So they began to discourse upon holy and supernal matters. R. Simeon first spoke, saying: ‘It is written: “They shall take me a heave offering: on the part of everyone whose heart is willing ye shall take my offering.” “They shall take Me.” This signifies that he who aspires towards piety and fellowship with the Holy One, blessed be He, must not be lax or remiss in his devotion, but must be ready and willing to bring sacrifices according to his strength: “according as the Lord God hath blessed thee” (Deut. 16, 10).
True, it is written, “Come ye, buy wine and milk without money and without price” (Isa. 55, 1), and this in reference to work on behalf of the Holy One. But this only indicates that, whereas knowledge of the Holy One and of His Torah can be acquired without price or fee, the doing of good works for the sake of Heaven requires sacrifice and must be “paid for” with full price; otherwise the doer is not worthy to draw down unto himself the spirit of holiness from above.
In the book of sorcery from which Ashmedai taught King Solomon, it is written that he who desires to remove from himself the spirit of impurity and to subdue that spirit, must be prepared to pay in return for the fulfilment of his wishes whatever is demanded. For the spirit of impurity tempts the heart of man with many allurements, in order to take up its abode with him.
But the spirit of holiness is not so: it demands a full price and strenuous effort, purification of one’s self and one’s dwelling, devotion of heart and soul; and even so one will be lucky to win it to take up its abode with him. Therefore one must beware and walk straitly according to the paths and ways of righteousness, turning neither to the right hand nor to the left; for otherwise, even if it had entered into a man, it will straightway depart from him, and thereafter it will indeed be passing hard to recall it again.
Hence the expression, “Let them buy (“lakah” also means “to buy”) unto Me”. OF EVERY MAN: from everyone deserving the name of “man”, that is, from everyone who prevails over his evil inclination. “That giveth it willingly, with his heart”-namely, he with whom the Holy One is well pleased, for He-the Lord-is Himself the “Heart”, as it is written: “My heart said to thee” (Ps. 27, 9); “the rock of my heart” (Ibid. 73, 21) so also here, “Ye should take me a heave offering from him with whom I am well pleased”, for there alone can the acceptable sacrifice be found, and in no other place soever.
And how may one recognize a person with whom the Holy One is pleased and in whom He has His abode? When we observe that a man endeavours to serve the Holy One in joy, with his heart, soul and will, then we can be quite sure that the Shekinah has Her abode in him. Such a man is worthy to be well paid for his teaching and companionship. Therefore the ancients said: “Buy thee a companion” (i.e. teacher).1Pirke Aboth, I, 6. Buy him for a good price, in order to merit the Shekinah’s presence.
Therefore also one must pursue and run after the sinner and “buy” him for a good price, in order that the filth of sin may be purged away from him and the spirit of impurity, the emanation of the “other side”, be subdued. He who succeeds in redeeming such a sinner can justly consider himself the “creator” of the renewed and quickened soul, and such an act is the greatest praise (of God) imaginable, and it exalts the glory of the Holy One, blessed be He, more than any other circumstance or deed imaginable. Why so? Because by his action in turning the sinner from wickedness he helps to bring into subjection the “other side”. Therefore it says of Aaron: “And he turned many from sin” (Mal. 2, 6), and hence, “My covenant was with him, life and peace” (Ibid. 5).
See now. He who seeks a sinner takes him by the hand, and induces him to give up his evil way, such a one is elevated as none other can be, yea, even with three particular deserts, namely by his causing the “other side” to be subdued, by magnifying the glory of the Holy One, and by sustaining, through the merit of his good works, the very equilibrium of the worlds, both the upper and the lower spheres. Concerning such a man it is written: “My covenant was with him: life and peace.” He will be worthy to see his children’s children; he is worthy to enjoy this world and the world to come, and none of the lords of judgement shall retain any power whatsoever over him to chastise him, either in this world or in the world to come. He will pass through twelve gates (of the firmament), and none will hinder him. Concerning such a one it is written: “His seed shall be mighty upon earth, the generation of the upright shall be blessed… His righteousness endureth for ever. Unto the righteous there ariseth light in the darkness” (Ps. 112, 2-4).
