Chazal states, "Great is a sin done for the sake of Heaven" (Nazir 23b). The Tzaddik must bring himself down in some way in order to lift up others who are engaging in foolishness, thus sinning for the sake of Heaven. For example, to rectify someone who lies, the Tzaddik must use similar means to break this trait. But Heaven forbid that the Tzaddik should not lie. Rather we find that our Sages permitted bending the truth slightly (for the sake of Heaven) that he can say about himself that he is not pious and righteous (Bava Mezia 23b). This is a lie since he really is a Tzaddik. By sinning lishma for the sake of Heaven, he can break the trait of dishonesty in the other person. Mepeninei Noam Elimelech pg 124
Once, on a Motzoei Shabbos, the chasidim were sitting in the bais medrash of the Ruzhiner Rebbe zy”a for Melave Malka. Suddenly, the Rebbe opened the door of his room next to the bais medrash, stood at the entrance, and said, “The Baal Shem Tov was not a deity, and the zaida, the Magid, was not just an ordinary wagon driver. And once, when the holy Baal Shem Tov prayed, his talis fringe fell out of his gartel and dragged on the floor. The Magid approached, picked it up, and put it back in the gartel, but he was trembled with such tremendous fear that he fainted and his life was in danger. They were compelled to rouse the Baal Shem Tov from his deep dveikus in order to calm him.” He then added, “I told you that the Baal Shem Tov was not a deity and my zaida, the Magid, was no wagon driver. Still and all, when he touched the Besht’s garment, he fainted from fear. The entire world is Hashem’s garment. How much fear must we feel to touch this world!” May the memory of the...