Musar su Salmi 30:6

And the penitent should also pray to God to erase his transgressions like a fog, and his sins like a cloud; and that He desire him, accept him and listen to him as if he had not sinned - like the matter that is written in the words of Elihu about a penitent after [he has suffered] afflictions (Job 33:26), "He prays to God and is accepted by Him." For it is likely for the iniquity to be forgiven and he be redeemed from all afflictions and from all decrees, but God [still] not desire him and not want to accept an offering from him. And it is the desire of the righteous from [their] successes, to incline God's will towards them and that He should desire them. And his will is [for] real everlasting life and for the great light that includes all of the pleasant things - like the matter that is stated (Psalms 30:6), "when He is pleased there is life." And it [also] stated (Psalms 80:20), "O Lord, God of hosts, restore us; shine Your countenance that we may be delivered" - and our Rabbis, may their memory be blessed said "(Midrash Tehillim 80), "We have nothing besides the shining of Your countenance." And that is the matter of [His] desire - and we have already mentioned this and explained it. Therefore you will see in the prayer of David at the time of [his] repentance after he said (Psalms 51:4), "Wash me thoroughly of my iniquity, and purify me of my sin," [that] he prayed further about the desire - that God's desire, may He be blessed - for him to be like before the sin. So he said (Psalms 51:13), "Do not cast me out of Your presence, or take Your holy spirit away from me." Afterwards he prayed and said (Psalms 51:14), "Let me again rejoice in Your salvation" - that the miracles of God and His salvation be found with him, and that the spirit of God would come upon him as at first. And afterwards he [continued], "and a generous spirit sustain me." Its explanation is - behold I have been lessened because of my transgressions and am not fitting to be a prince, and for Your holy arm to be revealed upon Me. And even if you have lifted (forgiven) the iniquity of my sin, I am not worthy to be beloved and acceptable as in earlier times. Yet sustain me with a generous spirit; for there is no end to Your generosity and Your goodness. And [the word,] spirit, comes lacking a [letter,] bet (in front of it, which would mean, with the spirit), like [in] (Genesis 27:37), "sustained him grain and wine" (which is to be understood as if grain was preceded by a letter bet, meaning "with grain, etc."). And Hosea, peace be upon him, said about this matter (Hosea 14:5), "I will heal their affliction, I will take them back in generous love." The matter of generous love is like the matter that David said, ["and a generous spirit] sustain me."

And now [that] - due to our sins and due to the sins of our ancestors - we do not have sacrifices: If one sinned with the meditations of the heart or transgressed a positive commandment, he should read the section of the burnt-offering at the beginning of Parshat Vayikra and at the beginning of Parshat Tsav et Aharon. For the reading of the section of the sacrifice is in place of the bringing of a sacrifice for us - whether we read it from the written text or whether we read it by heart. [It is] like our Rabbis, may their memory be blessed, said (Menachot 110a), “Anyone involved with the section of the burnt-offering is as if he brought a burnt-offering; with the section of the sin-offering is as if he brought a sin-offering; with the section of the guilt-offering is as if he brought a guilt-offering.” And if a person transgressed a negative commandment and repented, he should worry about his iniquity and long for and anticipate getting to Yom Kippur in order that he will be accepted by God, may He be blessed. For His desire is for the life of the soul and the body, and the life of all that has been created - as it is stated (Psalms 30:6), “life is in His will.” And therefore, our Rabbis, may their memory be blessed, said (Rosh Hashanah 9a), “Anyone who fixes his meal on the eve of Yom Kippur is as if he had been commanded to fast on the ninth and the tenth [of Tishrei], and fasted on them.” For he has shown joy at the arrival of the time of his atonement; and it will be testimony for him, about his worry about his guilt and about his despondence about his iniquities.