Core principle # 9: Turning and Returning: Teshuvah p. 201-218
This chapter is unusual because I weave my own struggle about being shy with discussing the core principle of engaging in the difficult process of change. Other chapters in this book talk of cultivating good qualities. In this chapter, we focus on how to improve and change our future for the better.
“The basic rabbinic notion about teshuvah could be summed up as: “Just say no!” Faced with the temptation to do something you know is wrong, you should stop yourself. About to lose your temper and say hurtful things, count to ten and speak wisely. Needless to say, this is a hard path to follow. If it was easy, these wouldn’t be temptations in the first place. After all, Adam and Eve could eat any fruit in the Garden of Eden. There was only a restriction on the fruit of one tree in the whole garden. Maybe the fruit of the Tree of Knowledge was better fruit or maybe it was just the fact it was forbidden that made it so tempting.
Teshuvah as transformation
Hasidism suggests a different path to teshuvah. It is rooted in the theology that no place is empty of God’s presence; Godliness is everywhere. Where is God when we do a misdeed? One answer (Likktum Yekarim 83) is that the moment we understand we have done something wrong is the moment we have the opportunity to change our behavior. Meditation teachers say the same thing: The moment you realize your attention has wandered is the moment you have the opportunity to return your focus to your breath. When your mind is lost in its wanderings you don’t realize that you are not paying attention. Similarly, as long as you don’t realize or won’t admit that what you are doing is wrong, there is no possibility of fixing it.
Imperfect—the truth about us
I want to take this Hasidic teaching one further step. If everything comes from God then all of me comes from God, including those parts of which I am proud and those parts that embarrass me. If I am naturally a generous person, that comes from God, and if I am not a generous person, that also comes from God. What I am suggesting is that we are born with certain characteristics, and being human, we are all born flawed. Our bodies are flawed and so are our personalities. There is no such thing as a perfect person. The rabbinic notion that we should just say no to those things that tempt us or challenge us in some ways denies the truth of who we are. I think Hasidism is suggesting that change can come about by acknowledging those feelings and accepting that they are part of the truth about ourselves. You may be an envious person. You might lust for sex, money, power or fame. You can be an ungenerous person. You may get angry easily and so on. Whichever of those things that are true about us, instead of fighting with them, we first acknowledge that they are issues with which we struggle. We probably have done so our whole lives. It is probably true that at least some of these ways of being are innate. Others we may have acquired during our upbringing. This is the truth about ourselves.”
In the modern world, because of psychology we have a deeper appreciation for how complicated people are. We also are increasingly aware that some behavior can have an addictive quality. Overeating may not be because people don’t have enough will power, but because of their body chemistry. Yet, Hasidism seems to be optimistic of people being able to change. It suggests that an awareness of what is important, can free you from being caught up in the pettiness of feelings of jealousy, annoyance, anxiety. Instead of being a grievance collector who keeps track of every hurt feeling, you could cultivate gratitude by counting your blessings.
Teacher: I have collected 4 Hasidic texts (only the last appears in the chapter in the book) that I find encouraging and helpful when thinking about teshuvah. Teach as many as you want and discuss them. Following each text, I give a brief summary of my understanding of them.
TEXT 1 A teaching in the name of the Baal Shem Tov
(כ) לפעמים מטעה היצה"ר לאדם ואומר לו שעבר עבירה גדולה אע"פ שאינו אלא חומרא בעלמא או שאינה עבירה כלל. וכוונתו שיהא האדם בעצבות ומכח זה. יבוטל בעצבותו מעבודת הבורא ית' וצריך האדם להבין הרמאות הזה ויאמר להיצה"ר איני משגיח על החומרא שאתה אומר שכוונתך לבטלני מעבודתו יתב' ושקר אתה דובר. וגם אם הוא באמת קצת חטא. יותר יהי' נחת רוח לבוראי שלא אשגיח על החומרא שאתה אומר לי לגרום לי עצבות בעבודתו. אדרבא אעבוד אותו בשמחה. כי זהו כלל גדול כי אין כוונתי בעבודה לצורך עצמי רק לעשות נחת רוח לפניו יתברך וא"כ אף שלא אשגיח על החומרא שאתה אומר לא יקפיד הבורא עלי כי כל עיקר שאיני משגיח הוא מחמת שלא אבטל מעבודתו ית' ואיך אבטל מעבודתו אפילו רגע אחד. וזהו כלל גדול בעבודת הבורא ית' שיזהר מעצבות כל מה שיוכל.
