Musar su Salmi 104:35

As one can see clearly from the words of the Ari’s disciple, the prayers of the righteous are of tremendous benefit to the souls of the banished. There can be no greater act of lovingkindness than this. Obviously we are not in the same league as the righteous of earlier generations. We would have reason enough to be thankful if our prayers were adequate to benefit ourselves and to atone for the sins and transgressions and the rebelliousness and deceit with which we have angered our Creator. Nevertheless, one should strive to be among those who benefit these banished souls with their prayers and then the Creator, may He be blessed, will exercise His abundant lovingkindness. Indeed it is fitting for every Jew to strive to benefit others. One should pray especially on behalf of the wicked of the generation that they should repent. Thus we learn in Berachos (10a) that Rabbi Meir’s wife Beruryah said to him, “It is written, ‘let sin come to an end’ (Tehillim 104:35), not the sinners!” Therefore I will set out here for the use of every man and woman a Yehi ratzon prayer to be added to the blessing, “Return us our Father to Your Torah and draw us near to Your service,” the fifth blessing of the Amidah.. The text of the prayer is as follows:

As a confirmation we need only look at Lamentations 3,31/32: כי אם הוגה ורחם. It should really have said וירחם, "He will pardon. "The plain meaning of the full verse is: "For the Lord does not reject forever, but first afflicts, then pardons (displays mercy) in His abundant kindness, for He does not willfully bring grief." The homiletical meaning is that the very הוגה is the cause of the רחמים.