Musar zu Schemuel II 16:10

Therefore, my brother, take great care not to avenge yourself and not to bear a grudge against your brother. For it is yourself against whom you are taking revenge and bearing a grudge! Think only that Heaven is causing all this to happen to you, because of your sins. And what difference does it make whether this suffering comes upon you by the one or by the other? And if I accept all this upon me [resignedly] in truth, all of my sins will be pardoned thereby. As David said to Avishai ben Tzeruyah when he wanted to take revenge on his [David's] behalf, of Shim'i ben Gera, for having shamed and vilified David and cursed him with a dire curse — David did not allow him [Avishai] to do so, saying: "The L-rd told him to curse!" And Chazal have said that because of this the Heavenly tribunal designated David to be the fourth leg of the Divine Chariot, as we shall explain at length below, please G-d.

ברוך תהיה מכל העמים . The words מכל העמים, may mean that because we keep ourselves apart, i.e. מ from all other nations we will experience greater blessings than any other nation. This is similar to כי לא מרובכם מכל העמים. The Torah describes examples of how the special blessings we will enjoy will become manifest. One example is verse 16: ואכלת את כל העמים, "You will consume all the other nations which G–d will deliver into your hands." This verse has to be understood according to the interpretation of Rabbi Bachyah ben Joseph ibn Pakuda, author of Chovot Halevavot. We find the following comment in the chapter שער הכניעה paragraph 7: "One of the pious people said that when the time comes for people to be shown their account (after death) they will be shown that many merits have been credited to their account of which they had been totally unaware. In fact, they will exclaim that they had never performed the good deeds credited to them in the ledger. It will be explained to them that every time someone abused them verbally in their hearing and they did not display anger or displeasure, such failure to respond was credited to them. Along this line we have an allusion in Reshit Chochmah in the fifth chapter of the שער הענוה, regarding David's reaction (Samuel II 16,10) to Shimi's curse. David speculated that perhaps G–d would turn his curse into a blessing when He saw how he, David, suffered from it emotionally, and furthermore how he had refrained from responding. David meant that G–d would credit Shimi's good deeds to his credit account.

והסיר ה' ממך כל חולי . The author of Reshit Chochmah writes in the third chapter of שער הענוה, quoting Rabbi Moshe Cordovero (author of Pardes Rimonim as well as Tomer Devorah) that people who wish to acquire the virtue of humility should use the stratagem of training themselves not to respond to slights directed at them. They should keep in mind that every slight suffered is part of the atonement for any sins they may have committed which would otherwise have to be expiated by physically harmful afflictions. By failing to respond to slights they might endure emotional pain which will not harm their bodies. This is the kind of sickness the Torah speaks of in our verse (7,15). The reason the Torah emphasizes that G–d Himself will remove the sickness may be that He Himself sent it in the first place in order to embarrass the person afflicted so that he would achieve atonement for any sins committed. This is what David (Samuel II 16,10) said about Shimi when he reacted to the curse by saying: ה' אמר לו לקלל את דוד "G–d may have told him to curse David."