פָּתַח רַבִּי שִׁמְעוֹן בְּרֵישָׁא וְאָמַר, וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ תִּקְחוּ אֶת תְּרוּמָתִי. וְיִקְחוּ לִי, הַאי מַאן דְּבָעֵי לְאִשְׁתַּדְּלָא בְּמִצְוָה, וּלְאִשְׁתַּדְּלָא בֵּיהּ בְּקוּדְשָׁא בְּרִיךְ הוּא, אִצְטְרִיךְ דְּלָא יִשְׁתָּדַּל בֵּיהּ בְּרֵיקָנַיָּיא וּבְמַגָּנָא, אֶלָּא אִצְטְרִיךְ לֵיהּ לְבַר נָשׁ לְאִשְׁתַּדְּלָא בֵּיהּ כַּדְקָא יֵאוֹת כְּפוּם חֵילֵיהּ. וְהָא אוֹקִימְנָא מִלָּה דָּא בְּכַמָּה אַתְרֵי, יֵאוֹת לְמֵיסַב בַּר נָשׁ הַהוּא אִשְׁתַּדְּלוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא. כְּמָה דְאַתְּ אָמֵר (דברים ט״ז:י״ז) אִישׁ כְּמַתְּנַת יָדוֹ וְגוֹ'.
So they began to discourse upon holy and supernal matters. R. Simeon first spoke, saying: ‘It is written: “They shall take me a heave offering: on the part of everyone whose heart is willing ye shall take my offering.” “They shall take Me.” This signifies that he who aspires towards piety and fellowship with the Holy One, blessed be He, must not be lax or remiss in his devotion, but must be ready and willing to bring sacrifices according to his strength: “according as the Lord God hath blessed thee” (Deut. 16, 10).
וְאִי תֵּימָא, הָא כְּתִיב (ישעיהו נ״ה:א׳) לְכוּ שִׁבְרוּ וֶאֱכֹלוּ וּלְכוּ שִׁבְרוּ בְּלא כֶסֶף וּבְלא מְחִיר יַיִן וְחָלָב, דְּהָא אִיהוּ בְּמַגָּנָא, (ואשתדלותה בלא כסף) וְאִיהוּ אִשְׁתַּדְלוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא. אֶלָּא אִשְׁתַּדְּלוּתָא דְּאוֹרַיְיתָא, כָּל מַאן דְּבָעֵי זָכֵי בָּהּ. אִשְׁתַּדְּלוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא לְמִנְדַּע לֵיהּ, כָּל מַאן דְּבָעֵי זָכֵי בֵּיהּ, בְּלָא אַגְרָא כְּלָל. אֲבָל אִשְׁתַּדְּלוּתָא דְּקוּדְשָׁא בְּרִיךְ הוּא דְּקַיְּימָא בְּעוֹבָדָא, אָסִיר לְנַטְּלָא לֵיהּ לְמַגָּנָא וּבְרֵיקָנַיָּיא, בְּגִין דְּלָא זָכֵי בְּהַהוּא עוֹבָדָא כְּלַל, לְאַמְשָׁכָא עָלֵיהּ רוּחָא דְּקוּדְשָׁא, אֶלָּא בַּאֲגַר שְׁלִים.
True, it is written, “Come ye, buy wine and milk without money and without price” (Isa. 55, 1), and this in reference to work on behalf of the Holy One. But this only indicates that, whereas knowledge of the Holy One and of His Torah can be acquired without price or fee, the doing of good works for the sake of Heaven requires sacrifice and must be “paid for” with full price; otherwise the doer is not worthy to draw down unto himself the spirit of holiness from above.
