Musar su Deuteronomio 30:1

Concerning the above mentioned matters, the Torah wrote in Deut. 30,1: "It will be when all these things befall you, the blessing and the curse that I have set before you, and you take them to heart amidst the various nations to which the Lord your G–d has banished you, and you return to the Lord your G–d, etc." Why did the Torah see fit to mention הברכה, "the blessing," in that verse? All that needed to be mentioned is the curse which eventually would lead to repentance! We therefore see, that the Torah wanted to make the point that the curse itself is really a dimension of the blessing. This is parallel to the verse in Nechemiah 13,2: ויהפוך אלוקינו הקללה לברכה"" Our G–d turned the curse into a blessing." Bileam, who had come prepared to curse, was forced to bless instead. The angel who delights in evil was forced to give his consent to the blessings; the accuser was turned into an advocate for the defense.

The general rule of the matter is that a man should repent of all bad qualities, and one who does repent his evil qualities needs very great strengthening, for when a man is already used to them it is very difficult for him to abandon them, and on this subject it is said, "Let the wicked forsake his way and the man of iniquity his thoughts" (Is. 55:7). And let not a man who is truly repentant think that he is far away from the status of the righteous because of the sins and the wrongs which he has committed. It is not so, for he is as beloved and dear before the Creator, Blessed be He, as though he had never sinned. Not only this, but his reward is great, for he has tasted the taste of sin, and yet abandoned it and conquered his evil inclination. Our Sages said, "In the place where penitents stand, even the wholly righteous cannot stand" (Berakoth 34b), that is to say, their status is even higher than that of those who never sinned, for they subdue the evil inclination more than the others. All of the prophets without exception commanded us concerning repentance (ibid.), and it is only through repentance that Israel is redeemed (see Yoma 86b, Sanh. 97b). And the Torah has already assured us that Israel will ultimately repent at the end of their exile, and they will immediately be redeemed. As it is said, "And it shall come to pass, when all these things are come upon thee, the blessings and the curse which I have set before thee and thou shalt bethink thyself… and shalt return unto the Lord thy God… that then the Lord thy God will turn thy captivity, and have compassion upon thee, and will return and gather thee from all the peoples" (Deut. 30:1—3).