At times the Evil Urge deceives a person, telling him that he has committed a great transgression, even if it is only a Rabbinic stringency or not a sin at all. Its intention is to lead that person to a state of sadness, so that by reason of his sadness he will be distracted from the service of the Creator. But a person must understand this deception, and tell the Evil Urge, “I do not pay heed to this stringency which you say, for it is your intention to cause me not to perform God’s service and you speak falsehood. And even if it is a little bit of a sin, it is more pleasing to my Creator that I not pay heed to this stringency which you tell me, to cause me sadness in God’s service, but that, to the contrary, I serve God with joy. For this is a basic rule, that it is not my intention in God’s service that it be for my own needs, but only to be pleasing to God. Therefore, even if I do not pay heed to the stringency which you mentioned, the Creator will not be strict with me, for the reason why I am not strict is in order not to nullify God’s service. For how can I nullify God’s service for even one moment?” And this is a great rule in the service of the Creator, that he takes care against sadness in so far as he is able.
My interpretation:
The teaching here is not to pay attention to the voice within you that says you can’t change: "you have tried a million times but you always fail." Don’t listen to that voice because it is trying to keep you stuck. It always exaggerates. Actually, you probably didn’t do anything wrong. The most remarkable line in this text is: “And even if it is a little bit of a sin,” don’t pay any attention. What is really important is to serve God. I think this text is about depression. You can’t get out of the pit you are in by digging it deeper and deeper. The important thing is to begin the process of change. Admit what you did wrong, but don’t make it worse than it is. Embrace the possibilities with joy. Sadness is a trap.
TEXT 2 A teaching of Rebbe Nahman of Bratzlav
(יח) וַיַּעֲמֹ֥ד הָעָ֖ם מֵרָחֹ֑ק וּמֹשֶׁה֙ נִגַּ֣שׁ אֶל־הָֽעֲרָפֶ֔ל אֲשֶׁר־שָׁ֖ם הָאֱלֹהִֽים׃ {ס}
(18) So the people remained at a distance, while Moses approached the thick cloud where God was.
(א) וַיַּעֲמֹד הָעָם מֵרָחֹק, וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל אֲשֶׁר שָׁם הָאֱלֹֹהִים (שמות כ):
(ב) כִּי מִי שֶׁהוּא הוֹלֵךְ בְּגַשְׁמִיּוּת כָּל יָמָיו, וְאַחַר כָּךְ נִתְלַהֵב וְרוֹצֶה לֵילֵךְ בְּדַרְכֵי הַשֵּׁם יִתְבָּרַךְ, אֲזַי מִדַּת הַדִּין מְקַטְרֵג עָלָיו, וְאֵינוֹ מַנִּיחַ אוֹתוֹ לֵילֵךְ בְּדַרְכֵי הַשֵּׁם יִתְבָּרַךְ, וּמַזְמִין לוֹ מְנִיעָה.