בְּסִפְרָא דְּחַרְשֵׁי, דְּאוֹלִיף אַשְׁמְדָאי לִשְׁלֹמֹה מַלְכָּא, כָּל מַאן דְּבָעֵי לְאִשְׁתַּדְּלָא לְאַעְבְּרָא מִנֵּיהּ רוּחַ מִסְאֲבָא, וּלְאַכְפֵּיָיא רוּחָא אַחֲרָא. הַהוּא עוֹבְדָא דְּבָעֵי לְאִשְׁתַּדְּלָא בֵּיהּ, בָּעֵי לְמִקְנֵי לֵיהּ בַּאֲגָר שְׁלִים, בְּכָל מַה דְּיִבְעוּן מִנֵּיהּ, בֵּין זְעֵיר בֵּין רַב, בְּגִין דְּרוּחַ מִסְאֲבָא, אִיהוּ אִזְדָּמַּן תָּדִיר בְּמַגָּנָא וּבְרֵיקָנַיָּא, וְאִזְדְּבַן בְּלָא אַגְרָא, וְאָנִיס לִבְנֵי נָשָׁא לְמִשְׁרֵי עָלַיְיהוּ, וּמְפַתֵּי לוֹן לְדַיְירָא עִמְּהוֹן, בְּכַמָּה פִּתּוּיִין, בְּכַמָּה אָרְחִין, סָטֵי לוֹן לְשַׁוָּואָה דִּיּוִּרִיהּ עִמְהוֹן.
In the book of sorcery from which Ashmedai taught King Solomon, it is written that he who desires to remove from himself the spirit of impurity and to subdue that spirit, must be prepared to pay in return for the fulfilment of his wishes whatever is demanded. For the spirit of impurity tempts the heart of man with many allurements, in order to take up its abode with him.
וְרוּחַ קוּדְשָׁא לָאו הָכִי, אֶלָּא בַּאֲגַר שְׁלִים, וּבְאִשְׁתַּדְּלוּתָא רַב סַגִּי, וּבְאִתְדַּכְּאוּתָא דְּגַרְמֵיהּ וּבְאִתְדַּכְּאוּתָא דְּמִשְׁכָּנֵיהּ, וּבִרְעוּתָא דְּלִבֵּיהּ וְנַפְשֵׁיהּ. וּלְוָאי דְּיָכִיל לְמִרְוַוח לֵיהּ, דִּישַׁוֵּי מָדוֹרֵיהּ עִמֵּיהּ. וְעִם כָּל דָּא דְּיָהַךְ בְּאֹרַח מֵישָׁר, דְּלָא יִסְטֵי לִימִינָא וְלִשְׂמָאלָא, וְאִי לָאו, מִיָּד אִסְתַּלָּק מִנֵּיהּ, וְאִתְרְחַק מִנֵּיהּ. וְלָא יָכִיל לְמִרְוַוח לֵיהּ כְּדִבְקַדְמֵיתָא.
But the spirit of holiness is not so: it demands a full price and strenuous effort, purification of one’s self and one’s dwelling, devotion of heart and soul; and even so one will be lucky to win it to take up its abode with him. Therefore one must beware and walk straitly according to the paths and ways of righteousness, turning neither to the right hand nor to the left; for otherwise, even if it had entered into a man, it will straightway depart from him, and thereafter it will indeed be passing hard to recall it again.
וְעַל דָּא כְּתִיב, וְיִקְחוּ לִי תְּרוּמָה מֵאֵת כָּל אִישׁ, מֵהַהוּא דְּאִקְרֵי אִישׁ, דְּאִתְגָּבַּר עַל יִצְרֵיהּ. וְכָל מַאן דְּאִתְגָּבַּר עַל יִצְרֵיהּ, אִקְרֵי אִישׁ. אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ, מַאי אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ. אֶלָּא. דְּיִתְרְעֵי בֵּיהּ קוּדְשָׁא בְּרִיךְ הוּא, כְּמָה דְאַתְּ אָמֵר (תהלים כז) לְךָ אָמַר לִבִּי. (תהילים ע״ג:כ״ו) צוּר לְבָבִי. (משלי ט״ו:ט״ו) וְטוֹב לֵב. (רות ג׳:ז׳) וַיִּיטַב לִבּוֹ. כֻּלְּהוּ בְּקוּדְשָׁא בְּרִיךְ הוּא קָאָמַר. אוּף הָכָא אֲשֶׁר יִדְּבֶנּוּ לִבּוֹ. מִנֵּיהּ תִּקְחוּ אֶת תְּרוּמָתִי, דְּהָא תַּמָּן אִשְׁתְּכַח וְלָאו בַּאֲתָר אַחֲרָא.
