Tafsiran yang Mengutip untuk Mazmur 75:8

From an homiletical point of view the name אלוקים describes G'd in His capacity as judge. This is what the Torah meant when it wrote אלוקים לא תקלל (Exodus 22,27) "you must not curse a judge." Onkelos translates the word in that verse as ,דיינא judge. We have an unequivocal verse in Psalms 75,8 proving that the word means judge, i.e. כי אלוקים שופט זה ישפיל וזה ירים “For G'd is a judge; He raises up one man while bringing down another." The term אלוקים for G'd is appropriate at this point as He employed the attribute of Justice when creating the universe.

And then he said corresponding to what was written Do not raise a horn to the wicked. “By itself” [meaning] that he should not judge by himself. For this reason he gave an explanation and said Because God is judge, meaning that there is none who judges by Himself except for the Holy One, blessed be He, and it is in His hand to lower and to raise, and who can say to Him “What are You doing?”

And proof for our words is what is expounded about them in Rabbati (22:8) on the verse For promotion comes neither from the east, nor from the west, nor from the desert of mountains (Psalms 75:7). It is not from a person traveling from setting out [east] to west and laboring in business that one becomes rich, nor from the desert of mountains. Every instance of “mountains” in Scripture refers to literal mountains except for this one, which is an expression of elevation, meaning that a person does not become elevated through these things. What does the Holy One, blessed be He, do? He takes possessions from one and gives to another, as it is said, For God is the judge: He puts down one, and lifts up another (Psalms 75:8). Since the midrash connects this verse to the sons of Gad and Reuben, it implies that it found in them a trace of pride and arrogance. Therefore, it expounds this verse about them to say that one does not become elevated through these things. And where is it hinted in the verse that they took for themselves more prominence than was appropriate? Rather, certainly because it found written, the sons of Gad [first]. Since they had very substantial livestock, more than the sons of Reuben, therefore their hearts became exceedingly haughty, and they jumped to speak before the sons of Reuben, the firstborn. Therefore, the verse says that one does not become elevated through these things, and it brings proof of this that the Holy One, blessed be He, does not want a person to become elevated because of his wealth, because God is the judge: He puts down one, and lifts up another — with the anger that He brings upon one, He elevates another; He takes from one and gives to another. Is God’s hand too short to give to this one from His own without needing to take from that one? Rather, certainly God did this so that people would fear Him and their hearts would not become haughty due to their great wealth, by looking at the source of their wealth that was taken from another because that person had become elevated through his wealth. For presumably the Holy One, blessed be He, only humbles the proud, as it is written, And every mountain and hill shall be made low (Isaiah 40:4). And therefore He gave to this one the wealth and elevation of that one, so that he would learn a lesson and his heart would not become haughty, lest what happened to his fellow from whom this wealth was taken happen to him as well.