In our viduy confessions on Yom Kippur, one of the sins that we confess is the sin of judgment. While one might think that this sin only applies to judges, it really applies to each of us, for we all tend to make judgments about others. On a deeper level, when we are faced with challenges we must also give "the benefit of the doubt" to Hashem and ascribe good motives to Him.

The Keter Meluchah gives us some guidelines how we can work on judging others favorably. First, we must understand that much of our sinful behavior comes from deeply rooted negative characteristics, such as arrogance and jealousy. The first step must be to understand ourselves, to know which trait is our obstacle and work on eradicating it. The Ramchal writes: "The basis of man's service to God is that he clarify what his obligation is in his world." Rav Dessler explains this idea using a metaphor of a symphony. The beauty of a symphony lies in each instrument playing its assigned part in unison with the others and not in usurping the notes of others. Similarly, each of us should identify our role and the characteristic we must work on so our role becomes harmonious with the music of the world.

Rabbi Schapira quotes from Pirkei Avot, "Do not judge your fellow until you have reached his place." The Sefat Emet adds, "You never will reach his place," you'll never have his background, his challenges, his strengths and his weaknesses. Therefore, always give him the benefit of the doubt. Rebbetzin Felbrand in Grow! notes that we tend to judge ourselves by our intentions, perhaps recognizing unusual circumstances that changed the outcome. But do we do the same for others? Do we ascribe good intentions to others, and find extenuating circumstances for their behavior? We should.

We can significantly work on building the attribute of humility by practicing judging others favorably. This involves stepping out of oneself and seeing other possibilities and points of view. Rebbetzin Felbrand uses an interesting analogy to explain this. We each have a pair of binoculars. Depending on which end we look through, objects will look either enlarged or minimized. When we look at our positive characteristics, we look through the lens that will enlarge the objects, and when we look at our faults, we look through the minimizing lens. On the other hand, we tend to do the reverse when looking at others. Turn the binoculars around. Maximize the good in others and minimize their faults.

To be happy, writes Rabbi Reiss, we must learn to reframe every situation so that it has a positive spin. Sometimes we are like the child looking through the keyhole seeing someone cutting up beautiful cloth. "Oh no, he's ruining the cloth," moans the child. But if the person cutting is a master tailor, he might be cutting the cloth to make a beautiful new suit for the king. When Hashem "cuts" us, it may be the first step in creating a beautiful and important part of our lives. Therefore, we ask Hashem to let us see the good in everything.

Rav Aaron Soloveichik discusses the dual personalities within each of us. We each have our pure, beautiful essence that strives for nobility and holiness. But we also have conflicting, animal-like instincts that push us toward sin. The way to bring a person to teshuvah is to let him see that his core is pure and sacred while his sins were only influenced by the animal invading his body. Show a sinner his inner spiritual strength and he will return.

The Tallelei Chaim notes that one day a year on Yom Kippur, the High Priest entered the Holy of Holies where he, as the representative of the people, came in closest contact with absolute purity and sanctity. On this holy day, each of us can enter into our innermost, deep, pure core and recognize our own sanctity, and that any sins attached to us are completely superficial. With this recognition, it becomes easier to reframe our actions and do teshuvah.

Further, writes Rebbetzin Felbrand, Hashem mirrors our behavior. If we judge others favorably, Hashem will in turn look for ways to judge us favorably.