Hence the expression, “Let them buy (“lakah” also means “to buy”) unto Me”. OF EVERY MAN: from everyone deserving the name of “man”, that is, from everyone who prevails over his evil inclination. “That giveth it willingly, with his heart”-namely, he with whom the Holy One is well pleased, for He-the Lord-is Himself the “Heart”, as it is written: “My heart said to thee” (Ps. 27, 9); “the rock of my heart” (Ibid. 73, 21) so also here, “Ye should take me a heave offering from him with whom I am well pleased”, for there alone can the acceptable sacrifice be found, and in no other place soever.
וּמְנָא יַדְעֵינָן דְּהָא קוּדְשָׁא בְּרִיךְ הוּא אִתְרְעֵי בֵּיהּ, וְשַׁוֵּי מָדוֹרֵיהּ בֵּיהּ. כַּד חֲמֵינָן דִּרְעוּתָא דְּהַהוּא בַּר נָשׁ, (בחדוה ברעותא דלבא) לְמִרְדַּף וּלְאִשְׁתַּדְּלָא אֲבַתְרֵיהּ דְּקוּדְשָׁא בְּרִיךְ הוּא בְּלִבֵּיהּ וּבְנַפְשֵׁיהּ וּבִרְעוּתֵיהּ, וַדַּאי תַּמָּן יַדְעִינָן דְּשַׁרְיָא בֵּיהּ שְׁכִינְתָּא. כְּדֵין בָּעֵינָן לְמִקְנֵי הַהוּא בַּר נָשׁ, בְּכֶסֶף שְׁלִים, (ולאשתדלא אבתריה) לְאִתְחַבְּרָא בַּהֲדֵיהּ וּלְמֵילַף מִנֵּיהּ. וְעַל דָּא קַדְמָאֵי הַווֹ אַמְרֵי, וּקְנֵה לְךָ חָבֵר, בַּאֲגַר שְׁלִים בָּעֵי לְמִקְנֵי לֵיהּ, בְּגִין לְמִזְכֵּי בִּשְׁכִינְתָּא. עַד הָכָא בָּעֵי לְמִרְדַּף בָּתַר זַכָּאָה וּלְמִקְנֵי לֵיהּ.
And how may one recognize a person with whom the Holy One is pleased and in whom He has His abode? When we observe that a man endeavours to serve the Holy One in joy, with his heart, soul and will, then we can be quite sure that the Shekinah has Her abode in him. Such a man is worthy to be well paid for his teaching and companionship. Therefore the ancients said: “Buy thee a companion” (i.e. teacher).1Pirke Aboth, I, 6. Buy him for a good price, in order to merit the Shekinah’s presence.
אוּף הָכִי, הַהוּא זַכָּאָה בָּעֵי לְמִרְדַּף בָּתַר חַיָּיבָא, וּלְמִקְנֵי לֵיהּ בַּאֲגַר שְׁלִים, בְּגִין דְּיֶעְבַּר מִנֵּיהּ הַהוּא זוּהֲמָא, וְיִתְכַּפְיָא סִטְרָא אַחֲרָא, וְיַעֲבִיד לְנַפְשֵׁיהּ, בְּגִין דְּיִתְחַשָּׁב עָלֵיהּ, כְּאִילּוּ הוּא בָּרָא לֵיהּ. וְדָא אִיהוּ שְׁבָחָא דְּיִסְתָּלַּק בֵּיהּ יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא, יַתִּיר מִשְׁבָחָא אַחֲרָא, וְאִסְתַּלְּקוּתָא דָּא יַתִּיר מִכֹּלָּא. מַאי טַעֲמָא. בְּגִין דְּאִיהוּ גָּרִים לְאַכְפְּיָא סִטְרָא אַחֲרָא, וּלְאִסְתַּלְּקָא יְקָרָא דְּקוּדְשָׁא בְּרִיךְ הוּא. וְעַל דָּא כְּתִיב בְּאַהֲרֹן, (מלאכי ב׳:ו׳) וְרַבִּים הֵשִׁיב מֵעָוֹן. וּכְתִיב (מלאכי ב׳:ה׳) בְּרִיתִי הָיְתָה אִתּוֹ.
