38:11), where a ruined garment is called *namlach*. Second: they have become confused and stirred up. Here lies a wonderful insight: why are sailors (*malahim*) called by that name? Because they stir up the water with their oars. Similarly, "seasoned (*memulach*), pure, and holy" (Shemot 30:35) means well-mixed. When salting food, one stirs and mixes it in, so *limlo'ach* carries the meaning of mixing. According to this, the heavens will appear stirred up and dispersed like smoke. "And the earth shall wear out like a garment" - according to Rashi, this refers to the earthly rulers; "and its inhabitants shall die in like manner" refers to the common dwellers of the earth; yet despite this, My salvation will be for My people. Rashi also brings an alternative interpretation, that "heavens and earth" are meant literally: lift your eyes and see how strong and enduring they are, yet even they will wear away, whereas My righteousness and My salvation shall endure forever - demonstrating that they are more enduring than heaven and earth.
However, an enormous difficulty immediately arises: For whom are this salvation and righteousness intended? For the people of Israel. And the people of Israel dwell upon the earth! Yet the verse states that the earth will wear out and the heavens will vanish like smoke. If so, where will this salvation take place? The Radak asks this very question: If the verse is literal, how can it say, "but My salvation shall be forever"? If the physical world is destroyed and ceases to exist, how can there be salvation and righteousness? Therefore, he cites an explanation in the name of his father, to which we will return later, as it aligns with the approach of the Malbim.
Ibn Ezra explains that this refers to the human soul. "Heavens" refers to the air and the sky, while "earth" refers to the inhabited realm. A situation can arise in which the skies become polluted - even in our day, we hear about severe air pollution - leading to deterioration and corruption of the atmosphere, alongside cataclysms on earth, such as earthquakes and geological shifts. Notice that he does not say the earth will be utterly annihilated, but rather that it will suffer damage and upheaval. Consequently, "and its inhabitants shall die in like manner" - if the air becomes toxic and earthquakes strike, the inhabitants will perish. What, then, is the eternal salvation? The soul. The soul is spiritual and eternal, enduring forever, and has no need for the physical earth. According to Ibn Ezra, everything physical may indeed fall into ruin, while that which endures is the soul.
The Radak cites another explanation from the great master, Rabbeinu Moshe ben Maimon (the Rambam), from his exposition in Moreh Nevuchim: everything stated here is an allegory. The nations are perceived as enduring as the heavens, appearing as though they could never be abolished - yet despite this, they will perish quickly, vanishing like smoke. And everything they built upon the earth, the kingdoms and all their works, appear as solid and permanent as the earth itself - yet despite this, "the earth shall wear out like a garment": what appeared as unshakeable as the earth will wear out like old clothing, and what seemed as eternal as the heavens will dissipate like smoke. According to this approach, nimlachu connotes destruction and ruin, as in "a salty land, uninhabited" (Yirmeyahu 17:6) - ruined and permanently unsettled. While all these will perish, "and My righteousness shall not be dismayed" - the righteousness and justice that I perform will never be shattered, but will endure forever.
The Malbim explains along lines close to the commentary of Radak's father - and incidentally, whenever you encounter an explanation in the name of Radak's father, study it carefully, for he offered profound insights that Radak quotes from time to time. The Malbim explains: even if it were to be that you lift your eyes to the heavens and gaze at the earth beneath and see everything collapsing, with the heavens dissipating like smoke, the earth wearing out like a garment, and consequently its inhabitants dying in like manner - even then, do not say, "Everything is finished." Know that "My salvation will be forever." Scripture is not saying that this will actually occur, but that even if it were to happen, My salvation is more enduring than heaven and earth, and even if they perish, it will remain intact.
Radak explains in this same vein: heaven and earth would perish, as it were, before what I have spoken to you could ever be annulled. Just as a person says of something impossible, "Hair will grow on the palm of my hand before that happens," so the Holy One, blessed be He, says: I would sooner destroy the world than nullify My righteousness and My salvation. The righteousness and salvation are so certain and so absolute that the world could be destroyed, yet the salvation would never be revoked.