(ג) וְהַשֵּׁם יִתְבָּרַךְ חָפֵץ חֶסֶד הוּא, וּמַסְתִּיר אֶת עַצְמוֹ כִּבְיָכוֹל בְּהַמְּנִיעָה הַזֹּאת (עַיֵּן לְמַטָּה). וּמִי שֶׁהוּא בַּר דַּעַת, הוּא מִסְתַּכֵּל בְּהַמְּנִיעָה, וּמוֹצֵא שָׁם הַבּוֹרֵא בָּרוּךְ הוּא, כְּמוֹ דְּאִיתָא בִּירוּשַׁלְמִי (תענית פ"א): אִם יֹאמַר לְךָ אָדָם: הֵיכָן אֱלֹהֶיךָ, תֹּאמַר לוֹ: בִּכְרָךְ גָּדוֹל שֶׁבַּאֲרָם, שֶׁנֶּאֱמַר: אֵלַי קֹרֵא מִשֵּׂעִיר. וּמִי שֶׁאֵינוֹ בַּר דַּעַת, כְּשֶׁרוֹאֶה הַמְּנִיעָה חוֹזֵר תֵּכֶף לַאֲחוֹרָיו.
(ד) וּמְנִיעָה הוּא בְּחִינַת עָנָן וַעֲרָפֶל, כִּי עָנָן וַעֲרָפֶל הַיְנוּ חֹשֶׁךְ, חֹשֶׁךְ הוּא לְשׁוֹן מְנִיעָה, כְּמוֹ שֶׁכָּתוּב (בראשית כב): וְלֹא חָשַׂכְתָּ.
(ה) וְזֶה פֵּרוּשׁ הַפָּסוּק:
(ו) וַיַּעֲמֹד הָעָם מֵרָחֹק – כִּי כְּשֶׁרוֹאִין הָעֲרָפֶל, הַיְנוּ הַמְּנִיעָה כַּנַּ"ל, עוֹמְדִין מֵרָחֹק.
(ז) וּמֹשֶׁה, שֶׁהוּא בְּחִינוֹת דַּעַת כָּל יִשְׂרָאֵל,
(ח) נִגַּשׁ אֶל הָעֲרָפֶל אֲשֶׁר שָׁם הָאֱלֹהִים – הַיְנוּ אֶל הַמְּנִיעָה, שֶׁבָּהּ בְּעַצְמָהּ נִסְתָּר הַשֵּׁם יִתְבָּרַךְ:
(ט) עוֹד שָׁמַעְנוּ בָּזֶה מִפִּיו הַקָּדוֹשׁ, שֶׁהוֹסִיף לְבָאֵר הָעִנְיָן הַנַּ"ל, מַה שֶּׁהַשֵּׁם יִתְבָּרַךְ בְּעַצְמוֹ מַסְתִּיר אֶת עַצְמוֹ בְּתוֹךְ הַמְּנִיעָה כַּנַּ"ל. וְאָמַר,
(י) כִּי הַשֵּׁם יִתְבָּרַךְ אוֹהֵב מִשְׁפָּט, וְגַם הוּא אוֹהֵב יִשְׂרָאֵל. אַךְ אַהֲבָתוֹ שֶׁהוּא אוֹהֵב אֶת יִשְׂרָאֵל, הִיא גְּדוֹלָה יוֹתֵר מֵהָאַהֲבָה שֶׁהוּא אוֹהֵב אֶת הַמִּשְׁפָּט. וְעַל כֵּן כְּשֶׁהַמִּדַּת הַדִּין מְקַטְרֵג עַל מִי שֶׁאֵינוֹ רָאוּי לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, לִבְלִי לְהַנִּיחוֹ לִכְנֹס לְדֶרֶךְ הַחַיִּים, לְהִתְקָרֵב לְצַדִּיק הָאֱמֶת וּלְדֶרֶךְ הָאֱמֶת. וְהַשֵּׁם יִתְבָּרַךְ הוּא אוֹהֵב מִשְׁפָּט, עַל כֵּן הוּא יִתְבָּרַךְ מֻכְרָח כִּבְיָכוֹל לְהַסְכִּים לְהַזְמִין לוֹ מְנִיעוֹת לְמוֹנְעוֹ מִדֶּרֶךְ הַחַיִּים, כְּפִי הָרָאוּי לוֹ לְפִי מַעֲשָׂיו הָרָעִים, עַל־פִּי הַדִּין וְהַמִּשְׁפָּט. כִּי הוּא יִתְבָּרַךְ אֵינוֹ יָכוֹל לִדְחוֹת אֶת הַדִּין, כִּי הוּא יִתְבָּרַךְ אוֹהֵב מִשְׁפָּט כַּנַּ"ל.
