Rashi explains that kindness done for the good is referred to as “chesed shel emes” because one does not expect to be paid for it. The Ramban asks that when Avrohom asked Eliezer to find a wife for his son, he also referred to this act as “chesed v’emes” (Bereishis 24:49).
The Tiferes Shlomo explains that some people are born with a lofty neshama, while others must first do a specific mitzvah with proper intentions in order to have a lofty neshama reincarnated within them. When a person is given such an added neshama, he is able to serve Hashem with more zeal and holiness.
This is the meaning of the Gemara (Shabbos 104A) that says that when a person takes steps to purify himself, he receives assistance. This means that he is given new neshamos that help him serve Hashem.
This is also seen from the Medrash (Tanchuma, Eikev 6) that says: “When one starts a mitzvah, he is told to complete it.” This means that the neshamos that a person receives through the mitzvah arouse him to complete it.
This also explains the Mishnah (Avos 1:4) that states: “Your house should be a house of gathering for chochomim, as is stated (Mishlei 24:3): ‘With wisdom, a house is built.’” A person’s body is referred to as a “house”. If one prepares his house by doing mitzvos, he will merit hosting many lofty neshamos, which are known as “chochomim”. In this vein, the Arizal said that the Ri M’Gash’s body contained the souls of numerous Tannaim. When one merits this, he will be able to benefit from the neshamos within him, which will arouse him to serve Hashem in a better way.
The Tiferes Shlomo continues to say that this is also the meaning of the pasuk regarding the building of the Mishkan that states (Shemos 35:10): “And everyone who is wise of heart amongst you will bring and do.” The “wise of heart amongst you” is a reference to the souls that are reincarnated within a person. They will lead a person to come and do Hashem’s commands. And these holy neshamos were used to build the Mishkan with the necessary secret intentions.
This explains Rashi’s words that kindness done to the dead is known as chesed shel emes. His words can actually be understood to be saying that the kindness that the dead, i.e., the neshamos that are implanted within us, do for us. They certainly have pure intentions and do not seek any reward. They simply desire to help us do mitzvos.
We may add to the Tiferes Shlomo’s words that the concept that one who does a mitzvah receives the neshama of a tzadik who excelled at that mitzvah is found in the pasuk (Bereishis 24:12) that says: “Please cause to happen to me today, and perform kindness with my master, Avrohom.” This teaches us that when one does an act of chesed, he instilled with the neshama of Avrohom Avinu, which helps him continue to do chesed. Thus, he “performs chesed with Avrohom.”
