108.
If
You
Leave
Me
One
Day,
I
Will
Leave
You
Two
I
heard
in
1943,
Jerusalem
Every
person
is
remote
from
the
Creator
with
the
quality
of
reception
in
him.
But
he
is
remote
simply
because
of
the
will
to
receive
in
him.
However,
since
that
person
does
not
crave
spirituality,
but
worldly
pleasures,
his
distance
from
the
Creator
is
one
day,
meaning
a
distance
of
a
day,
which
means
that
he
is
far
from
Him
in
only
one
aspect—in
being
immersed
in
the
will
to
receive
the
desires
of
this
world.
However,
when
a
person
brings
himself
closer
to
the
Creator,
and
dismisses
reception
in
this
world,
he
is
then
considered
close
to
the
Creator.
But
if
he
later
fails
in
the
reception
of
the
next
world,
he
is
then
far
from
the
Creator
because
he
wants
to
receive
the
pleasures
of
the
next
world,
and
also
falls
into
reception
of
pleasures
of
this
world,
too.
It
follows
that
now
he
has
become
remote
from
the
Creator
by
two
days:
1)
by
receiving
pleasures
in
this
world,
to
which
he
has
fallen
again,
and
2)
since
he
now
has
the
desire
to
receive
the
crown
of
the
next
world.
This
is
because
by
engaging
in
Torah
and
Mitzvot
[commandments],
he
forces
the
Creator
to
reward
him
for
his
work
in
Torah
and
Mitzvot.
It
turns
out
that
in
the
beginning
he
walked
one
day
and
drew
closer
to
serving
the
Creator,
and
afterward
he
walked
two
days
backwards.
Thus,
now
that
person
has
become
needy
of
two
types
of
reception:
1)
of
this
world,
2)
of
the
next
world.
Thus,
he
has
been
walking
in
the
opposite
state.
The
advice
for
this
is
to
always
go
by
the
path
of
Torah,
which
means
to
bestow.
The
order
should
be
that
first
one
must
be
careful
with
the
two
bases:
1)
the
making
of
the
Mitzva
[commandment],
2)
the
sensation
of
pleasure
from
the
Mitzva.
One
should
believe
that
the
Creator
derives
pleasure
when
we
keep
His
commandments.
It
therefore
follows
that
one
should
keep
the
Mitzva
in
practice,
and
believe
that
the
Creator
derives
pleasure
from
the
lower
one
keeping
His
Mitzvot.
In
this
there
is
no
difference
between
a
big
Mitzva
and
a
small
Mitzva.
That
is,
the
Creator
derives
pleasure
even
from
the
smallest
act
that
is
done
for
Him.
Afterward,
there
is
a
result,
which
is
the
main
goal
that
one
should
see
to.
In
other
words,
a
person
should
feel
delight
and
pleasure
in
causing
contentment
to
his
Maker.
This
is
the
main
emphasis
of
the
work,
and
this
is
called
“serve
the
Lord
with
gladness.”
This
should
be
the
reward
for
one’s
work,
to
receive
delight
and
pleasure
in
having
been
rewarded
with
delighting
the
Creator.
This
is
the
meaning
of
“The
stranger
that
is
in
the
midst
of
you
shall
rise
above
you
higher
and
higher;
…
He
shall
lend
to
you,
and
you
shall
not
lend
to
him.”
The
“stranger”
is
the
will
to
receive
(when
beginning
to
serve
the
Creator,
the
will
to
receive
is
called
“stranger.”
And
prior
to
that,
it
is
a
complete
gentile).
“He
shall
lend
to
you.”
When
he
gives
strength
for
work,
he
gives
the
strength
by
way
of
lending.
This
means
that
when
a
day
in
Torah
and
Mitzvot
has
passed,
although
he
did
not
receive
the
reward
instantaneously,
he
still
believed
him
that
afterward
he
would
pay
for
the
powers
for
the
work
that
he
gave
him.
Hence,
after
the
day’s
work
he
comes
to
him
and
asks
for
the
debt
that
he
had
promised
him,
the
reward
for
the
powers
that
the
body
gave
him
in
order
to
engage
in
Torah
and
Mitzvot.
But
he
does
not
give
him
so
the
stranger
cries,
“What
is
this
work?
Working
without
reward?”
Hence,
afterward,
the
stranger
does
not
want
to
give
Israel
the
strength
to
work.
“And
you
shall
not
lend
to
him.”
If
you
give
him
food
and
ask
that
he
will
give
you
strength
to
work,
then
he
tells
you
that
he
has
no
debt
to
pay
you
for
the
food
that
you
are
giving
him
since
“Previously,
I
gave
you
the
strength
for
the
work
on
condition
that
you
would
buy
me
possessions.
Hence,
what
you
are
giving
me
now
is
all
according
to
the
previous
condition.
Therefore,
now
you
come
to
me
to
give
you
more
strength
for
the
work,
so
that
you
will
bring
me
new
possessions?”