(יא) אַךְ מֵאַחַר שֶׁבֶּאֱמֶת הוּא יִתְבָּרַךְ אוֹהֵב יִשְׂרָאֵל, וְאוֹתָהּ הָאַהֲבָה שֶׁל יִשְׂרָאֵל הִיא גְּדוֹלָה יוֹתֵר מֵהָאַהֲבָה שֶׁל הַמִּשְׁפָּט כַּנַּ"ל, מָה עוֹשֶׂה הַשֵּׁם יִתְבָּרַךְ, כִּי הוּא מֻכְרָח כִּבְיָכוֹל לְהַסְכִּים עַל הַמְּנִיעוֹת לְמָנְעוֹ מִן הָאֱמֶת, מֵחֲמַת הַדִּין וְהַמִּשְׁפָּט שֶׁעָלָיו, כִּי הוּא אוֹהֵב מִשְׁפָּט כַּנַּ"ל. אֲבָל אַף־עַל־פִּי־כֵן בָּאֱמֶת לַאֲמִתּוֹ רְצוֹנוֹ וְחֶפְצוֹ יִתְבָּרַךְ, שֶׁאַף־עַל־פִּי־כֵן יִתְקָרֵב הָאָדָם אֵלָיו יִתְבָּרַךְ, כִּי הוּא אוֹהֵב יִשְׂרָאֵל יוֹתֵר מֵהַמִּשְׁפָּט כַּנַּ"ל.
(יב) עַל כֵּן הַשֵּׁם יִתְבָּרַךְ נוֹתֵן רְשׁוּת לְהַזְמִין לוֹ מְנִיעוֹת, אֲבָל הוּא יִתְבָּרַךְ בְּעַצְמוֹ מַסְתִּיר אֶת עַצְמוֹ כִּבְיָכוֹל בְּתוֹךְ הַמְּנִיעוֹת, וּמִי שֶׁהוּא בַּר דַּעַת, יָכוֹל לִמְצֹא אֶת הַשֵּׁם יִתְבָּרַךְ בְּתוֹךְ הַמְּנִיעוֹת בְּעַצְמָן, כִּי בֶּאֱמֶת אֵין שׁוּם מְנִיעָה בָּעוֹלָם כְּלָל, כִּי בְּתֹקֶף הַמְּנִיעוֹת בְּעַצְמָן נִסְתָּר הַשֵּׁם יִתְבָּרַךְ, וְעַל יְדֵי הַמְּנִיעוֹת בְּעַצְמָן דַּיְקָא יְכוֹלִין לְהִתְקָרֵב לְהַשֵּׁם יִתְבָּרַךְ, כִּי שָׁם נִסְתָּר הוּא יִתְבָּרַךְ כַּנַּ"ל.
(יג) וְזֶהוּ: וּמֹשֶׁה נִגַּשׁ אֶל הָעֲרָפֶל – שֶׁהוּא הַמְּנִיעָה, כִּי שָׁם הָאֱלֹהִים – כַּנַּ"ל:
(1) “Vaya’amod Ha’am Meirachok (The people kept their distance) and Moshe entered the mist where God was.” (Exodus 20:18)
(2) When a person who has spent all his days in materialism afterwards becomes inspired and wants go in the ways of God, the attribute of judgment then denounces him and prevents him from going in God’s ways. It also arranges obstacles for him.
(3) Yet, God “is one who desires kindness” (Micah 7:18) and God hides God's self, as it were, in this obstacle {see below}. Thus, someone who is wise will look at the obstacle and discover the Creator there. As we find in the Yerushalmi (Taanit 1:1): If anyone should ask you, “Where is your God?” answer him, “In the great city of Rome.” As is said, “One calls to Me from Seir” (Isaiah 21:11) . But someone who is not wise, when he sees the obstacle, he immediately retreats.
