Musar su Osea 8:78

And it is fitting for a penitent to do this before the confession, so that he can be accepted with his confession. And at the time of [his] repentance, King David, peace be upon him, did this before the confession, as it is stated (Psalms 51:6), "Against You alone have I sinned, and done what is evil in Your sight; so that You are just in Your sentence, and right in Your judgment." The explanation [of this] is that I am only considered a sinner to you, and I need nothing besides your forgiveness; and if I sinned to a person, I have requested forgiveness from him and I have made amends with him. And similar to it is (Genesis 44:32), "I shall stand guilty before my father forever" - for this sin, I will be considered a sinner to my father forever, as he will never forgive me for it. And its translation (Onkelos), is "and I will be a sinner to father." Or (alternatively) the explanation [in the verse in Psalms above] is, "Against You alone have I sinned" - I have not sinned to a person and I have not said extra words about him, nor have I taken anything from a person; that I should require his forgiveness and return his stolen goods. So my atonement is only dependent upon You. "So that You are just in Your sentence, and right in Your judgment" - in order to show Your charity and the greatness of Your forgiveness to the nations, on the day of Your speech and Your judgement at the time that You judged me. And the expression, "so that," is [to mean] that the greatness of the sin is the reason to make known the greatness of Your charity in Your forgiveness. Therefore the thing is compared to the head of sin, in order that God's kindness can be revealed - as well as His charity in His forgiveness - on the day of [David's] judgement. And like it is [the usage of, so that] (in Hosea 8:4), "of their silver and gold they have made themselves images, so that it will be cut off." For their making the images is the reason for the cutting off of their silver and their gold - the thing was compared, as if they made the images in order that they would be cut off. Or its explanation (in Psalms) is, because of this, You will be justified in Your word about the judgement and the repayment (meaning to say that he is justifying His judgement, may He be blessed). And likewise (in Hosea), "so that it will be cut off," [can be understood] as, because of this will it be cut off.

The fourth path is [that] when a man meditates upon the Torah of God and reads the words of the Prophets and the Writings and understands the pleasantness of the reprimands and sees the warnings and the punishments - he trembles and prepares his heart to improve his ways and his plans and become acceptable to God, as it is stated (Isaiah 66:2), "Yet to such a one I look - to the poor and brokenhearted, who trembles about My word." And likewise is it written about the matter of Yoshiyahu (II Kings 22:11), "And when the king heard the words of the scroll of the Torah, he rent his clothes." And about the matter of Ezra is it stated (Nehemiah 8:9), "for all the people were weeping as they listened to the words of the Torah." And the one that does not pay attention to the words of God will have his transgression become greater for him, like the matter that is stated (Jeremiah 36:24), "yet they showed no fear and did not tear their garments." And our Rabbis, may their memory be blessed, said (Yerushalmi Berakhot 1:1), "Anyone who studies but does not uphold [what he learned] - it would have been better that his placenta would have flipped itself on his face, and he had not come out to the light of the world." And it is stated (Hosea 8:12), "The many teachings I wrote for him have been treated as something alien." And it is [also] stated (Jeremiah 8:8), "How can you say, 'We are wise, and we possess the Torah of the Lord'; assuredly, for naught has the pen labored, for naught the scribe."

And, in Midrash Eichah: "When does the kingdom of the idolators make a decree against Israel and succeed in it? When they [Israel] cast words of Torah to the ground, as it is written (Daniel 8:12): 'And a time will be set for the [end of] the daily offering and it [(the idolatrous kingdom)] will throw truth to the ground and it will achieve and prosper.' "Truth" is Torah, as it is written (Mishlei 23:23): 'Buy truth and do not sell it! And it is written (Hoshea 8:3): 'Israel has forsaken truth; the foe will pursue it.' And "good" is nothing other than Torah."

The fourth means to stir up repentance is when a man meditates on the commandments of God, and he reads the Prophets and the Scriptures, and the words of the Sages of the Talmud, and he sees the warnings and the punishments, and he understands the pleasant chastisement, then he arouses himself in his heart and he thinks, "How can I read the contents of the Torah as though they were merely a parable? No. I will instead set my heart on the words of the Torah, to keep them and to do them, in every particular as I read them," as it is written concerning Josiah, "And it came to pass, when the king had heard the words of the book of the Law, that he rent his clothes" (II Kings 22:11). And concerning Ezra it is said, "For all thy people wept, when they heard the words of the Law" (Neh. 8:9). And the man who does not set his heart on the words of God, Blessed be He, this too will be added to his wrongs. As it is said, "Yet they were not afraid, nor rent their garments" (Jer. 36:24). And our Sages, of blessed memory, said, "He who studies but does not fulfill (the commandments), it would have been better for him to have died at birth (T.P. Berakoth 1:5). And it is said, "Though I write for him ever so many things of My Law, they are accounted as a stranger's" (Hos. 8:12). And it is said, "How do ye say: 'We are wise, and the Law of the Lord is with us?' Lo, certainly in vain hath wrought the vain pen of the scribes" (Jer. 8:8).

This paragraph of the Talmud is explained elsewhere as telling us that G–d has given us both a written and an oral Torah. The reason He did not write down the oral Torah was to provide the Jewish people with a סימן. Whereas the Gentiles copied the written Torah, G–d gave the Jewish people the oral Torah as a sign of distinction. This Torah is also called "Torat Moshe," since Moses handed it down to the Jewish people as הלכה למשה מסיני, as is, not subject to a variety of interpretations. When Maleachi, the last of the prophets, exhorts the Jewish people (Maleachi 3,22): "Remember the Torah of My servant Moses, which I have commanded to him at Chorev, statutes and social laws," he needed to exhort Israel to commit this to memory because it had not been recorded in writing.