Rabbi Aryeh Lebowitz

Those are still averos.

But you're going to be so motivated to do mitzvos, to make up for all of your failings in the past, that you're going to do way more mitzvos than anybody else, and way more mitzvos that are going to outweigh whatever averos you've done in the past.

It doesn't sound that way from the Gemara.

The Gemara says, So it doesn't exactly sound that way.

Others suggest that the averos themselves, since they drive a person,

to want to be better, and to want to do more mitzvot, since that serves as the drive for the person to be better, to do more mitzvot, so those averos become zechuyos.

In Chassidus, there's a totally different approach.

If you ever learn Tanya, he discusses this, and he basically says that the midah of a person's law of Rav Korosh Baruch Hu

after he sins, is different than the meat of a person's love for HaKadosh Baruch Hu when he's at Tzadik Gamor.

Because if his nefesh was completely sunken into the Sitra Achra, so then, He has a greater thirst.

His nefesh, his neshama, has a greater thirst.

than the nefesh of a tzaddik, and therefore, that the koach of the chet brings about an ahava rabba that did not exist without the koach of that chet.

So there is a certain madrega by Tshuva Me'ava that can only be reached because a person did the aveira.

So that's in chassidus.

It's a difficult concept.

It's one that's hard to get comfortable with.

But that is a concept in Hasidus, that the sin itself becomes a basis for a higher madrigal that had the person never sinned.

Now, it's very important, as Rav Moshe Tzvi Weinberg once pointed out to me, it's very important that whenever we talk of such concepts...

we only do so retrospectively, not prospectively, like, oh, I better sin, because if I want to be the best I can be, I've got to do a lot of Averos.

No, retrospectively, now that I've done Shuvah Me'ava, it turns out that I've reached a certain Madrega.