ציטירנדיקער פּירוש אויף תהילים 92:16

• Elihu was also angered by the three companions to the debate. For even though sophistry can prove the opposite, a philosopher should not dismiss the evidence of the senses off-hand. He should seek a middle path by which reasoning can be reconciled with the senses, and by which the truth latent in the nature of intellect corresponds with the truth revealed to the eyes. And, furthermore, they should not have condemned Job who was righteous in all his ways (Psalms 145:17) there being no fault in him. (Psalms 92:16).

Convinced of his own innocence and that has neither sinned nor transgressed, he deems these visitations to be both unjustified and unwarranted. Notwithstanding, he continues, and with integrity, (Job 2:9) to believe in true faith (Isaiah 25:1), that no injustice, lack of knowledge, power or will can be attributed to God, Blessed be He, whose Perfection is absolute. He is thus driven to conclude that this evil could not have ensued from God's Providence; that He does not oversee the deeds of individual persons, nor does He mete out their reward or punishment, their benefaction or their hurt. For He has delegated this task to the universal governance ordained during the six days of Creation—the governance of the Cosmos.⁵הנהגת המערכת - governance of the Cosmos. As Malbim uses the term, it encompasses both Natural Astrology, which determines the movement of celestial bodies, and Judicial Astrology which determines how these movements affect sublunar (terrestrial) life. Thus, God remains just and true (Deuteronomy 32:4) and no guilt is to be found in Him (Psalms 92:16; Ezekiel 28:15). For since a person's deeds, whether righteous or evil, are all determined and apportioned by the governance of the Cosmos, he has no freedom of action and deserves neither reward nor punishment for his acts of volition, just as mill-stones, turned by flowing water, are neither rewarded if they grind the corn nor punished if they crush the head of someone who comes too close. And so, Job sets forth to campaign, and stringing his arrows, he lets fly (Psalms 11:2), and employing powerful philosophical arguments, founded on pillars of inquiry and study, he attacks belief in Providence, in Divine reward and punishment, physical or spiritual, and in the existence of free-will.

הרנינו גויים, “you who are the arrows of the Lord and His sword make the nations acclaim, sing aloud! So that they will realise that G’d is fair and does not commit any injustice. Compare Psalms 67,5 ישמחו וירננו לאומים כי תשפוט עמים מישור,”nations will exult and shout for joy, for You rule the peoples with equity”