And why "shall My salvation be forever"? Because "My righteousness shall not be shattered." Righteousness (tzedakah) denotes the kindness (chesed) that Hashem bestows upon us. And if you might ask: what if we are not worthy? Concerning this it says tzedakah - kindness is bestowed even upon one who is not deserving, and with unearned kindness one does not examine merits or scrutinize whether we are worthy. Therefore, this righteousness will not be shattered (lo techat), it will not break, and it fears nothing, and consequently salvation too will never falter. Salvation is guaranteed, certain, and absolute without any shadow of a doubt: the entire world could be nullified, but the salvation of the Holy One, blessed be He, will never be nullified.
שִׁמְעוּ אֵלַי יֹדְעֵי צֶדֶק עַם תּוֹרָתִי בְלִבָּם אַל־תִּירְאוּ חֶרְפַּת אֱנוֹשׁ וּמִגִּדֻּפֹתָם אַל־תֵּחָתּוּ׃ - Hearken to Me, you who know righteousness, a people in whose heart is My Torah; fear not the reproach of men, and be not broken by their revilings.
After promising that salvation will come regardless, the prophet turns to the people: the nations taunt you, asserting that there will be no salvation, that the Jewish people will never be redeemed or delivered. You, who know righteousness, a people with My Torah in their hearts - do not fear the reproach of mortal men, and do not be broken by their taunts.
Radak makes a striking and formidable observation here: "A people in whose heart is My Torah" - those who have My Torah in their hearts, not merely on their lips, are the ones who will see the salvation. Who will merit the salvation? Those who hold My Torah in their hearts. Not those who merely have My Torah in their mouths, speaking of Torah while possessing no genuine connection to it.
The Malbim notes a precise distinction: righteousness (tzedek) always refers to interpersonal matters (bein adam le-chavero) - executing justice in court, righteousness between a person and his fellow. Torah, on the other hand, consistently denotes the spiritual realm: matters of faith, worldview, and the service of Hashem. Thus: hearken to Me, you who know righteousness in the mitzvot between man and his fellow, and you who have My Torah in your hearts in matters of faith, outlook, the fear of Hashem, and His service.
And why does it say "the reproach of enosh" rather than "the reproach of ish"? The Malbim explains that enosh is always used as a diminutive term: the lowly one is called enosh, while the noble one is called ish. This does not mean young in years, but rather people who are petty and base. That petty mortal (enosh) who comes to revile you for still anticipating redemption and salvation - do not fear his reproach, and do not be shattered by his revilings.
And what is the difference between reproach (cherpah) and reviling (giduf)? Cherpah refers to ordinary insult, whereas giduf always pertains to matters of sanctity, the observance of mitzvot, and the service of Hashem. Notice how the son of Shelomit bat Divri was called in the narrative - "the blasphemer" (ha-megadef), for he blasphemed Hashem, blessed be He. And what was the blasphemy about? He ridiculed the Showbread (lechem ha-panim), which remained miraculously warm. Reviling or blasphemy (giduf) is always directed against something sacred, against the Torah and against the mitzvot; whereas to reproach (chereif) can simply mean cursing one's fellow, without any connection to Torah and mitzvot.
Accordingly, the Malbim notes, the two phrases run parallel: you who know righteousness, which relates to interpersonal conduct - "fear not the reproach of men," for reproach pertains to earthly matters, to the way they insult you for your upright conduct between man and his fellow. And you, a people with My Torah in their hearts, who meticulously observe the commandments of Hashem - "and be not broken by their revilings," for reviling targets the observance of the mitzvot; do not be broken by their mocking your fulfillment of Hashem's commandments.
