One Needs to Judge Every Person to the Scale of Merit

282 - One Needs to Judge Every Person to the Scale of Merit Know that one needs to judge every person to the scale of merit and even who is wicked completely needs to search and find in him some little good that in that little is not wicked. Through this, that finds in him little good and judges him to the scale of merit, it raises him in truth to the scale of merit and can return him to repentance. This aspect "and yet little and no wicked and contemplated on his place and not he" warns to judge all to the scale of merit. Even if you see that he is completely wicked, you still need to search and seek to find in him a little good where he is not wicked. Because how is it possible that there is no little good in him? Because how is it possible that he did not do some mitzvah or good thing in his days? Through this, when you find in him yet little good where he is not wicked and judge him to the scale of merit, you take him out in truth from the scale of guilt to the scale of merit until he returns in repentance. This "and yet little and no wicked" means finding in the wicked yet little good that is not wicked. Through this "and contemplated on his place and not he" means when you contemplate and gaze on his place and level his place and not he himself there — on his place first — because through finding in him yet little good, some good point, and judging him to the scale of merit through this, you truly take him out from scale guilt to scale merit. As above, understand that a person needs to find also in himself some little good. Because it is known that a person needs to be very careful to be in joy always and to distance sadness very much (as explained with us several times). Even when one begins to gaze in himself and sees no good in him and he is full of sins and wants the Master to make him fall through sadness and black bile, God forbid — with all this it is forbidden for him to fall. He only needs to search and find in himself some little good. Because how is it possible that he did not do some mitzvah or good thing in his days? Even though when he begins to gaze at the good thing he sees that he is also full of wounds, seeing that even the mitzvah and the holy thing he merited to do is also full of turnings, foreign thoughts, and many defects, still how is it possible that in that mitzvah and holy thing there is no little good? Because in every aspect he was some good point in the mitzvah and good thing he did. Because a person needs to search and seek to find in himself some little good to revive himself and come to joy, as above. Through this searching and finding in himself still little good, he goes out in truth from scale guilt to scale merit and can return in repentance in the aspect "and yet little and no wicked and contemplated on his place and not he" as above. That is, one needs to judge others to the scale of merit, even the wicked, and find in them some points of good. Through this, you truly take them out from scale guilt to scale merit in the aspect "and yet little..." and "contemplated...". Similarly, for a person in himself, he needs to judge himself to the scale of merit and find in himself some good point to strengthen himself not to fall completely, God forbid. On the contrary, he will revive himself and gladden his soul in the little good that he finds in himself — that is what he merited to do in his days, some mitzvah or good thing. Similarly, he needs to search and find still some good in himself, and even though that good thing is mixed with much waste, he will still take some good point from there. So he will gather still the good points and through this make melodies, as explained elsewhere.

Through this, he does not let himself fall and revives himself by searching, seeking, and finding in himself some good points, gathering and clarifying these good points from within the bad and waste in him.

Through this he makes melodies and then can pray, sing, and thank Hashem from his corporeality and his deeds, even though he sees that he is far from holiness in truth. When revived and gladdened by his own words, even though he knows he has many bad deeds and sins and is very far from the Name blessed be He, he still searches and finds some good points in himself and revives and gladdens himself. Certainly it is fitting for a person to enlarge his joy very much in every good point from the holiness of Israel that he finds in himself. Then, when he revives and gladdens himself, he can pray, sing, and thank Hashem. This aspect "I will sing to my God in my stillness" is precisely through the aspect of "my stillness" that I find in myself, the aspect "still little and no wicked", as above.

Through this point, one can sing and thank Hashem. [Our Rabbi warned strongly to follow this Torah, because it is a great foundation for all who want to approach the Name blessed be He and not to lose their world completely, God forbid. Many people far from the Name blessed be He mainly are distant from Him because of black bile and sadness; because of that they fall into despair and see in themselves great spoilage, their deeds spoiled, and despair completely. Because of this, they do not pray with intention at all and do not do even what they could still do. Therefore a person needs to be very wise about this because all the falls of mind, even though from bad deeds he did, with all this, the fall of mind and the sadness and black bile that fall on him is all by the master of evil, who weakens his mind to cause him to fall completely, God forbid.

Therefore, one needs to strengthen greatly and walk with this Torah — to search and seek in himself always some little good and good points, etc. Through this he will revive and gladden himself and expect salvation, and can pray, sing, and thank Hashem — the aspect "I will sing to my God in my stillness" — and by this merit to return to Him in truth.] Know that whoever can make these melodies — that is, gather the good points found in all Israel, even in the sinners — he can pray before the amud (the prayer leader's platform), because he who prays before the amud is called shaliach tzibur (prayer leader) and needs to be sent by all the public.

That is, he needs to gather all good points found in all the prayer-ers, and all the good points will be included in him. He will stand and pray with all this good. This is the shaliach tzibur. He needs to have such a high level that through this all the points will desire him and be included in him. Whoever can make these melodies can be chazan and shaliach tzibur to pray before the amud. But know all this, that to know all tzadikim (righteous ones) and which infants belong to them and how they receive from them — and all the aspects there — and the generation that will come from them until the end, to know who can make these melodies is to know all this.

Therefore a person needs to be very wise about this because all the falls of mind, even though from bad deeds he did, with all this, the fall of mind and the sadness and black bile that fall on him is all by the master of evil, who weakens his mind to cause him to fall completely, God forbid.

Therefore, one needs to strengthen greatly and walk with this Torah — to search and seek in himself always some little good and good points, etc. Through this he will revive and gladden himself and expect salvation, and can pray, sing, and thank Hashem — the aspect "I will sing to my God in my stillness" — and by this merit to return to Him in truth.] This is the secret what our rabbis said in the Mishnah (Shabbat 11): the chazan sees where the infants read the chazan — that is, who can make these melodies can be chazan and shaliach tzibur to pray before the amud, seeing and knowing where the infants read, i.e., from which tzadik they receive their breath and mouth through him read and enter in the Torah.] He needs to have such a high level that through this all the points will desire him and be included in him. Whoever can make these melodies can be chazan and shaliach tzibur to pray before the amud. But know all this, that to know all tzadikim (righteous ones) and which infants belong to them and how they receive from them — and all the aspects there — and the generation that will come from them until the end, to know who can make these melodies is to know all this.