(4) Now, an obstacle corresponds to cloud and mist. This is because a cloud and a mist are darkness, [and] ChoSheKh (darkness) connotes an obstacle. As it is written (Genesis 22:16), “and you did not ChaSaKh (hold back).”
(5) This is the explanation of the verse:
(6) The people kept their distance—For when they see the mist, the obstacle, they keep their distance.
(7) and Moshe—He corresponds to the daat (holy knowledge) of all Israel.
(8) entered the mist where God was—In other words, into the obstacle, which is precisely where God is hidden.
(9) We heard more on this from [Rebbe Nachman’s] holy lips. He added an explanation of the earlier point, that God hides God's self within the obstacle. He said:
(10) God “loves justice” (Isaiah 61:8), and God also loves Israel. Yet, God's love of Israel is greater than God's love of justice (Zohar III, 99b). Therefore, when the attribute of judgment denounces someone who is not worthy of drawing closer to God and prevents him from entering the path of life so as to draw closer to the true tzaddik and the true path; and [what is more,] God loves justice—when this occurs, God is obliged, as it were, to agree to arrange obstacles for him so as to keep him from the path of life. [These obstacles are] commensurate with what he deserves based on his evil deeds, in accordance with judgment and justice. For the Holy One cannot disregard the judgment, because God loves justice, as mentioned above.
(11) However, since in truth God loves Israel, and that love for Israel is greater than the love for justice, what is the Holy One to do? For God is obliged, as it were, to agree to the obstacles which keep the person from the truth, because of the judgment and the justice that is upon him—for God loves justice. This notwithstanding, the ultimate truth is that God’s will and desire is that this person nevertheless draw closer to God. This is because, as mentioned, God loves Israel more than justice.
(12) Therefore, God grants permission for obstacles to be arranged for him. But God hides God's self, as it were, within the obstacles. And one who is wise will be able to find God within the obstacles themselves. For the truth is that there are no obstacles whatsoever in the world. In the very force of the obstacles themselves, God is hidden. Thus, specifically through the obstacles themselves one is able to draw closer to the Holy One, for God is hidden there, as mentioned above.
(13) Thus, this is the meaning of: and Moshe entered the mist— the obstacle, where God was .
My interpretation:
This text is about the obstacles or the sense of darkness that gets in the way of Teshuvah/change. The verse quoted describes how the people at Sinai stood at a distance (because they were afraid) but Moses entered the darkness. God is hiding in that darkness.
God loves the people of Israel. God also loves the quality of justice (midat ha-din). When a person tries to approach or re-connect to God, Justice accuses them of everything they have done wrong and wants there to be obstacles in the path of the sinner. God can’t just ignore Justice and so the obstacles exist. But God loves Israel more than Justice so God hides in the obstacles so if the person enters the darkness (like Moses did) she or he will encounter God.
This is a striking image of a God constrained by Justice. The obstacles are in the nature of the way the world works. However, humans should understand that the obstacles are not barriers, but actually ways to encounter God. Don’t be afraid of change—embrace it.
TEXT 3
במדרש תנחומא היום הזה יהוה כו' מצוך לעשות את החקים כו' לכו נרננה כו' נשתחוה ונכרעה כו' צפה מרע"ה שביכורים עתידין ליפסק תיקן תפלה כו'. אא"ז מו"ר ז"ל פי' שגם תפלה הוא ליתן הראשית בכל יום להש"י כמו ביכורים כו' ע"ש. אך השייכות להיום הזה צריך ביאור. ובמד' וברש"י הביאו היום הזה בכל יום יהי' בעיניך כחדשים. וכי הרצון להטעות להאדם אף שבאמת אינו התחדשות ח"ו. אך בכח האדם לחדש כל דבר. כי וודאי יש בחי' התחדשות בכל דבר שהרי הקב"ה מחדש בכל יום תמיד מ"ב ופי' תמיד בכל רגע. וגם כי הלא אין דבר בלתי חיות הש"י והנקודה שממנו ת' לעולם לא יתישן כי דבריו חיים ונובעין תמיד...
