צַוָּאַת הָרַב מִטְּשֶׁעהְרִין

First day of Chanukah, 5653 [1892].

Lehadlik ner Chanukah [to light the Chanukah candle] — gematria 518. And likewise mikra Megillah [the reading of the Megillah] — gematria 519. Nachman ben Tzvi Aryeh — gematria 518. Chavalim naflu li bane'imim ["The portions have fallen for me in pleasant places"] — gematria 518. And the initial letters of the verse Chavalim naflu li bane'imim spell: Nachman ben Chayyah Lea'h. All of this was transcribed from his own holy handwriting — the holy Rav of Tsherin z"l. And likewise the book Lashon Chassidim of his — gematria also 518. And likewise the book Likutay Aytzos HaChadash which the holy Rav compiled — he called it by the name "Otzar HaYirah" [Treasury of Fear of Heaven] — also gematria 518. And such a name suits it well — for all the words of this holy book flow from the flowing stream, the source of wisdom — who said of himself: "I am a treasury of fear of Heaven" — as elaborated in Chayay Moharan. But against his will the name of the book was changed by the one who brought it to the press — to the name Likutay Aytzos Chadash. And this book begins with the letter Aleph-Emes with the verse: "Teach me O Hashem Your way — I shall walk in Your truth." The vowelized spelling of ahalech ve'amitecha ["I shall walk in Your truth"] — gematria also 519. And similarly afterward under the letter Emunah it begins with the verse: "Love Hashem all His devout ones — the faithful ones guard Hashem" — the vowelized spelling of emumim notzer Hashem — gematria also 519

with the kollel.

Transcription of the testament of the holy Rav of Tsherin z"tl

— which he wrote in the year 5639 [1879]. And he fell ill in the holy days of Chanukah and passed away on the light of the 4th day of Taanis Esther in the year 5654 [1894] in the city of Tsherin. And from this you will understand that a spirit of holiness was poured upon him in that he composed [the gematria] in the year 5653 — for lehadlik ner Chanukah and

mikra Megillah — the gematria of his holy name — as elaborated above.

The testament of one ill unto death — as written and transmitted it stands.

It is a mitzvah to fulfill the words of the deceased.

When they see that the illness has become heavy, G-d forbid — they shall not leave me alone even for one moment. Rather there shall be sitting in my bedroom two [people], or at least one — who shall engage in Torah or in the recitation of Psalms. And they shall rotate the watches so that this engagement shall be continuous day and night — until after the departure from the house. And they shall not remove from me the small tallis katan with the valid fringes throughout all the days of my illness, G-d forbid — even if I am not of sound mind, G-d forbid. And for the sake of Hashem — to urge me to say the confessional prayer and Shema Yisrael etc. [See Ma'avar Yabok chapter 7, page 43 to page 48; and on page 67, the confession of Ramban, chapter 9 — see there carefully] — and to request forgiveness from all — both regarding matters of pain to the spirit and body that I caused others — and

regarding monetary matters which were not settled fully as they should have been.

