A Masterful Torah on Rosh Hashana, the Tzadik, and the Power of Choice

But the choice is choice — and whoever cannot bend the will and break the tests and the obstacles: let him not break — and let him not merit. And whoever truly desires — and has compassion on himself — and on his body and soul and spirit and neshamah in all his incarnations until now — and on the soul, spirit, and neshamah in this body — and on his sons and daughters and descendants and all the generations depending upon him — and on the souls of his forefathers until Adam the first — he understands: that without tests and obstacles — it is impossible in any way to draw close to the Holy One at any time. And whoever looks at his ultimate purpose truly — and has compassion on himself as above — he understands: that one must not push oneself off. For who knows what the day will bring? And if afterward he merits to what he needs — through thousands of much harder obstacles — with true self-sacrifice — which he could merit now through easy and small obstacles that appear like walls — but in truth they are not even walls of straw and hay. And one spark goes out from Jacob and Joseph [Numbers 24:17; Obadiah 1:18] and burns all the obstacles of straw and hay. But if one remains silent in such a time — when G‑d's compassion is upon us — that we can merit easily — who knows whether afterward we can merit even with true self-sacrifice? And like the case of the fellowship in Poland — in the time when the path to Uman was open. And those who looked at the obstacles of the house, and the other obstacles of crossing the border illegally that was within their power — and did not merit it. How much they later persisted to merit it — with true self-sacrifice — and did not merit it. And who knows whether they ever will. And how much they regret it — and bite their flesh with their teeth. And it helps them not at all. So it is in our matter — since the gate is open — one must enter. And if the door closes, G‑d forbid — all the wealth will not help.

Therefore — enough is a hint to the wise. To understand and comprehend on one's own — not to allow oneself to be deceived by the baal davar — who tempts and incites — as if dressed in a mitzvah — in the aspect of white fire. And in truth — he is a harmful angel. And one must learn from the Sheni LaMelech [the "Second to the King" — from Rabbainu's story "The Master of Prayer"; the viceroy who left his servant and his horse — that is: even his wife and his very body — and went himself and did not look at anything at all until he merited to take out the princess. Happy is he]. And likewise to learn from the burgher — who did a great act of madness, and from the great compassion on the poor man's wife — who is his own soul — he traveled in great haste to the place of the meeting-point, and did not think beforehand at all how he would enter and how he would exit and how he would be received — for surely they would search. Only he traveled quickly and did not think at all what would be afterward. So: if one wants to take out each person's holiness from the hands of the shells — one must do it in haste — and even if it is complete madness — without thinking at all what will be afterward. Only to do what is in one's hands. For example: if a person is in a pit of mud and every moment is sinking and drowning further — he does not think at all what will be if he gets out of the mud — where will he receive his livelihood? And how will he make peace with his wife who will quarrel with him? And so on. Only: all his thoughts are — how to get out of the pit of mud. And afterward — G‑d, blessed be He, will arrange by Himself that he has livelihood, and there will be peace, and everything will be good. So it is in our matter — that one must go to the Tzadik — upon which depends all his Jewishness and his healing in body and soul. And one does not need to think about anything — only to do his part. And Hashem will help by Himself — that no harm will befall the righteous, G‑d forbid.

Therefore, my brother, my brother — remember! Do not forget what I spoke with you all this time. And act immediately — for the time is short and the work is vast. And immediately — act, act. And do not regret, G‑d forbid. And like the story of the rabbi and his only son, etc. Please, please — do not be silent. And immediately, immediately — act more than your strength and ability. And seize a true and eternal gain such as — its like has not been — and its like will not be in the world. As long as you can seize — seize. And what shall I say to you further? If your eyes are smeared from seeing — and you do not apply your heart to this — do as you wish. But certainly you will deeply regret it — in this world and the World to Come. But if you merit — certainly it will be a pleasure for you forever. And certainly it will be that one mitzvah brings another — and you will not sleep away your days and years, G‑d forbid. For you will be transformed into a different person. And every moment you will merit something beyond reckoning. Therefore: please, please! Awake! Arise! Come! Stand! Be gracious! Please be gracious — for this soul — be gracious. And if you lose this opportunity — that you can merit now — then to have another Rosh Hashana — you would need to wait approximately a year and a half. And who knows what will be until then? And whether one will be alive? And even if one is alive — whether there will be the ability as now? Therefore: please — be quick! And be among those who hasten and benefit! And earn a true and eternal gain such as — your forefathers and your forefathers' forefathers back to Adam the first — never earned such a gain. And all of them look upon you — that you will merit and will cause them to merit as well. Therefore: please — act for the sake of the honor of our souls.

My dear brother — what shall I say about myself? Much has passed over me since the day I was in Meron. For my wife had a miscarriage, G‑d forbid [a note of intimate personal sadness embedded in the middle of the teaching letter — characteristic of R' Shmuel throughout the collection]. And she was in danger on the previous Motza'ei Shabbos — when we were in Meron. And all my consolation is — when we merit to fulfill what we spoke about. And you understand enough. Please, please — have compassion on yourself and on me. And behold — here are two mezuzos. Please affix them on the two doorposts of your homes. And the rest of the mezuzos — you will have them, G‑d willing, very soon. Please reply to me immediately — a correct and true answer — whether I have something to wait for — a salvation from you — and may I not have such consuming of the eyes anymore.

From me: Shmuel Horowitz. Please immediately — a correct and clear reply.