Musar do Izajasza 33:24

Know and understand that the reproof of God, may He be blessed, is for the good of man. For if a man sins in front of Him and does evil in His eyes, God's reproof is upon him for two purposes: One is to atone for his sins and to remove the iniquity, as it is stated (Psalms 25:18), "Look at my affliction and suffering, and forgive all my sins." So with the sicknesses of the body, with which God has made him sick, is the sickness of the soul healed. For iniquity is the sickness of the soul, as it is stated (Psalms 41:5),"heal me, for I have sinned against You." And it is [also] stated (Isaiah 33:24), "And none who lives there shall say, 'I am sick'; It shall be inhabited by folk whose sin has been forgiven." And the second is to remind him and have him repent from his evil ways, as it is written (Zephaniah 3:7), "she would fear Me, would take reproof." But if he does not receive the reproof and does not cease on account of the rebuke and does not circumcise the covering of his heart - woe is to him and woe to his soul. For he has suffered afflictions and bore his sin, but his iniquity was not atoned; but rather his punishment was doubled, as we explained.

When our sages tell us that there are three gifts that can be obtained only through (submission to) afflictions, and one of these three is the land of Israel, we have experienced as a nation that we were very close to G–d when we first took over the Holy Land (received that gift). Subsequently, G–d expects more of us; when we disappoint His expectations we are dealt with as severely as a father deals with his son, since he has the son's rehabilitation at heart. Being punished for transgressions immediately after one has committed them is the greatest sign that one is beloved of G–d. In such a situation it is an error to expect G–d to employ His attribute of being נושא עון, suspending punishment for a while. I have explained this at length in my treatise on the letters of the alpha-bet under the heading of the letter ק. When someone who resides in the land of Israel experiences afflictions this is an expression of G–d's love, seeing G–d wishes him to be cleansed of his sins immediately and not to accumulate more sins by deeming himself in G–d's good graces when there is no cause for this. This is precisely what Rabbi Eleazar in Ketuvot 111 tells us when he states that anyone who resides in the land of Israel is devoid of sins.