Tafsiran yang Mengutip untuk Amsal 3:12

These are "Yisurim shel Ahava" (chastening of love) which are not due to sins, as the talmud says (Berachos 5a): "if he examined his deeds and did not find any sins let him be sure that these are Yisurim shel Ahava, as written (Mishlei 3:12): 'For whom G-d loves He chastens'", i.e. to increase his reward in Olam Haba more than his merits.

“And it came to pass, when they were consumed etc., and the Lord spoke to me.” Rashi explains: “From the sending of the spies, God’s dibbur [speech] did not commune with me, [but God talked with Moses in other modalities such as amirah [saying]].” Here, commentators raise a difficulty: doesn’t the gentle expression “amirah” [saying] indicate more affection than the term “dibur” [speaking], which indicates harshness?
I say this actually proves the point, because every harsh speech [dibur] is reproof and instruction, like These are the words, since they are words of reproof, etc. Therefore, there is more affection in them, for whom the Lord loves, He rebukes (Proverbs 3:12). This is as opposed to gentle speech [amirah], which contains no instruction and therefore doesn’t have as much affection.
For when they speak of harsh and gentle language in terms of “dibur” and “amirah,” this refers to the inherent nature of the matter itself — whether it contains mercy or judgment — but not from the perspective of the recipient. Because when a lover desires the beloved and wants the impression of the speech to be firmly established so it will not depart from him, he speaks harshly. The thundering voices and lightning of the giving of the Torah prove this, as it is said so that the fear of God may be before you, that you sin not (Exodus 20:17). But when the love is not so intense, he speaks with weak language and gentle words, and their impression is not as firmly established.

And he said, ‘and troubles [tzarot, which also means adversaries],’ because when there is peace and friendship among Israel, then the mutual responsibility does not harm them so much. On the contrary, it is beneficial, because when one sees his fellow straying from the path of reason, he guides him on the way to go, to return him to the right path out of fear of mutual responsibility. For rebuke is only found from one who loves to the beloved, as it is written: For whom the Lord loves, He reproves (Proverbs 3:12). And similarly, the commandment You shall surely rebuke your fellow (Leviticus 19:17) is placed next to the commandment Love your neighbor as yourself (Leviticus 19:18). For rebuke is only found when people love one another, but when there is no peace in their circles, then not only does one not rebuke the other, but on the contrary, he rejoices in his downfall in order to deflect the evil onto him and that he should be consumed in his sin. And if you say that there might be found some complete person who would rebuke even his enemy, behold, the enemy will not accept rebuke from him because he is suspicious in his eyes that he does not intend for his good. Thus, mutual responsibility inflicts a great blow upon Israel when there is no peace among them and they are like adversaries to one another, like a wasp and a scorpion. For what seems good and right in the eyes of one appears evil in the eyes of his fellow, and vice versa, until they are never in one agreement — what one forbids, the other permits.