Musar su Geremia 23:24

And when we reflect but a little upon this awesome thing, we understand immediately why the Holy One Blessed be He is more severe with this sin than with all others, to the point that He refuses to associate with the man of lashon hara at all to rescue him from his troubles, as will be adduced, please G-d, below in the name of the Sifrei, and as is written in the Zohar, Parshath Shelach: "R. Shimon said: 'The Holy One Blessed be He pardoned all, except lashon hara.'" For it is known that the love of the Holy One Blessed be He for His people, Israel, is exceedingly great, as Scripture states (Jeremiah 31:19): "Is not Ephraim a dear son to me, or a child that I dandle, etc.?" When a man has a dear son or a child that he dandles, and he sees that he is not acting properly, still, he "covers up" for him in his great love for him. And even though he chastises him at times, it will be with compassion and pity. But if some men come to him once or twice and tell him about his sons' waywardness, how he argues and wrangles with people for nothing, how he shames and insults everyone, then certainly he will grow angry with him and beat him and shame him for this. And who caused all this? The teller. The same is true in our case. The Holy One Blessed be He, in His great love for Israel, even though He knows all that is done in secret and in the open (as it is written [Jeremiah 23:24]: "Will a man hide himself, etc.?"), still He will not arouse Himself against them to do them evil, as it is written (Numbers 23:21): "He has seen no iniquity in Jacob" [see Rashi there]. But, if the accuser comes to Him and tells Him of this, He must give him some kind of answer [just as "the kingdom of the earth" must respond when someone cries out before them over some injustice done to him.] For thus has the King of the world established it, that a man's affairs are mediated through defenders and prosecutors.

Through humility you will also come to fear God. It will cause you to always think about (Pirkei Avot 3:1) "where you came from and where you are going," and that while alive you are only like a maggot and a worm as after death, and before Whom you will eventually stand for judgment, the Glorious King, as it is written (I Kings 8:27) (Chronicles II 6:18) "Even the heaven and the heavens of heaven cannot contain You" -- "How much less the hearts of people!"(Mishlei 15:11), It is also written (Jeremiah 23:24), "Do I not fill heaven and earth? says the Lord."

The Zohar, quoting Rabbi Chiyah on 9,27: "do not pay heed to the obstinacy of this people," asks how could Moses ask the King of Kings not to look in a certain direction when G–d looks into our hearts without even having the need to turn in any direction? G–d says of Himself (Jeremiah 23,24) that no matter how much a person tries to hide from Him he will not succeed because He has His eye trained on everything! However, the answer is as follows: Every good deed performed by a person appears before the Lord claiming it has been performed by its patron. G–d places it in a position where He constantly reminds Himself of the person who produced this positive force. The same is equally true of the transgressions performed by man. Each one assumes a posture before G–d accusing its patron of wrong-doing. This is the meaning of Deut. 32,19: וירא ה' וינאץ מכעס בניו ובנותיו "G–d saw and was vexed, and spurned His sons and daughters." What is the meaning of "He saw?" He saw what was standing before Him. As regards a penitent, on the other hand, we read in Samuel II 12,13: גם ה' העביר חטאתך לא תמות, "The Lord has remitted your sin; you shall not die." The expression העביר does not mean that the sin has been wiped out, but that G–d no longer focuses His attention on it so as to be able to treat the respective person well. When Moses asked G–d not to turn His attention to the obstinacy of the Jewish people this is what he had in mind.