Deuteronomy 16,18. “Judges and law enforcers you ‎shall appoint in your “gates”‎‏ ‏‎ who will judge the people ‎fairly.”
While it is true, as we all know that G’d sits in ‎judgment of the people of Israel on New Year’s Day, at which ‎time He exercises His love as well as His mercy, there is still a need ‎for justice being meted out down here on earth by human, i.e. ‎mortal judges. The judges meting out justice on earth must also ‎reflect the attribute of Mercy employed in the celestial spheres. ‎When judges here on earth emulate the approach to the accused ‎displayed in the celestial spheres, i.e. to assume that even if ‎guilty, there are some excuses to be found for the conduct of the ‎accused, then we can hope that, by taking this into consideration, ‎our own judgment on New Year’s day will also reflect this ‎consideration shown to sinners who had fallen victim to the evil ‎urge.‎
From the above, it is clear that it is within our power, down ‎here on earth to ”open” the gates of loving kindness, the source ‎of G’d’s blessings for mankind. This is the reason that the Torah ‎linked the dispensation of fair justice to “all your gates.” The ‎Torah tells us that we ourselves must initiate the process of ‎justice by giving anyone who appears to commit a wrong the ‎benefit of the doubt, i.e. as the Talmud in Megillah 12 words ‎it: ”man is measured by the yardsticks he applies to others.”‎

The Sages taught in a baraita: One who judges another favorably is himself judged favorably. And there was an incident involving a certain person who descended from the Upper Galilee and was hired to work for a certain homeowner in the South for three years. On the eve of the Day of Atonement, he said to the homeowner: Give me my wages, and I will go and feed my wife and children. The homeowner said to him: I have no money. He said to him: In that case, give me my wages in the form of produce. He said to him: I have none. The worker said to him: Give me my wages in the form of land. The homeowner said to him: I have none. The worker said to him: Give me my wages in the form of animals. He said to him: I have none. The worker said to him: Give me cushions and blankets. He said to him: I have none. The worker slung his tools over his shoulder behind him and went to his home in anguish.After the festival of Sukkot, the homeowner took the worker’s wages in his hand, along with a burden that required three donkeys, one laden with food, one laden with drink, and one laden with types of sweets, and went to the worker’s home. After they ate and drank, the homeowner gave him his wages.The homeowner said to him: When you said to me: Give me my wages, and I said: I have no money, of what did you suspect me? Why did you not suspect me of trying to avoid paying you? The worker answered, I said: Perhaps the opportunity to purchase merchandise [perakmatya] inexpensively presented itself, and you purchased it with the money that you owed me, and therefore you had no money available. The homeowner asked: And when you said to me: Give me animals, and I said: I have no animals, of what did you suspect me? The worker answered: I said: Perhaps the animals are hired to others. The homeowner asked: When you said to me: Give me land, and I said: I have no land, of what did you suspect me? The worker answered: I said: Perhaps the land is leased to others, and you cannot take the land from the lessees. The homeowner asked: And when you said to me: Give me produce, and I said: I have no produce, of what did you suspect me? The worker answered: I said: Perhaps they are not tithed, and that was why you could not give them to me. The homeowner asked: And when I said: I have no cushions or blankets, of what did you suspect me? The worker answered: I said: Perhaps he consecrated all his property to Heaven and therefore has nothing available at present. The homeowner said to him: I swear by the Temple service that it was so. I had no money available at the time because I vowed and consecrated all my property on account of Hyrcanus, my son, who did not engage in Torah study. The homeowner sought to avoid leaving an inheritance for his son. And when I came to my colleagues in the South, the Sages of that generation, they dissolved all my vows. At that point, the homeowner had immediately gone to pay his worker. Now the homeowner said: And you, just as you judged favorably, so may God judge you favorably.