At the beginning of the death-throes — a minyan of ten shall gather and recite Psalms and all that is elaborated in Ma'avar Yabok from page 48 onward in chapter 7. And some of them shall say the names of the Tzadikim. And they shall beseech mercy for me in the merit of the holy and pure Tzadikim. And even in the Ashkenazic language — only with sincere intention of the heart in truth and wholesomeness. And they shall urge and warn me — and my soul, spirit, and neshamah — to remember well in the merit of the holiness of our holy forefathers — Avraham, Yitzchak, and Yaakov — and all the holy Tribes and the holy Matriarchs — and all the Seven Shepherds. And likewise in all the Tzadikim who existed from the earliest times — and who will be until the end of all generations. And included among them — the holiness of the Baal Shem Tov and his holy disciples z"l — and the holiness of our holy master the Rav Rabbi Nachman of Breslov and his holy disciples — upon whose holy name we are called and from whose mouths we live. And to bind [myself] with their holiness in a strong bond that shall never be severed. And if I am not worthy of this because of my deeds — nonetheless I shall trust and strengthen myself in this with strong trust — relying on the greatness of their goodness and lovingkindness and great compassion which they had for every Jewish soul — even during their lifetimes. And all the more so now after their passing — for the Tzadikim are greater in their death than in their lives as our Sages z"l said. And to warn me in this repeatedly many times — until after the placing of the cover-stone and the dust returns to the earth as it was etc. And they shall warn me well — not to remove my mind from this even for a moment — only to cleave my thoughts to Hashem, may He be blessed — and to the holy Torah — and to the collective holiness of Israel. For the Holy One Blessed be He and the Torah and Israel are all one. And within the collective holiness of the true Tzadikim who existed in every generation — for the Tzadikim are the face of the Shekhinah. And they shall beseech much mercy for me — that my sins should not cause, G-d forbid, forgetting of this or removal of mind from this. And they shall also remind me well many times of the verse: "Though I walk through the valley of the shadow of death —

I shall fear no evil" etc.

During the death-throes — the members of my household shall distribute charity for me — whether little or much according to their ability. And they shall beseech mercy for me — that I should not suffer greatly, G-d forbid — and that my death should be a complete atonement for all my sins — and I should depart from this world in peace and go in peace. "He restores my soul" etc. And may there be fulfilled in me the verse: "When you walk — it shall guide you; when you lie down — it shall watch over you" etc. — and as our Rabbis z"l expounded. And it is said: "He shall come to peace — they shall rest upon their beds" etc. And my wife and none of my descendants shall weep in the room where I lie. And only distant ones shall accompany me. And at the moment of departure of the soul — they shall watch that no limb protrudes beyond my bed. Therefore they shall set chairs around

the bed so that no limb shall protrude outside.

It is certainly my wish that close to the death-throes — at least ten proper men shall gather. And they shall recite the verses in Ma'avar Yabok as mentioned in clause II — and Psalms and the names of the Tzadikim. And if there is any impurity upon the bed — they shall cover it properly and move four cubits away from the place where the smell ceases. And if there is crowding in my bedroom from the people who gather — I request that they stand at a distance from my bed of at least four cubits — so as not to increase the vapor and heat which causes a hastening of death, G-d forbid — and is a distress to the patient. Therefore it is better that they stand at a distance — even in the adjacent room — except for several men whom the bed needs. And also then — my wife and descendants shall not be in

my bedroom — lest they cause me distress with the sound of their weeping.

Regarding the public declaration [mesirat modaah] etc. — I hereby declare now before Hashem, may His great name be blessed, and His Shekhinah — and before the Heavenly Court and before the earthly court — that I hereby make a public declaration. If, G-d forbid, I should entertain some thought that is contrary to His blessed will — or speak some word that is not according to His will — at any moment of all the days of my life — and included in this also close to the time of my departure from the world in peace — I reveal my mind and will with a full mouth: that all such thoughts and words shall be null and void — neither valid nor standing — and there is nothing to them whatsoever. And the words I speak now are valid, binding, and firm with every manner of complete validity and confirmation, as I accept upon myself His blessed Divinity, the yoke of His kingship, faith in Him, and faith in our entire holy, complete, and perfect Torah, Written and Oral—namely: Torah, Prophets, Writings, Mishnah, Gemara, Tosefta, Sifra, Sifrei, Mekhiltot, baraitot, and all the midrashim; all the books of the holy Zohar and Tikkunei Zohar; and all the words of the holy sages and tzaddikim founded upon their holy words. Included in this are all the words of the commentators, halachic decisors, and masters of mussar; all the words of the holy and faithful kabbalists; all the holy teachings revealed by the holy Arizal and his holy disciples; those revealed by Rabbi Yisrael, the holy Baal Shem Tov, may the memory of the holy tzaddik be for a blessing, and by his holy disciples, of blessed memory; all the holy teachings revealed by our holy master, the Rav Rabbi Nachman of Breslov, may the memory of the holy tzaddik be for a blessing, and by his holy disciples, may the memory of the tzaddikim be for a blessing; likewise everything innovated and revealed by the sages and true tzaddikim from earliest times in every generation until now; and everything a seasoned disciple is destined to innovate. In all these teachings I believe with complete, upright, perfect, and faithful belief. I do not question any matter among all that has been mentioned—not even the point of a yod. If, G-d forbid, at any time or moment any thought ever passed through my mind that was even slightly contrary to any detail of all the above; or if, G-d forbid, from now on any thought contrary to this should arise in me; and all the more so if, G-d forbid, I should speak any word contrary to the teachings mentioned—then all of it shall be null and void and have no substance whatsoever, and all the words

