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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.
And now Chapter 10.13
Now that the Mittler Rebbe has given these analogies he will proceed to explain the three level within each one, which correspond to the three levels of Yachid, Echad, and Kadmon.
Based on these analogies we find three levels, one after the other, that proceed from the actual essence of the soul, which is called Yechida. The first, is the ten essential Heyuli powers of the soul, such as the essential Heyuli desire for kindness, and similarly all of the other attributes of the soul, corresponding to the ten sfiros. Which these ten attributes are absolutely included within it (the yechida), like the inclusion of the power of movement within the essence of the soul’s life force or like the inclusion of the extensions of the soul’s life force within the essence of the soul itself, as was mentioned previously. In addition, the level of unity that the ten soul powers enjoy at this level is such that it is not proper to describe them in terms of a unification of separate entities as one, since they are completely included within the essence and, in relationship to the essence of the soul, it is as if they do not exist at all. For, as was explained previously, these soul powers can only be said to exist within the soul in regards to the fact that they came out from the soul and therefore, the soul must be said to contain them in some manner, but this inclusion is only in the way that is an essential part of its nature - the soul possesses the ability to manifest powers. Though they have no existence within the essence of as they exist in there revealed state, as was explained before.
In the analogy of the kind person, this level corresponds to how the person is himself, before any opportunities to perform acts of kindness. At this point there is no existence of a revealed desire for kindness, not in a specific nor in a general manner. There is only the essential kind nature of the person, which is the source of all revealed desires to perform specific kind deeds. The same is true about all ten of a persons essential attributes, at this point there exists no revealed desire for anything - only the essential nature and character of the person, which does not divide into any parts, but rather these are all like properties of one integral essential nature.
The same is true of the analogy of the power of movement. That, before the person moved at all, there did not exist any particular movements nor any general movements, but rather just the essential nature of the soul and its power to enliven. This power automatically includes any particular movements that the body can make according to its construction. The same is true with all of the various types of life forces that extend from the soul to enliven the body (such as seeing and hearing, as well as the power of movement). Before these powers come into actual revelation within the body they are included within the essence of the soul as particular attributes or properties of its essential nature - that it is essentially alive and can enliven anything.
Similarly with the analogy of the light of the sun. The way that the light is included within the actual body of the sun, there is no light at all, not particular rays or colors nor a general white light. At that point there is only the nature of the gas of which the sun is composed that, along with all of its other essential properties, it also can give off light in general and the particular types of rays that we need to live in particular.
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The material in this series is copyrighted by Rabbi Yossi Markel