Therefore also one must pursue and run after the sinner and “buy” him for a good price, in order that the filth of sin may be purged away from him and the spirit of impurity, the emanation of the “other side”, be subdued. He who succeeds in redeeming such a sinner can justly consider himself the “creator” of the renewed and quickened soul, and such an act is the greatest praise (of God) imaginable, and it exalts the glory of the Holy One, blessed be He, more than any other circumstance or deed imaginable. Why so? Because by his action in turning the sinner from wickedness he helps to bring into subjection the “other side”. Therefore it says of Aaron: “And he turned many from sin” (Mal. 2, 6), and hence, “My covenant was with him, life and peace” (Ibid. 5).
תָּא חֲזֵי, כָּל מַאן דְּאָחִיד בְּיָדָא דְּחַיָּיבָא, (ותב לגביה) וְאִשְׁתָּדַּל בֵּיהּ, לְמִשְׁבַק אָרְחָא בִּישָׁא, אִיהוּ אִסְתַּלָּק בִּתְלַת סִלּוּקִין, מַה דְּלָא אִסְתַּלָּק הָכִי בַּר נָשׁ אַחֲרָא. גָּרִים לְאַכְפְּיָיא סִטְרָא אַחֲרָא. וְגָרִים דְּאִסְתָּלַּק קוּדְשָׁא בְּרִיךְ הוּא בִּיקָרֵיהּ. וְגָרִים לְקַיְּימָא כָּל עָלְמָא בְּקִיּוּמֵיהּ לְעֵילָּא וְתַתָּא. וְעַל הַאי בַּר נָשׁ כְּתִיב, בְּרִיתִי הָיְתָה אִתּוֹ הַחַיִּים וְהַשָּׁלוֹם. וְזָכֵי לְמֵחמֵי בְּנִין לִבְנוֹי, וְזָכֵי בְּהַאי עָלְמָא, וְזָכֵי לְעָלְמָא דְּאָתֵי. כָּל מָארֵי דִּינִין, לָא יַכְלִין לְמֵידָן לֵיהּ, בְּהַאי עָלְמָא וּבְעָלְמָא דְּאָתֵי. עָאל בִּתְרֵיסַר תַּרְעֵי, וְלֵית מַאן דְּיִמְחֵי בִּידֵיהּ. וְעַל דָּא כְּתִיב, (תהילים קי״ב:ב׳-ג׳) גִּבּוֹר בָּאָרֶץ יִהְיֶה זַרְעוֹ דּוֹר יְשָׁרִים יְבוֹרָךְ. הוֹן וָעֹשֶׁר בְּבֵיתוֹ וְצִדְקָתוֹ עוֹמֶדֶת לָעַד. זָרַח בַּחֹשֶׁךְ אוֹר לַיְשָׁרִים וְגוֹ'.
See now. He who seeks a sinner takes him by the hand, and induces him to give up his evil way, such a one is elevated as none other can be, yea, even with three particular deserts, namely by his causing the “other side” to be subdued, by magnifying the glory of the Holy One, and by sustaining, through the merit of his good works, the very equilibrium of the worlds, both the upper and the lower spheres. Concerning such a man it is written: “My covenant was with him: life and peace.” He will be worthy to see his children’s children; he is worthy to enjoy this world and the world to come, and none of the lords of judgement shall retain any power whatsoever over him to chastise him, either in this world or in the world to come. He will pass through twelve gates (of the firmament), and none will hinder him. Concerning such a one it is written: “His seed shall be mighty upon earth, the generation of the upright shall be blessed… His righteousness endureth for ever. Unto the righteous there ariseth light in the darkness” (Ps. 112, 2-4).