Re’eh תרל”א 2
וּבַמִּדְרָשׁ שֶׁלֹּא לִפְסֹק בַּקְּלָלוֹת וְאַל תָּקֹץ לֹא תַּעֲשׂוּ קוֹצִין קוֹצִין.
The Medrash on the first pasuk regarding the blessings and curses, says that one cannot interrupt the reading of the curses, rather they should be read in one go. That one should not be disgusted (תָּקֹץ) by musar (rebuke), one should not make it thorny (קוצין)
כִּי אֵין הָרָצוֹן לִהְיוֹת הַקְּלָלוֹת.
For the will of HaShem is not to give us curses
וְרַק שעי”ז יִשּׁוּב הָאָדָם וְעוֹשֶׂה מִזֶּה ג”כ בְּרָכָה.
Rather the will of HaShem is that we should repent because of them and convert them into blessings
וְכֵן אִיתָא בזוה”ק שֶׁיִּסּוּרִין לְאָדָם כְּשֶׁמְּקַבְּלָן בְּאַהֲבָה וְשָׁב להש”י בְּחָשְׁבוֹ כִּי ה’ עָשָׂה עִמּוֹ חֶסֶד בָּזֶה שעי”ז יִתְעוֹרֵר לָשׁוּב. עי”ז עוֹשֶׂה אוֹתָם יִסּוּרִין שֶׁל אַהֲבָה.
We find this idea in the Zohar, that when a person receives suffering, if he accepts them with love and returns to HaShem, by realising that HaShem has bestowed kindness upon him to awaken him to return to HaShem, through that awakening he converts the suffering into suffering of love-yesurin shel ahava
וז”ש נוֹתֵן לִפְנֵיכֶם ב’ וּקְלָלָה שֶׁגַּם הַקְּלָלָה בְּיַד הָאָדָם לַעֲשׂוֹתָהּ בְּרָכָה כַּנַ”ל.
This is what is meant in the pasuk, “See I have given to you the blessing and the curse” that it is in one’s capability to convert the curse into a blessing (this is what is given to us)
וז”ש שֶׁלֹּא לִפְסֹק וְלִפְרֹד שֶׁהַקְּלָלָה דָּבָר בפ”ע רַק הַכֹּל לְטוֹב כַּנַ”ל:
This is what the Medrash is referring to. Do not interrupt whilst reading the curses, can be also understood as do not interrupt and seperate the curses and view it as something on it’s own and separate from the blessing. For the curse is part of the blessing to bring one to the blessing through repentance.