that I have mentioned now shall remain valid from now and forever and ever.

As I accept upon myself His blessed Divinity — and I testify that the Holy One Blessed be He causes all causes and brings into being all existence — and He, may He be blessed, is eternal — First before all firsts and Last after all lasts. Shema Yisrael — Hashem Elokeinu... — Blessed is the Name of the glory of His kingdom forever and ever. Moshe is truth and his Torah is truth. And all the words of the prophets and the holy Sages and true Tzadikim — are truth and established and certain and standing and upright etc. — until "And they crowned and said: Hashem shall reign forever and ever" — and so all the other particulars and fine particulars included in the wholeness of our holy faith — the faith of the holy children of Israel — these are

the words I accept upon myself from now and for all eternity.

And from concern that my mind might become confused, G-d forbid — or that speech might be difficult for me, G-d forbid — close to my departure — to say all the above aloud and to deny with a full mouth all forms of idol worship and false beliefs and all words which it is forbidden to believe according to the laws of our holy Torah — for whoever denies idol worship is as one who affirms the entire Torah. And likewise conversely — to accept upon myself with a full mouth the yoke of the Kingdom of Heaven in love and with intense self-sacrifice — for the sake of the holiness of the truth of our holy faith in its general and particular aspects — as befits every man of Israel to accept upon himself all of this at every single moment of the days of his life and especially close to his departure. Therefore I hereby grant power and authorization to those standing over me then — that they shall do all of these on my behalf: to make the public declaration — and to deny all that must be denied according to the law of our holy Torah — and to accept the yoke of the Kingdom of Heaven — the truth of our holy faith in its general and particular aspects — even with actual self-sacrifice of soul, body, and money on my behalf. [For before my death — certainly I am pleased with this with all my heart — would that I merit to this.] And their action shall be as my action and their speech as my speech. Only for good and for faithful holiness as per His blessed will and the will of His holy ones — and not for any opposite or blemish, against His blessed will, G-d forbid. For my intention is only for good — to do His blessed will. I have made them faithful messengers on my behalf and not for the opposite, G-d forbid. And for my rectification I have sent them — and not for my distortion. And from now I have no power to reverse even half a matter — or to nullify this authorization or even part of it — for all the days of my vain life. Only it stands valid and standing. And all thoughts and stirrings — and certainly any word or action — that might be contrary to this, G-d forbid — they are all null and void — neither valid nor standing.

Only this authorization remains in its validity for all the days of the world.