And another nuance: regarding righteousness it says "you who know righteousness" (yode'ei tzedek), whereas regarding Torah it does not say "you who know Torah," but rather "a people in whose heart is My Torah" (am torati ve-libam). Why? The Malbim elaborates in several places that the teachings of the Torah and its moral code are matters that a person must receive from a teacher, through tradition from another. But matters of justice and equity (tzedek), which pertain to civil laws and arbitration, can be deduced independently through study and careful analysis: what is fair when one party claims this and the other counters that, and with whom the law lies. Therefore, Scripture says "you who know righteousness" - through examination one arrives at knowledge; I evaluated, I analyzed, and now I know. With Torah, however, even if one were to sit and ponder for two thousand years, he could not deduce a single commandment of the Torah on his own. The Torah is received through tradition (mesorah): this is what I received from my father, who received it from his father, tracing back to Moshe Rabbeinu and to the Holy One, blessed be He. No one can say, "I analyzed the matter and concluded that one must don tefillin," nor even, "I reasoned that proper moral conduct is such-and-such" - for there are nations that assert the exact opposite, and in human morality alone there is no objective consensus on what is ethical and what is not. Therefore: "a people in whose heart is My Torah" - preserve in your heart what you received from your father, and your father from his. But regarding upright civil conduct - "you who know righteousness": examine the matter, understand it thoroughly through reasoned reflection, without being entirely reliant on receiving it from earlier generations.
כִּי כַבֶּגֶד יֹאכְלֵם עָשׁ וְכַצֶּמֶר יֹאכְלֵם סָס וְצִדְקָתִי לְעוֹלָם תִּהְיֶה וִישׁוּעָתִי לְדוֹר דּוֹרִים׃ - For like a garment a moth shall consume them, and like wool a worm shall eat them; but My righteousness shall be forever, and My salvation for generations of generations.
Radak notes that this pasuk supports the Rambam's explanation. In the Rambam's view, "the heavens will vanish like smoke, and the earth will wear out like a garment" was said regarding the nations that fill heaven and earth, who will perish like smoke. Now Scripture adds a description of how they will perish: like a garment consumed by a moth, and like wool consumed by a worm - and the worm (sas), Radak defines, is a relative of the moth, a type of moth. They will perish from the earth, while you will endure forever.
The Malbim explains that this is a direct continuation of the previous verse. One who taunts you - where taunting pertains to worldly matters - will be like a garment consumed by a moth. But one who reviles you - where reviling is directed at the Torah and the mitzvos, mocking you for keeping Hashem's commandments - his punishment is more severe: "and like wool a worm shall eat them." Why is the destruction of wool more severe than that of a garment? Because wool precedes the garment; even while it is still raw wool, before it has been spun and woven, the worm consumes it. The garment, on the other hand, has already reached a certain completeness, having already been spun and woven, and only then does the moth consume it.
"But My righteousness shall be forever, and My salvation for generations of generations" - what is the difference between "forever" (le'olam) and "for generations of generations" (ledor dorim)? This is a distinction the Malbim clarifies in several places: "forever" means in one continuous, uninterrupted stream without any cessation or change; "for generations of generations" means from generation to generation, which is also perpetual, but it unfolds and descends from one generation to the next. What is the meaning here? "My righteousness" refers to the Holy One, blessed be He, to Hashem's righteousness, and Hashem does not change - therefore, His righteousness does not change either, and concerning it the text says "forever," without any variation. But salvation depends on the recipients: the more deserving the recipient, the greater his salvation, and so it contains degrees of change. Therefore it says, "and My salvation for generations of generations" - it will unfold from one generation to the next, each generation according to what it merits and according to its state. Yet the righteousness of Hashem is eternal like Him.
The prophet comes to answer the claim of being few in number and the despair that accompanies it, responding with two measures: "Look to the rock from which you were hewn" - to quality, to Avraham, who stood alone against an entire world and transformed it into believers in the One God; and "look to the hole of the pit from which you were dug" - to quantity, to the barren Sarah, from whom millions emerged. When one's roots are supernatural, earthly measures do not determine his future. From here flow the promises of redemption: a wilderness that will become like Eden and a desert like the garden of Hashem, Torah that will go forth from Him and justice that will shine for the nations, righteousness revealed through the salvation of the tzaddikim and the judgment of the wicked, hope for the distant isles and longing for the day of Hashem. And even if man should see the heavens vanish like smoke and the earth wear out like a garment - the salvation of the Holy One, blessed be He, is greater than them all, for it stems from righteousness and chesed, which are not conditioned upon strict merit. Therefore, you who know righteousness, people with My Torah in their hearts: do not fear the reproach of mortal man, nor be dismayed by their taunts. For they will perish like garments eaten away by moth and worm, while Hashem's righteousness is forever, and His salvation is for all generations.