ייִדישער מחשבֿה אויף קהלת 5:7

The wise man has already hinted this when he said: "everything has a time and moment under the heaven" (Koheles 3:1), and afterwards he mentions 28 matters (corresponding to the 28 lunar positions which alludes to astrological fate - TL), as he says "a time to be born, and a time to die..", until "a time for war and a time for peace", and also: "for time and fate will overtake them all" (Koheles 9:11), and then he said: "[If you see oppression of the poor, and deprivation of justice and righteousness in the province], wonder not about the matter, for the Highest over the high watches over them, and there are higher ones over them" (Koheles 5:7). (that really it is not astrological "fate", but rather G-d is guiding everything behind the scenes through chains of causes according to His desire and decrees - TL)

Still, their being saved was conditional, viz. (Ibid 22): "But none of you shall leave the door of his house until morning," upon which our sages commented (Bava Kamma 60a): "Once the destroyer has been permitted to destroy, he does not discriminate between the righteous and the wicked." Two principles are herein subsumed. The first, that the L rd is not wont to change the natural order but preserves it in is usual course, barring an exceptional need. The second, that all things have generic causes, not specific ones. The things that reach individuals from the Blessed One do not reach them without mediation, for if they did, a righteous man would never perish together with a wicked one. This is what Solomon stated in his wisdom (Koheleth 5:7): "If you see the oppression of the poor and the perversion of judgment and justice in a province, do not marvel at the matter; for higher upon higher is the Watcher, and there are higher things over them." That is, if you see oppression in a province, a good man broken by a judgment entirely undeserved in point of his goodness and perfection, and a seemingly good man cheated of justice, do not wonder how the Blessed One can desire to permit this. For if the causes of events were distinct and specific, affecting particular individuals and isolated entities, there would be room for such wonder. But this is not the nature of causation. All things, rather, proceed within a hierarchy, in a causal chain, level upon level, with ever higher levels succeeding. All causes being generic, then, for G d to relate directly to each individual would entail a transformation of the nature of existence, something which He did not desire. For this reason He said to them: "But none of you shall leave the door of his house until morning." This also resolves some formidable doubts in relation to many things which ostensibly indicate an erosion of Divine Providence. And all of these noble principles were intimated in this mitzvah, the first commanded to Israel — according to our sages of blessed memory (Mechilta Bo 3) on the New Moon of Nissan.

But the prophet refrained from giving an answer because each specific case has its own particular reason (there is no general answer which includes everything - TL). Therefore Moshe Rabeinu commented on this in the torah saying (Devarim 29:28) "the hidden things belong to G-d"..and the wise man said in connection to this "If you see the oppression of the poor, and perverting of justice and righteousness in a province, marvel not at the matter" (Koheles 5:7), and the verse says: "the Rock, His deeds are perfect for all His ways are justice" (Devarim 32:4).