And if, G-d forbid, there should be no person with me close to my departure — I hereby make a great and powerful request — with the permission and will of the Holy One Blessed be He and His Shekhinah — that some holy souls should come to me from my proper and faithful relatives and family — and likewise from the holy angels — angels of mercy — and other holy spiritual beings who stand over every man of Israel as refuge and protection. I make request of them: do not forsake me even then. Although my deeds do not measure up well at all — and certainly shame covers my face to stand in their company — nonetheless — I am included in the collective holiness of Israel. "Is there any man of Israel who has no redeemer?" And I trust in the greatness of His mercy and lovingkindness, may He be blessed, that He shall give them permission to come to me then. Therefore I hereby grant them permission and power and authorization from now — that they shall do all the above on my behalf — to make this public declaration properly in all completeness — and to accept the yoke of the Kingdom of Heaven on my behalf with great love and intense self-sacrifice. And their spiritual action and speech shall be as my action and speech — all of this in speech of the mouth and in proper and holy action in actual fact —

as per His blessed will and all the aforementioned.

Regarding the watching over the departed — they shall be very careful. And if they need to keep me [overnight] — it is best that the watchers be learning and proper men. And they shall recite Psalms — and shall not speak any idle matters there — only Psalm verses and the like and matters pertaining to the deceased. And if they need to sleep —

they shall rotate the watches.

Before they lay me upon the ground — proper men shall take my body — it shall be completely naked — and they shall cover the body only slightly in front — a handbreadth. And they shall hold it raised in the air slightly above three handbreadths — and then release it from their hands — so that it falls on its own upon the ground itself — without any intervening matter. And they shall say: "If this departed soul has incurred [the penalty of] stoning — may it be the will [of Heaven] that this be considered as if he had been stoned by the Great Court in Jerusalem." And they shall place a somewhat heavy stone upon my heart. And afterwards they shall raise the body again and lay it again upon the ground — and place the stone upon my heart — and say: "If the departed has incurred [the penalty of] burning — let this stoning be considered in place of burning." For one who has incurred two death penalties is judged by the severer one. And stoning is more severe than burning — for we rule like the Rabbis against Rabbi Shimon who says burning is more severe. And yet they shall take some candle and hold the flame briefly beneath my arms and likewise against my heart — as a remembrance of actual burning. See the testament Kneses Yechezkiel — where it is elaborated that the ruling on high is like Rabbi Shimon that burning is more severe — therefore they shall do both as above. And afterwards they shall raise me again as above — and lay me upon the ground — and place the stone upon my heart — and say: "If this departed has incurred [the penalty of] the sword — let this stoning be in place of the sword." For stoning is more severe than the sword. And my wish would have been that they take a sharp knife and make a slight incision in the skin of the neck as a remembrance of the sword. But I am concerned about some possible [legal] accusation, G-d forbid. Therefore at minimum they shall take a non-sharp knife and pass it over my neck as a remembrance of the sword. And afterwards they shall raise my body once more as above — and lay it naked upon the ground — and place the stone upon my heart — and say: "If this departed has incurred [the penalty of] strangulation — let this stoning be in place of strangulation." For stoning is more severe than strangulation according to all opinions. And they shall take a rope or some other object and bind it around my neck — and pull it — this one to this side and that one to that side — as a remembrance of strangulation. And I strongly request to fulfill all the above simply. And to beseech mercy for me — that it should truly be considered before Hashem, may He be blessed — as though all four death penalties of the court had been applied to me during my lifetime in actual fact — and all my sins should be atoned fully — and all the blemishes I caused in the holy Names should be rectified. And if I merit — I trust in His great mercy — that each time they perform all the aforementioned upon me — I shall actually feel the pain that a person executed by those deaths would have felt. And this itself will be a great comfort and joy of heart and soul for me. And they shall not mock me in this — since we find in the testament of the holy Rav Rabbi Naftali HaKohen z"tl that he commanded to perform upon him all the aforementioned. And what shall we say and what shall we speak — full of sin and iniquity and transgression as I am — only that I have added somewhat to his holy words in this matter, as the careful reader will see

there and here.