Numbers 6,23. “the Lord spoke to Moses, saying ‎speak to Aaron and his sons saying: thus you shall bless the ‎Children of Israel saying to them.”
The Baal Shem ‎Tov used the above verse repeatedly to tell his listeners that ‎psalms 121,5 in which the psalmist describes the Lord as being ‎our protective angel and likening Him to a shadow, i.e. ‎ה' צלך על יד ‏ימינך‎, “Hashem your shadow on your right side.” A shadow ‎always follows precisely what the owner of the shadow is doing. ‎Similarly, what G’d does reflects exactly what man had done ‎before. Seeing that this is so, it is imperative that man donates to ‎charity, displays compassion with the ones less fortunate than he ‎by performing kind deeds for them, as G’d, seeing this will ‎reciprocate in kind with people who do this. The attribute of G’d ‎that we described as “shadow,” and which David called ‎צל‎, is ‎known as ‎כה‎, usually translated as “thus.”‎
It is well known that the Creator, blessed be His name, is most ‎concerned with doing “good” for His people Israel, as our sages ‎said: “the mother cow is more concerned with giving milk to feed ‎her calf than the calf is desirous of suckling at her teats.”‎
When man stands in prayer he must recite 18 benedictions, ‎not because otherwise G’d would not grant him his requests, but ‎we must do so in order for G’d to experience joy and satisfaction ‎from us, His creatures.
We must always remember what the sages taught in ‎‎Avot 2,8 that even if we think that we have studied a great ‎amount of Torah we should not compliment ourselves for this, ‎for all we did was what we have been created to do. Man’s deeds ‎have one purpose and one purpose only, to provide satisfaction ‎for the Creator who gave him life. When man prays (utters ‎requests), he thereby turns himself into a “recipient.” When ‎someone wishes to receive something he extends his hand ‎heavenwards and the back of his hand earthward. When he prays ‎intending to provide his Creator with satisfaction, instead of ‎being a petitioner he turns himself into a “donor.”‎
The major symbol of the priestly blessings consists of their ‎raising their hands with the backs of their hands facing their faces ‎like someone about to dispense gifts, heavenwards, and the palms ‎of their hands open, pointed earthwards, suggesting that they are ‎about to dispense largesse.
The real interpretation of the verse: ‎כה תברכו את בני ישראל‎, is: ‎‎“thus you shall bless the Children of Israel in order that the ‎Creator shall have pleasure from them and in order that thereby ‎you will become dispenser of pleasure instead of remaining ‎petitioners waiting for a Divine handout.” As a consequence of ‎this, the Creator will feel encouraged to dispense all manner of ‎blessings on Israel. This is the meaning of the attribute described ‎here as ‎כה‎, i.e. just as Israel does something for the pleasure of ‎G’d, so He, in turn, will reciprocate by doing things for Israel, His ‎people.‎

(5) And when the Israelites blow the trumpet here below the voice thereof smites the air and breaks through all firmaments until it reaches the mighty rock which covers up the Moon through the evil power of the “other side”, and when Satan, who has ascended and stands above, perceives that Mercy has been roused he becomes confused, and the trumpet’s voice causes the strength of the Accuser to depart from him, and the voice of judgement to be hushed and rigorous punishments to be revoked. And when Mercy is roused from below another supernal trumpet is roused and brings forth a voice, which is Mercy, in the upper sphere, and voice meets voice, and the awakening below causes an awakening above.

(6) If it should be asked, how the awakening below can have such an effect on the higher sphere, the answer is this. The lower world is always in a receptive state-being called “a good (precious) stone”- and the upper world only communicates to it according to the condition in which it is found at any given time. If it shows a smiling countenance, light and joy from the world above pour down upon it; but if it be sad and downcast, it receives the severity of judgement,

(7) as it is written, “Worship the Lord in joy” (Ps. 100, 2), that the joy of man may draw down upon him supernal joy. So, too, does the lower sphere affect the upper: according to the degree of awakening below there is awakening and heavenly joy above. Therefore the Israelites haste to awaken the voice of the trumpet, which is compounded of fire, water, and wind, and all are made one and the voice ascends and strikes that “precious stone”, which then receives the various colours of this voice and then draws down upon itself the attribute from above, according to the colour which it shows.