So
the
will
to
receive
has
grown
clever
and
uses
its
cleverness
to
calculate
the
profitability
of
the
matter.
Sometimes
he
says
that
he
is
content
with
little,
that
the
possessions
he
has
are
enough,
so
he
does
not
want
to
give
him
strength.
And
sometimes
he
says
that
the
way
you
are
going
in
now
is
dangerous,
and
perhaps
your
efforts
will
be
in
vain.
Sometimes,
he
tells
him
that
the
effort
is
greater
than
the
reward;
hence,
I
will
not
give
you
strength
to
work.
Then,
when
one
asks
him
for
strength
to
walk
in
the
path
of
the
Creator,
in
order
to
bestow,
and
that
everything
will
be
only
to
increase
the
glory
of
Heaven,
he
says,
“What
will
I
get
out
of
it?”
Then
he
comes
with
the
famous
arguments,
such
as
“Who”
and
“What,”
meaning
“Who
is
the
Lord
that
I
should
obey
His
voice?”
as
Pharaoh’s
argument,
or
“What
is
this
work
for
you?”
as
the
argument
of
the
wicked.
All
this
is
because
he
has
a
just
argument,
that
this
is
what
they
had
agreed
between
them.
And
this
is
called,
“if
you
do
not
obey
the
voice
of
the
Lord,”
then
he
complains
because
he
does
not
keep
the
conditions.
But
when
you
obey
to
the
voice
of
the
Creator,
meaning
right
at
the
entrance
(entrance
is
a
constant
thing
because
every
time
he
has
a
descent
he
must
begin
anew.
This
is
why
it
is
called
an
“entrance.”
Naturally,
there
are
many
exits
and
many
entrances)
he
tells
his
body,
“Know
that
I
want
to
begin
to
serve
the
Creator
and
my
intention
is
only
to
bestow
and
not
to
receive
any
reward.
You
should
not
hope
that
you
will
receive
anything
for
your
efforts,
but
it
is
all
in
order
to
bestow.”
And
if
the
body
asks,
“What
is
your
benefit
from
this
work?”
meaning,
“Who
receives
this
work,
that
I
want
to
exert
and
toil?”
Or
he
asks
more
simply,
“For
whose
sake
am
I
working
so
hard?”
The
reply
should
be,
“I
have
faith
in
the
sages,
and
they
said
that
I
should
believe
in
abstract
faith,
above
reason,
that
the
Creator
has
so
commanded
us,
to
take
upon
ourselves
faith,
that
He
commanded
us
to
keep
Torah
and
Mitzvot.
And
we
should
also
believe
that
the
Creator
derives
pleasure
when
we
keep
the
Torah
and
Mitzvot
with
faith
above
reason.
Also,
one
should
be
glad
at
the
Creator’s
pleasure
from
his
work.”
Thus,
there
are
four
things
here:
-
Believing
in
the
sages,
that
what
they
said
is
true.
-
Believing
that
the
Creator
commanded
to
engage
in
Torah
and
Mitzvot
only
through
faith
above
reason.
-
There
is
joy
when
the
creatures
keep
the
Torah
and
Mitzvot
on
the
basis
of
faith.
-
One
should
receive
delight,
pleasure,
and
gladness
from
having
been
rewarded
with
pleasing
the
King.
And
the
measure
of
the
greatness
and
the
importance
of
man’s
work
is
measured
by
the
measure
of
joy
that
one
derives
during
his
work.
This
depends
on
the
measure
of
faith
that
one
believes
in
the
above.
It
follows
that
when
you
obey
the
voice
of
the
Creator,
all
the
powers
that
he
receives
from
the
body
are
not
considered
receiving
a
loan
from
the
body,
which
one
should
return,
as
in
“If
you
do
not
obey
the
Lord.”
And
if
the
body
asks,
“Why
should
I
give
you
strength
to
work
when
you
promise
me
nothing
in
return?”
he
should
answer,
“Because
this
is
what
you
were
made
for,
and
what
can
I
do
if
the
Creator
hates
you,
as
it
is
written
in
The
Zohar,
that
the
Creator
hates
the
bodies.”
Moreover,
when
The
Zohar
says
that
the
Creator
hates
the
bodies,
this
refers
specifically
to
the
bodies
of
the
servants
of
the
Creator,
since
they
want
to
be
eternal
receivers,
as
they
want
to
receive
the
crown
of
the
next
world,
too.
And
this
is
considered,
“and
you
shall
not
lend.”
This
means
that
you
do
not
have
to
give
anything
for
the
strength
that
the
body
gave
you
for
the
work.
But
if
you
lend
it,
if
you
give
it
any
pleasure,
it
is
only
as
a
loan,
and
it
should
give
you
strength
to
work
in
return,
but
not
for
free.
It
must
always
give
you
strength,
meaning
for
free.
You
do
not
give
it
any
pleasure
and
you
always
demand
of
it
to
have
strength
for
the
work,
since
“the
borrower
is
servant
to
the
lender.”
Thus,
it
will
always
be
the
servant
and
you
will
be
the
master.