Chasidut zu Bamidbar 11:27

Yet another approach to the above verse. In this verse the ‎Torah speaks of the performance of righteousness preceding the ‎performance of justice, i.e. ‎לעשות צדקה ומשפט‎, whereas ‎elsewhere we find the reverse order of ‎עושה משפט וצדקה‎. ‎‎[Actually, in connection with G’d we do not find that order ‎anywhere, we only find the sequence of ‎עושה חסד, משפט ‏וצדקה‎,“performing deeds of loving kindness, justice and ‎righteousness,” in that order. David, on the other hand is ‎described as :‎ויהי דוד עושה משפט וצדקה‎, “David used to mete out ‎justice and righteousness.” Ed.] It is a rule that G’d always ‎dispenses His largesse to the Jewish people, this being His only ‎pleasure. The fact that the Jewish people are the recipients of His ‎goodness gives Him satisfaction. Our sages in Pessachim 112 ‎phrased it thus: “the mother cow is more desirous of suckling her ‎calf than the calf is anxious to drink her milk.” [I am omitting the ‎balance of this paragraph, as I have not understood it. Ed.]‎
We know that Yitzchok personified the characteristic/virtue ‎of ‎גבורה‎, steadfast bravery in face of overwhelming odds. We also ‎know that G’d in His love for the Jewish people, arranged for the ‎‎“cure” before the onset of the disease. (Megillah 13) ‎‎(Compare Rashi who describes the period of the Jews’ exile ‎and bondage as having commenced with the birth of Yitzchok. ‎Exodus 12,40) The Torah’s describing the birth of Moav and ‎Ammon, even before the birth of Yitzchok, is another example of ‎the redemption being prepared by G’d even before the onset of ‎exile, seeing that the messiah will be a descendant of Moav, Ruth ‎in David’s maternal ancestry.‎