In the midrash Tanchuma "this day, Hashem, etc, commands you to do the decrees etc let us sing etc bow and kneel etc Moshe our teacher, peace be upon him, saw that in the future there would be no more first fruits, and so he established prayer etc" (Midrash Tanchuma, Ki Tavo 1:1). My master, my father, my elder, my teacher, my rabbi may his memory be for a blessing said that the explanation [for this midrash] is that prayer is also giving the first/best to the Holy Blessed One every day, just as the first fruits, see there (Pri Tzadik, Ki Tavo 9:1). Yet an explanation of the pertinence to "this day" is still needed. And in the midrash and in Rashi they explained: "this day[the mitzvot] should be in your eyes as new every day." And is it possible that a person would desire to make mistakes even if in truth there is no renewal, Heaven forfend? Yet, a person has the power to renew everything, since obviously there is in every thing the aspect of renewal, behold, the Holy Blessed One renews Creation continuously every day, and the explanation is that continuously means every moment. And also, there is no thing that doesn't have Liveness from the Holy Blessed One, and the Point from God forever, and so it can't become old since God's words are alive and flow constantly...
My interpretation: I find this such an encouraging text---that each day offers a chance for renewal. Each of us has a point of light within in us that is never diminshed and does not get old.
TEXT 4 A teaching of Rebbe Nahman of Bratzlav
(א) דַּע, כִּי צָרִיךְ לָדוּן אֶת כָּל אָדָם לְכַף זְכוּת, וַאֲפִלּוּ מִי שֶׁהוּא רָשָׁע גָּמוּר, צָרִיךְ לְחַפֵּשׂ וְלִמְצֹא בּוֹ אֵיזֶה מְעַט טוֹב, שֶׁבְּאוֹתוֹ הַמְּעַט אֵינוֹ רָשָׁע, וְעַל יְדֵי זֶה שֶׁמּוֹצֵא בּוֹ מְעַט טוֹב, וְדָן אוֹתוֹ לְכַף זְכוּת, עַל־יְדֵי־זֶה מַעֲלֶה אוֹתוֹ בֶּאֱמֶת לְכַף זְכוּת, וְיוּכַל לַהֲשִׁיבוֹ בִּתְשׁוּבָה.
(ב) וְזֶה בְּחִינַת (תהילים ל״ז:י׳): וְעוֹד מְעַט וְאֵין רָשָׁע וְהִתְבּוֹנַנְתָּ עַל מְקוֹמוֹ וְאֵינֶנּוּ; הַיְנוּ שֶׁהַפָּסוּק מַזְהִיר לָדוּן אֶת הַכֹּל לְכַף זְכוּת, וְאַף־עַל־פִּי שֶׁאַתָּה רוֹאֶה שֶׁהוּא רָשָׁע גָּמוּר, אַף־עַל־פִּי־כֵן צָרִיךְ אַתָּה לְחַפֵּשׂ וּלְבַקֵּשׁ לִמְצֹא בּוֹ מְעַט טוֹב, שֶׁשָּׁם אֵינוֹ רָשָׁע. וְזֶהוּ:
(ג) וְעוֹד מְעַט וְאֵין רָשָׁע – שֶׁצָּרִיךְ אַתָּה לְבַקֵּשׁ בּוֹ עוֹד מְעַט טוֹב, שֶׁיֵּשׁ בּוֹ עֲדַיִן, שֶׁשָּׁם אֵינוֹ רָשָׁע, כִּי אַף־עַל־פִּי שֶׁהוּא רָשָׁע, אֵיךְ אֶפְשָׁר שֶׁאֵין בּוֹ מְעַט טוֹב עֲדַיִן, כִּי אֵיךְ אֶפְשָׁר שֶׁלֹּא עָשָׂה אֵיזֶה מִצְוָה אוֹ דָּבָר טוֹב מִיָּמָיו, וְעַל־יְדֵי־זֶה שֶׁאַתָּה מוֹצֵא בּוֹ עוֹד מְעַט טוֹב, שֶׁשָּׁם אֵינוֹ רָשָׁע, וְאַתָּה דָּן אוֹתוֹ לְכַף זְכוּת, עַל־יְדֵי־זֶה אַתָּה מַעֲלֶה אוֹתוֹ בֶּאֱמֶת מִכַּף חוֹבָה לְכַף זְכוּת, עַד שֶׁיָּשׁוּב בִּתְשׁוּבָה עַל־יְדֵי־זֶה.
