Chasidut zu Schemot 32:14

And if you have hatred that has settled inside you against one of your fellows and you want to remove the hatred but are not able: As is well-known, because of the hate you already have towards him, you will see that he has shortcomings and sins. Only if you can remove the hate in your heart can you see if the shortcomings are really anything more than that. However as just mentioned, you want to remove the hatred from your heart but are not able. So then do this - write him a letter. Don't send it to him; just store in your wares. In it, you can deprecate him as much as the snake of hatred in your heart desires. For a few days, read the letter out loud and imagine that he is standing across from you and that you are cursing him with these curses and maledictions. Then after a few days, the anger you have towards him will certainly depart from your heart; and if you are more spiritually refined, you will even want to run to appease him. And do not wonder about this suggestion, and do not say that it is one of two things - either it is untrue or it is sorcery. For is this possible that when I write a letter and curse him and then read it again, I will be satisfied and I will even appease him? It is neither untrue, nor an act of sorcery. Rather it is a law of the psyche, that when one curses and maledicts one's enemies, his anger leaves him somewhat. (Editor's note from the printed edition: As it is stated in Siftei Tzaddikim in the name of R. Moshe Alshich, may his memory be blessed, on the verse, "And the Lord regretted, etc." [Exodus 32:14]) But since his fellow answers him back when he curses him, his hatred for him only grows. But you, who have written the harsh letter according to the great measure of your hate and read it out loud and disparaged him, will experience your anger towards him diminishing once you have cursed him. And when you come to read it again on the second day - when your anger has already lessened - and you are still deprecating him with the depracations of the letter that was written with the level of anger from [the previous day] when your anger was greater, your heart will already begin to rebuke itself a little on its own and say, "Did I really curse him with so many disparagements, maledictions and curses?" It will already be impossible for you to read all of the curses with yesterday's great anger. But have you not taken upon yourself to read it? Moreover not all of your anger has yet subsided. Hence you force yourself to keep reading. But on the third day, your anger is even more subdued than on the second day and it is already impossible for you to read it. You are already regretting that you revealed your feelings with so much deprecation and cursing. You will look for strategies to make up with him; and you will make up with him. One with a good heart will be quickly appeased, whereas the stiff-necked will need to read it more times. But, with God's help, all will be appeased by this. However only use this tactic of the letter on rare occasions. And be very careful not to lose it and not to show it to even your closest friends, so that your fellow not find out that you wrote it about him and his anger wax against you.

In order to understand the words of Nachmanides properly ‎we must remember that up until the time of the sin of the golden ‎calf, G’d had dealt with the Jewish people on the basis of the ‎attribute of Mercy, i.e. even when they committed sins, He had ‎kept in mind that this was the people who represented the ‎emanation of ‎תפארת‎, usually translated as “harmony,” but ‎perhaps here more appropriately as “glory,” i.e. they were the ‎people that enabled G’d to be glorified as they had accepted His ‎rule voluntarily. The moment this people had become guilty of ‎constructing a golden calf and deifying it, they had ceased to be ‎G’d’s people and had become Moses’ people, as G’d said to Moses ‎in Exodus 32,7 when G’d told Moses: ‎שחת עמך אשר העלית מארץ ‏מצרים‎, “your people whom you have brought up from Egypt has ‎become corrupt.”‎
Moses was now (second stay of 40 days on Mount Sinai) ‎concerned to reverse this demotion of the Jewish people from ‎being G’d’s people and having become his people. He was anxious ‎that G’d would once more deal with the Jewish people on the ‎basis He had dealt with them prior to this colossal error on their ‎part. He was afraid that even if G’d were to forgive the people the ‎sin committed at Mount Sinai, this was no guarantee that at a ‎future time they would not again commit a sin as a result of ‎which their existence as a nation would be jeopardized. If at such ‎a time the people, basically, were his people instead of G’d’s ‎people, this could prove an insurmountable barrier to G’d’s ‎forgiveness, [especially if it were to occur when they no ‎longer had a leader such as Moses. Ed.] It was this second ‎part of G’d’s forgiveness that it took Moses 40 days to secure.‎
While pardon for the sin itself occurred even before Moses ‎descended from the Mountain the first time, i.e. ‎וינחם ה' על הרעה ‏אשר דבר לעשות לעמו‎, “G’d reconsidered the harm He had said He ‎would do to His people,” (Exodus 32,14) Israel’s status as G’d’s ‎people had not been reinstated. [Seeing that in verse 14 ‎Israel is again referred to as “His people,” the presumption that ‎the whole nation had been disowned by G’d when He accused ‎Moses of the sinners being his people, is difficult to accept. ‎Ed.]‎
Moses foresaw that the Israelites would become guilty of ‎other sins in the future. Moses reminds the people that their ‎obstinate defiance of G’d had started long before the sin of the ‎golden calf, i.e. ‎ממרים הייתם מיום דעתי אתכם‎, “you were defiant ‎from the day I became acquainted with you.” If Moses would not ‎succeed in restoring Israel’s former status of ‎תפארת‎, being the ‎people with whom G’d could “glorify Himself,” their entire future ‎would be jeopardized. This is why on the day after Moses ‎shattered the Tablets, burned the golden calf, and executed the ‎active idol worshippers, and ritually cleansed the survivors by ‎sprinkling them with water containing gold dust of the calf, he ‎ascended the Mountain again, unbidden this time. (Exodus 32, ‎‎30-31) The mention of the various sins listed above in 9,22-24 are ‎Moses’ way of explaining why he had to ascend Mount Sinai again ‎immediately as if he would not obtain rehabilitation of the ‎people’s status in the G’d’s eyes, any one of these sins that he ‎knew they would commit in the future might have spelled their ‎doom.
When Moses recalls to the people in 9,26 that he appealed to ‎G’d with the words: ‎אל תשחת עמך‎, ”do not annihilate Your ‎people,” these were the words he had used the first time after G’d ‎told him to descend as his people had become corrupted. He had ‎immediately wanted to reject the notion that the Israelites had ‎become his people instead of G’d’s people.
We can now understand the sequence in which Moses recalls ‎past events while not sticking to the chronological order.‎ ‎ ‎