(1) This also a person must resolve in his heart to fulfill the instruction of our Rabbis, of blessed memory, “And be humble of spirit before every person.” This you must be in true sincerity, in the presence of any individual, even in the presence of the most worthless of worthless men. This accords with the instruction of our Sages, “Do not judge your fellow man until you have stood in his place.”
(2) For it is his “place” that causes him to sin, because his livelihood requires him to go to the market for the whole day and to be one of those who “sit at the [street] corners,” where his eyes behold all the temptations; the eye sees and the heart desires, and his evil nature is kindled like a baker’s red-hot oven, as is written in Hosea, “He burns like a flaming fire….”
(3) It is different, however, with him who goes but little to the marketplace and who remains in his house for the greater part of the day; or even if he spends the whole day in the market but is possibly not so passionate by nature—for the evil inclination of all people is not the same: there is one whose nature…, as is explained elsewhere.
(4) In truth, however, even he whose nature is extremely passionate and whose livelihood obliges him to sit all day at the [street] corners has no excuse whatsoever for his sins, and he is termed an utter evildoer (rasha gamur) because there is no dread of G–d before his eyes.
(5) For he should have controlled himself and restrained the impulse of his desire in his heart because of the fear of G–d Who sees all actions, as has been explained above, for the mind has supremacy over the heart by nature.
(6) It is indeed a great and fierce struggle to break one’s passion, which burns like a fiery flame, through fear of G–d; it is like an actual test.
(7) Therefore, each person according to his place and rank in the service of G–d must weigh and examine his position as to whether he is serving G–d in a manner commensurate with the dimensions of such a fierce battle and test—in the realm of “do good,” as, for example, in the service of prayer with kavanah (devotion), pouring out his soul before G–d with his entire strength, to the point of exhaustion of the soul, while waging war against his body and animal soul within it which impede his devotion, a strenuous war to beat and grind them like dust, each day before the morning and evening prayers. Also during prayer he needs to exert himself, with the exertion of the spirit and of the flesh, as will be explained later at length.
(8) Anyone who has not reached this standard of waging such strenuous war against his body has not yet measured up to the quality and dimension of the war waged by one’s evil nature which burns like a fiery flame, that it be humbled and broken by dread of G–d.
(9) So, too, in the matter of Grace after meals and all benedictions, whether those connected with the partaking of food or with the performance of precepts, [to be recited] with kavanah, to say nothing of the kavanah of precepts “for their own sake.”
(10) So, too, in the matter of one’s occupation in the study of the Torah, to learn much more than his innate or accustomed desire, and inclination, by virtue of a strenuous struggle with his body.
(11) For to study a fraction more than is one’s wont is but a small tussle which neither parallels nor bears comparison with the war of one’s evil impulse burning like fire, he is called utterly wicked (rasha gamur) if he does not conquer his impulse so that it be subdued and crushed before G–d.
(12) For, what difference is there between the category of “turn away from evil” and that of “do good”? Both are the command of the Holy King, the One and Only, blessed is He.
(13) So, too, with the other commandments, especially in matters involving money, as the service of charity (tzedakah) and the like.
(14) Even in the category of “turn away from evil,” every intelligent person can discover within himself that he does not turn aside from evil completely and in every respect where a hard battle at a level such as described above is called for, or even on a lesser level than the aforementioned: for example, to stop in the middle of a pleasant gossip, or in the middle of a tale discrediting his fellow, even though it be a very small slur, and even though it be true, and even when the purpose is to exonerate oneself—as is known from what Rabbi Simeon said to his father, our saintly teacher, “I did not write it, but Judah the tailor wrote it,” when his father replied, “Keep away from slander.” [Note there, in the Gemara, beginning of ch.10 of Bava Batra.]
(15) The same applies to very many similar things which occur frequently, especially with regard to sanctifying oneself in permissible things, an enactment based on the Biblical text, “You shall be holy…” and “Sanctify yourselves….” Moreover, “Rabbinic enactments are even stricter than Biblical enactments,” and so forth.
(16) But all these and similar ones are of the sins which a person tramples underfoot and has come to regard as permissible in consequence of repeated transgression, and so on.
(17) In truth, however, if he is a scholar and upholds the Law of G–d and wishes to be close to G–d, his sin is very great and his guilt is increased manifold in that he does not wage war and does not overcome his impulse in a manner commensurate with the quality and nature of the intense battle mentioned above, than the guilt of the most worthless of worthless men of the corner-squatters who are removed from G–d and His Torah, whose guilt is not as heinous—in not restraining their impulse which burns like a fiery flame by means of the dread of G–d, Who knows and sees all their deeds—as the guilt of the person who is ever so close to G–d, His Torah, and His service. As the Rabbis, of blessed memory, said about Acher, “For he knew My glory….”
(18) Therefore the Rabbis declared in regard to the illiterate that “deliberate infringements [of the Law] are regarded, in their case, as inadvertent acts.”