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This series is a continuation and should be read in order. If you are not familiar with previous posts you may have trouble understanding later ones.
Now, after outlining the subject of this chapter in technical terms the Mittler Rebbe will give the various key analogies to explain all of this simply.
Now the analogy for all of this can be known from the powers of the soul as they come into revelation, from will until action. These powers of the soul corresponding to the ten Sfiros, Kesser relating to will until Malchus, which relates to action. For they each exist individually in the hidden light of the essence of the soul, which is referred to as the level of Yechidah (The Only One f. - so named for in it is vested the level of Yachid - The Only One m. this being the spark of G-d within everyone’s soul). Such as for example: a kind person, one who desires to do a good deed to be of help in a particular way. This desire comes BECAUSE he has this attribute of desiring good and kindness within the level of the essence of his soul, which is called the Yechidah. Therefore, being that this nature is part of his essential character, this desire for kindness comes into revelation from its hidden state in the essence of his soul. In addition, we are forced to say that this desire for good and kindness, as it is included in the essence of his soul, is surely in a manner of an essential Heyuli power; so that it includes everything that he will ever desire in the future in the way of goodness and kindness, including even all of the particular particulars that are to be requested from him.
This is something that we see and make note of in our everyday lives; that some people just nice and kind. Some people always seem to be smiling and trying to do a favor for another. We, therefore, come to recognize that if we want a favor there are certain people whom we are sure will oblige, even before asking. While others we may not bother asking at all. In short, people are somewhat predictable by their previous behavior. This is because we recognize that a person’s behavior reflects his inner character and nature. We’re talking here about the innate nature that a person was born with - it may later have been developed or suppressed by his environment or peers or some specific shaking event that changed his outlook on things, regardless, this is his innate nature. This is not to say that the person is "trapped" by his nature, for people do have free will and can develop their inborn nature in different ways. So, a person has a certain outlook and attitude that affects the way he runs every aspect of his life and unless this changes one can come to understand how the person works and even predict the person’s actions. So we see that if someone knows a person well they will know what they will like and what they will dislike, one can predict how they will react to a certain situation and even picture their facial expressions, gestures and exclamations.
Now, imagine a person whose greatest pleasure in life is to do good and kind deeds. This nature already includes within it the fact that if a poor person will come and ask him for some money he will want to give it. Or if a poor person will come and ask him for some food he will want to give it. Or if a poor person will come and ask him for some clothing he will want to give it. So too, regarding any type of favor that will ever be asked from him, automatically, as a result of his nature he will want to do all of the favors that ever will be asked from him for his entire life. This even applies to things that never will happen and in fact he may never have thought of and yet someone who knows him will know right away that if he would be asked then he would want to do it. This is because the specific desires for kindness are all included in the fact that he (himself) is a nice person.
If so, then it follows necessarily that even before it arose in his revealed desire and will to express his kindness in this specific good deed, already this desire was included in the essence of his Heyuli desire of kindness and it came out of the Heyuli into revelation as a desire for this specific thing. Furthermore, being that we see that this revealed desire for kindness is composed of intellect, wisdom, emotions, as well as thought, speech and action, it is, therefore, certain that even as this desire for kindness existed in a hidden state in its source - as it was included within the essence of the Heyuli desire for kindness, even there it must have also encompassed the divisions of intellect, emotions, thought, speech and action of the actual revealed desire, since every revealed desire for kindness came as a result and a creative expression of the appreciation and pleasure in kindness within one’s essential nature.
This applies to anyone who does a kind act out of the enjoyment which that person derives from the act of kindness itself. This is an expression of this aspect of that person’s nature and character and a lot has to go into every such act. First, there has to be an intellectual appreciation of what is good in this case (for example, not performing a necessary surgery on someone so as to avoid causing them pain via the incision is quite the opposite of nice). Then there has to the emotional feelings of sympathy for the person to be helped (Chesed - Kindness), checked by a measured restraint (Gevurah - Judgment), not giving too much so as to impoverish ones own family (the resulting compromise being (Tiferes - Beauty) and then there must be a consideration of how to give help in a way that will actually be helpful (Netzach, Hod, Yissod). For example, one can not just give money to a drunk, if it were known that he would waste the money on his habit and then go home and beat his family G-d forbid. Finally, all of this must come into ones conscious thought, one may then have to say a few words to the fellow in need (a few words of compassion and encouragement are often worth more than a monetary contribution) and, last of all one’s good intentions must come into fruition in actual deed or else our do-gooder will not have helped anyone. Not only that but it is specifically the deed which proves that the kindness is in the soul. One who "feels" kind but never acts kind is probably missing the inner kindness. The specifics of all of these aspects of each kindness need to be decided upon by the one who performs the deed. All of this effort being motivated by the desire to do good within the person’s soul and all of the specifics of each deed being styled in accordance with the person’s nature, as they express it. Therefore, we must conclude that within this person’s kind nature were already included all of the specifics of how to actuate the kindness. The proof being that in actuality these specifics came from there into revelation in actual kind words and deeds; and even more so from the fact that one who is very familiar with the person will know how they will react to a specific request of a specific favor from a specific person, sometimes down to the smallest details of what they will say, in what tone of voice, etc. etc.
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The material in this series is copyrighted by Rabbi Yossi Markel