Midrash su Deuteronomio 30:7

“Pay them retribution, Lord, according to their handiwork” (Lamentations 3:64).
“Pay them retribution” – Jeremiah said: “Pay them retribution.” Asaf said: “Pay our neighbors retribution sevenfold to their bosom [ḥeikam]” (Psalms 79:12). What is “to their bosom [ḥeikam]”? Rabbi Yehuda ben Gadya said: Pay them retribution for what they did to the Temple that is situated in the foundation [ḥeiko] of the world, just as it says: “From the foundation in the ground to the [lower] ledge” (Ezekiel 43:14). The Rabbis say: What they did regarding circumcision, which is positioned in man’s bosom,⁸⁰The meaning here is that it is in the center of his body. as Rabbi Yehoshua of Sikhnin and Rabbi Levi said in the name of Rabbi Yoḥanan: They⁸¹The Amalekites would do this to the Israelites when they departed from Egypt. would take the circumcised organs of the Israelites and cast them upward, saying: This You chose; here is what You chose! Until Samuel arose and exacted retribution from them. That is what is written: “Samuel said: "Bring me Agag, king of Amalek” (I Samuel 15:32), and it is written: “Samuel slashed Agag…” (I Samuel 15:33).
Rabbi Abba bar Kahana said: He began chopping his flesh into numerous pieces and fed it to the ostriches. That is what is written: “It will consume the branches of his skin” (Job 18:13). Rabbi Yitzḥak said: He brought four posts and stretched him upon them. “Agag said: Indeed, the bitterness of death is at hand [sar]” (I Samuel 15:32). Is this the way one kills princes, with bitter deaths? Rabbi Yitzḥak said: He castrated him, because he would take the circumcised organs and cast them upward. For this, retribution was exacted from him. That is what is written: “Samuel said: Just as your sword made women childless, so shall your mother be childless among women” (I Samuel 15:33). “He slashed” – it teaches that he sliced him into four pieces.
“May you give them hardness of heart, Your curse upon them” (Lamentations 3:65).
“May you give them hardness of [meginat] heart” – two amora’im: One said: Heartbreak, and one said: Strength of heart.⁸²The amora’im discussed the true meaning of the term meginat. One said it means heartbreak due to suffering. The other said it means strength of heart to endure a lot of suffering without dying. The one who said heartbreak, it is as it is stated: “Who delivered [migen] your enemies into your hand” (Genesis 14:20).⁸³Just as the term migen here indicates that the enemies were broken, the word meginat regarding the heart means heartbreak. The one who said: Strength of heart, as it is written: “The shield [magen] of your protection” (Deuteronomy 33:29).
“Your curse [taalatekha] upon them” – suspend [teli] them⁸⁴Suspend them between life and death. in suffering. Bring upon them all the curses [alot] in the Torah, just as it says: “The Lord your God will place all these curses [alot] on your enemies, and on those who hate you…” (Deuteronomy 30:7).

Another explanation for zeh hadavar: “Take with you words. . .”(d’varim, Ho 14:3). This is what is meant by what is written: “I wash my palms with cleanliness and circle your altar, Yahh, to voice thanks aloud and to tell of all your miracles.” (Ps 26:6f) One might also offer bulls and rams, but exegesis says to voice thanks aloud. Accordingly, Jews say, “Ribon HaOlam (“master of the universe”), leaders sin and bring and bring a korban (“offering”) and it atones for them. The mashiach sins and brings a korban and it atones for him. We, we have no korban.” He said to them: “And if all the congregation of Yisrael stray–and the matter is hidden from the eyes of the community–and they are guilty of doing one of the negative commandments of Yahh, then, if the sin guilt for which they sinned becomes known, the community shall offer a bull of the herd as a sin offering.”(Lev 4:13f) They say to him, “We are poor and we have not what to bring for korbanot.” He says to them, “Words, I request, as it is said, ‘Take with you words and return to Yahh’ and I annul all your misdeeds.” These words are none other than divrey Torah, as it is said, “These are the d’varim that Moshe spoke to all Yisrael.(Dt 1:1) They said to him, “We do not know.” He said to them, “Weep and pray before me and I accept it. Your ancestors, when they were enslaved in Mitsrayim, it wasn’t for prayer that I redeemed them, as it is said, ‘The B’neiYisrael groaned from the work and cried out.’(Ex 2:23)In the days of Y’hoshua it wasn’t for prayer that I made miracles for them, as it is said, ‘Y’hoshua tore his garment and fell on his face before the ark of Yahh till evening.’(Jos 7:6) So what did I say to him? ‘Hold out the spear which is in your hand towards The Ai, for I give it into your hand.’(Jos 8:18) In the days of the Judges, with weeping I heard their outcry, as it is said, ‘It happened, when the B’neiYisrael cried out to Yahh on account of Midyan.’(Ju 6:7) In the days of Sh’muel it was not in prayer that I heard them, as it is said, ‘Sh’muel cried out to Yahh on behalf of Yisrael and Yahh responded to him.’(Sam 7:9) And similarly the men of Y’rushalayim, even though they had angered me, because they wept before me I had mercy on them, as it is said, ‘For thus said Yahh, “Sing out joy to Ya’akov. . .”(Jer 31:7) Oh, I request from you not sacrifices and not korbanot but words, as it is said, ‘Take with you words. . .’ This is why David said, ‘I wash my hands with cleanliness’ not intending to make an offering but to voice thanks aloud, for I am thankful to you for divrey Torah.