Although 20 in Sefer Hasidim (3. 554 555) that the wise man should not bless or pray for those who come to him but should first tell the person to correct his actions and to promise to correct his actions, Mm. As the first Rabbis, and on the other hand, we state in many places in the Gm' and Midrash that the Sages blessed immediately they came to them to ask for a blessing in times of need, as we found Hana Ttiphi and the whole matter is there in the Gm' Taanit and in many places.
But the book Chassidim is based on the law brought forth in Rambam Rish Hala Ta'aniyot (and brought forth in Mishnab Hala Ta'aniyot) that one should tamper with one's actions when they will suffer in vain for him, as in the verse "And if you go away with my people, Keri" and 3, and in the verse "Berachot 5a" If he sees a person who will be punished in vain for him, he will screw up in his actions, and in any case the wise man will teach the person who will screw up in his actions, and he also mentioned there in the book of Chassidim a prophet, that the prophet surely knows if the trouble comes because of the sin, and there surely is an absolute obligation to return to repentance when he knows for sure that this trouble comes because of this sin.
And in fact it is clear that the custom is that the sage is not obligated to refrain from blessing him even if he did not ask the person to return to repentance, which is proven in many places in the GCC, and there is a blessing in this from blessing him to multiply in blessings all that he can to others (see Kev Hasher vei. It is incumbent upon the person to return to repentance and the wise man vouches for him and it is necessary to prove it so that the person does not fail in sin, and if he does not now the wise man is obliged to prove it for whatever reason, as sometimes the wise man is also not obliged to go to the trouble of going and repenting all kinds of people who he knows have sinned (the commandment not to say, etc. and I wonder if there is A person who knows how to prove by Arakhin 16, and the Akhmal in this, and by the Garnak lessons on the number of ancestors what was brought there in the name that a person is not obligated to prove any person he sees is violating a prohibition), in any case does not need to refrain from blessing him.
And regarding your last question, whether salvation and virtue, as well as God's blessing, will be beneficial when a person still has sin, one should know that just as the blessing is a virtue for goodness, so sin is an even greater virtue on the contrary, and therefore when there are contradictions between what a person causes to be gifted to him, he will have what is decreed upon him It is from heaven how to treat this (ie. in the book Menchat Thankado what was brought there from the Garhak like this).
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