(ד) וְזֶהוּ: וְעוֹד מְעַט וְאֵין רָשָׁע – עַל־יְדֵי שֶׁמּוֹצֵא בְּהָרָשָׁע עוֹד מְעַט טוֹב, שֶׁשָּׁם אֵינוֹ רָשָׁע, עַל־יְדֵי־זֶה:
(ה) וְהִתְבּוֹנַנְתָּ עַל מְקוֹמוֹ וְאֵינֶנּוּ – הַיְנוּ כְּשֶׁתִּתְבּוֹנֵן וְתִסְתַּכֵּל עַל מְקוֹמוֹ וּמַדְרֵגָתוֹ, וְאֵינֶנּוּ שָׁם עַל מְקוֹמוֹ הָרִאשׁוֹן, כִּי עַל־יְדֵי שֶׁמּוֹצְאִין בּוֹ עוֹד מְעַט טוֹב, אֵיזֶה נְקֻדָּה טוֹבָה, וְדָנִין אוֹתוֹ לְכַף זְכוּת, עַל־יְדֵי־זֶה מוֹצִיאִין אוֹתוֹ בֶּאֱמֶת מִכַּף חוֹבָה לְכַף זְכוּת.
(ו) וְזֶהוּ: וְהִתְבּוֹנַנְתָּ עַל מְקוֹמוֹ וְאֵינֶנּוּ כַּנַּ"ל, וְהָבֵן:
(1) Know, a person must judge everyone favorably (Avot 1:6). Even someone who is completely wicked, it is necessary to search and find in him some modicum of good; that in that little bit he is not wicked. And by finding in him a modicum of good and judging him favorably, one genuinely elevates him to the scale of merit and can bring him to repent.
(2) This is the aspect of “In yet a little bit the wicked man is not; you will reflect upon his place and he will not be there” (Psalms 37:10). That is, Scripture warns to judge everyone favorably. Even if you see that he is completely wicked, you must search and seek the little bit of good in him, wherein he is not wicked. This is:
(3) In yet a little bit the wicked man is not—You must seek the “yet a little bit” of good that he still has within him, because in that place he is not wicked. For although he is wicked, how is it possible that he does not still possess even a little bit of good? Is it possible that throughout his life he never once did some mitzvah or good deed? And by your finding in him yet a little bit of good wherein he is not wicked, and your judging him favorably, you genuinely elevate him from the scale of guilt to the scale of merit, until, as a result of this, he returns [to God] in repentance.
(4) Thus, this is “In yet a little bit the wicked man is not.” By finding in the wicked person “yet a little bit” of good, as a result:
(5) you will reflect upon his place and he will not be there—That is, when you contemplate and consider his place and level, he is no longer there in his original place. For by finding in him yet a little bit of good, some good point, and judging him favorably, we genuinely move him from the scale of guilt to the scale of merit.
(6) This is the explanation of “you will reflect upon his place and he will not be there,” as explained above. Understand this.
My interpretation:
This is a text about being compassionate to others. Sometimes people find it hard to change because their friends expect them to remain the way they are. On High Holidays when we ask God to have compassion on us and forgive us, we should also be striving to be compassionate toward others in our lives. Nahman continues this teaching by saying that once we have found that little bit of good in others, we need to find that little bit of good within ourselves.