Kaisipang Hudyo sa Mga Awit 103:10: Derashot HaRan

And this idea itself was what was intended by Moses, of blessed memory, in the juxtaposition of this parshah with that preceding it. He says: "And now, O Israel, what does the L-rd your G-d ask of you…" That is, though you have sinned against and offended Him, He does not desire your destruction, and asks of you only that you fear Him. And all of the afflictions that He brought upon you in the desert were not intended as punishment, but only to bring you to this end. As the verse itself states (Ibid 8:5): "And know in your heart that just as a man chastens his son, so the L-rd your G-d chastens you…" The parallel is that the Holy One Blessed be He observes two principles of conduct in afflicting us, similar to those observed by a father in chastising his son. The first is that he never chastises him with a punishment fully commensurate with the severity of the sin. So that if his sin is a mortal one, he will not kill him, and if it is one that warrants beating, he will not beat him with the rod to the extent of his evil, but the punishment will always be less than the offense. The second is that the father's punishment is not intended as an end in itself, but as a corrective for his son, so that if the father sees that his son has repented of his conduct and will not revert to it, he will not punish him at all, but will rejoice in his heart that punishment is not necessary. G-d's chastisement of us, similarly, follows these two paths. First, He never punishes a man in proportion to the severity of his sin, as it is written (Psalms 103:9): "He has not dealt with us according to our sins, and has not requited us according to our transgression." And Ezra said (Ezra 9:13): "For You, our G-d, accorded us less than our sins, and granted us deliverance such as this." Second, G-d's punishment of men is not an end in itself but is intended as a corrective or as a defense against others' learning from their deeds. For punishment in itself is not commendable — if it were so, the Torah would not exhort us against it, as it is written (Leviticus 19:18): "Do not take revenge and do not bear a grudge against the children of your people." For the Torah does not interdict good acts but commands that they be done, and since revenge was interdicted, we can deduce that it is not commendable in itself. As to G-d's being described as (Nachum 1:2) "a jealous and vengeful G-d," he is not so described by virtue of His revenge in itself, but by virtue of the good that proceeds from it. This is the intent of our sages' dictum (Bereshith Rabbah 51:3) that nothing evil descends from Above. For it is inconceivable that categorical evil should stem from the Absolute Good and the source of all gods, but all that proceeds from Him must serve the end of good. Therefore, all of G-d's punishments in this world are of this orientation: either to correct the sinner himself, so that he repents of his evil way, or, if he does not accept such correction, to serve as warning to others not to emulate him.