ציטירנדיקער פּירוש אויף איוב 2:3

לא ידון רוחי באדם, “My spirit will not predominate within man;” according to Rashi, the meaning of this phrase is that G-d feels that He will not continue for much longer to entertain conflicting emotions concerning the future of mankind in such conditions; we find a similar construction as here in Job:2,3 where G-d is on record as telling Satan that nowhere on earth can there be found a man as righteous Job. An alternate exegesis of this phrase: the philological background is נדן ותיק, “returning one sword to its sheath,” quoted by Ibn Ezra, but not attributed to a source that he revealed. The “sheath,” would be man’s body. In other words, man would be reduced to being a body without Divine spirit.

יסיתך, every advice the end result of which leads to disaster is called הסתה; examples of such meanings of the word הסתה occur in Job 2,3 ותסיתני לבלעו חנם, You have incited me against him for no reason.” Or, Kings I 21,25 אשר הסתה אותו איזבל אשתו, “at the instigation of his wife Izzevel.” Or, Chronicles II 18,2 ויסיתהו לעלות אל רמות גלעד, “he incited him to march against Ramot Gilead’ (a campaign which failed and cost Achav’s life)

entices and seduces... the L-ord your G-d -- Behold the power of the yetzer (evil inclination) which brings a man's heart to sin is of two kinds. One, when a man is hesitant and not keen on doing a bad thing, whether due to fear of G-d or fear of something else. The yetzer comes cunningly and removes the fear from his heart, either by some rationalisation. Therefore he is called in this aspect "mesi" (enticing, literally "lift up") the heart of a man, which connotes lifting up, for he lifts up the man's hesitations.... The second aspect is that he intensifies his lust and warms his heart with imaginitive pictures of the pleasures of that act. Then he is called "seducer" (mesit)... (see there for more).... Now reader, the author ended with the words "the anger of the L-ord, your G-d". Certainly, he did not write two Names of G-d for nothing. They correspond to these two aspects. For the first aspect, where one removes the fear of G-d from his heart, he also arouses the wrath of the trait of mercy [the name "L-ord" corresponds to the trait of mercy]. But that which his heart turns towards superfluous lusts, there is room to have mercy on him and say that he is only entangled in the physical and he arouses only the wrath of the trait of justice [your G-d (Elokim) which corresponds to the trait of justice].