Musar do Hioba 6:31

And likewise should he put fasts, tears and abstaining himself from delights in the place of afflictions - as it is stated (Psalms 109:24), “My knees give way from fasting; my flesh is lean, has lost its fat.” And it is stated (Joel 2:12), “Turn back to Me with all your hearts, and with fasting, weeping, and lamenting.” And he should always sigh from the bitterness of his heart, as we mentioned in the first Gate about repentance. And he will place the abundance of bitterness in the place of afflictions, as it is stated (Proverbs 18:14), “A man’s spirit can sustain (yekhalkel) him through illness; but low spirits - who can bear them?” The explanation is that when the body becomes sick, the soul will sustain it [during ] its sickness - from the usage (in Malachi 3:2),“But who can bear (mekhalkel) the day of his coming?” [Here] it means to say - help the body and sustain it by speaking to its heart and comforting it to accept [difficulties] and to carry [them]. But when the soul is sick and low from grief and worry, who will console the soul, and who will hold it up and sustain it? Behold, worry and bitterness of the heart are heavier than sickness of the body - for the soul sustains the body in its sickness; whereas when the soul is sick and low from its grief, the body will not sustain it.
So if you find the sinner suffering, [with] troubles happening to him, justifying his judgement and accepting the rebuke with love - this will be a shield for him from the many afflictions that would be fit to come upon him. [It is] as it is stated (Psalms 76:11), “The rage of men shall acknowledge You, when You gird on the remnant of fury.” Its explanation is, when the pain of a man acknowledges You - meaning that a man acknowledges You at the time of his pain. It is from the usage (Job 6:2), “If my anger were surely weighed” - the meaning [of anger, like rage in Psalms 76:11,] is pain. “The remnant of fury” that had been opened to come upon the man - like the content of (I Kings 20:11), “Let not him who girds on his sword boast like him who opens it!” - gird and hold them back and do not bring them upon him. And this is by way of a comparison to one who opens his sword, but [then] returns it to its sheath. And it is stated (Isaiah 12:1), “Although You were wroth with me, Your wrath has turned back and You comfort me.” And likewise about the matter of acknowledgement for the good, it is stated (Psalms 52:11), “I praise You forever, for You have acted; I will hope in Your name, for it is good, in the presence of Your faithful ones.” Its explanation is - I will praise You for the good that You have done with me; and because of this, I will hope for the constancy of Your goodness. And it is stated (Psalms 116:13), “I will raise the cup of slavations and call out in the name of the Lord”; (Psalms 116:3-4) “I came upon trouble and sorrow. And I invoked the name of the Lord.”
And our Rabbis, may their memory be blessed, said (Midrash Tehillim 79) about the matter of that which is written (Psalms 3:1), “A song of David, when he fled,” “‘Justice done is a joy to the righteous’ (Proverbs 21:15) - the trait of the righteous is to pay their debts and to sing to the Holy One, blessed be He. [There is a relevant] parable about a housholder that had a sharecropper, and that sharecropper was in debt to him. That sharecropper [then] made a threshing floor [from his produce], gathered it together and made a pile. The householder came and took the pile, and the sharecropper entered his house empty-handed. But he was happy that he entered empty-handed. They said to him, ‘You left your threshing floor with your hands on your head (empty), and you are happy?’ He said to them, ‘Even so, the bill is [now] cancelled; I have paid my debt.’”

And for hiding his daughter Dina in a box so that his brother Esav would not take her as a wife, even though his intent was certainly good, but nevertheless for merely withholding kindness from his brother the Midrash reports: "the Holy One blessed be He said to him: 'He who withholds kindness from his fellow.' (Job 6:14). You did not seek to marry her to a circumcised? Behold she will be married to an uncircumcised. You did not seek to marry her in a permitted way? She will be married in a forbidden way".

Behold, it is obvious that if the Creator created for this affliction only this remedy, then it is impossible under any circumstances for a man to heal himself from this affliction without employing this treatment. One who thinks to save himself without Torah study is only mistaken, and will see his error only in the end, when he dies in sin.

But if he toils in the Torah, when he sees its ways, commandments, and warnings, behold, on its own, eventually a renewal will awaken within him which will bring him to the good path. This is what our sages of blessed memory stated: "would that it were that they abandoned Me but kept My Torah, for the light within it would bring them back to the good" (Eicha Raba 2).