And I heard in the name of the holy Rav — the author of the book Yesod veShowresh HaAvodah — that he too commanded to perform upon him after his passing something resembling actual stoning — that they should drop him from a somewhat high place. And he promised them that when they fulfilled his words — he would stand by them as a help after his passing in their times of distress. And so it was — and it was fulfilled — and there was in this a very awesome story. Therefore it is fitting and proper for a person of my caliber certainly to command this. And would that they fulfill my words — certainly it will also be to their merit. Especially since it is a mitzvah to fulfill the words of the deceased — what he commanded during his lifetime. And perhaps there will be from this some good and salvation for my soul. And afterwards they shall raise me slightly in the air according to the height of my stature — head above and feet to the ground — as though they had fulfilled regarding me the mitzvah of hanging — for all who are stoned are also hung. And afterwards they shall lay me upon the ground in the manner of all the earth. And so it is elaborated in the testament of R. Naftali HaKohen z"tl. And each time they perform as above — they shall give charity for the rectification of my soul. And they shall pray the brief prayer of El malei rachamim etc. And they shall say it with sincere intention of the heart — as befits one who truly feels the immensity of the compassion upon the poor departed soul — who can no longer engage himself in the rectification of his soul — and awaits only that others should engage in his rectification — and arouse the mercy of Hashem, may He be blessed, upon him — and that He should put compassion in the hearts of the true living and departed Tzadikim — that they should endeavor in the rectification of his soul in completeness. And also at the time they pour earth into the grave — they shall intend to stone the coffin — in order to atone for the sin of stoning. And they shall say the verse "vehu rachum" ["and He is merciful"] many times. And at the end —

three times the verse: "And your iniquity shall depart and your sin be atoned."

At the time of the laying upon the earth — several learned and proper men shall surround me. And if possible they shall immerse beforehand. And they shall study the chapters of Mishnah that begin with the letters of my name — and recite the Psalms that begin with the letters of neshamah and the letters of my name. (And at the end of this compilation there will be listed, G-d willing, all the Psalm chapters according to the letters of the aleph-beis etc.) (Said the transcriber: I hereby transcribe what my honored father-in-law — the G-d-fearing and wholesome R. Michel, may his light shine, of Tulchin — wrote to me regarding how Psalm chapters benefit the souls of the deceased — as hinted in Psalms in the verse "Is it for the dead that You do wonders?" — tehilim [Psalms] contains the letters of halameitim [for the dead]. And the mem in this word is written with its full spelling [מ"ם]. And also tehilim in gematria is 485 — which are the initials of halamaytim ta'aseh feleh ["Is it for the dead that You do wonders?"]. And what is written with the interrogative heh — it is already known to the grammarians that there are rhetorical questions that are affirmative — and the words of the mouth of the wise have grace.) And they shall beseech mercy for me — that I not forget, G-d forbid, my name when they ask it of me in the World of Truth. And may my name be fluent upon my tongue — so I shall not be ashamed and humiliated — and may I say it immediately. And they shall also intend to rectify my name and soul. And if it is possible to prolong somewhat — I request them to recite the Psalm chapters that begin with the letters of the holy Names: Ehyeh, Havayah, Adonai. And if possible to interweave the letters — that is: a Psalm beginning with the letter Aleph corresponding to the Aleph of the name Ehyeh — and then a Psalm beginning with Yod corresponding to the Yod of the name Havayah — and then a Psalm beginning with Aleph corresponding to the Aleph of the name Adonai — and then a Psalm beginning with Nun corresponding to the Nun of neshamah — and then a Psalm beginning with Nun corresponding to the first letter of my name. And they shall intend in their hearts and beseech mercy for me — that all the blemishes I caused by my sins in these holy letters of these holy Names be rectified — and likewise in the other holy Names — and likewise what I blemished in the first letter of the letters of neshamah and in the first letter of my name. And if it is impossible to prolong so much — let them say at least according to the above sequence from the letters of the aleph-beis in Psalm 119 "Ashrei temimei darech" etc. And afterwards the verses in that Psalm corresponding to the letters shin dalet yod — kuf resh ayin shin tet nun [the letters: "Shaddai kera Satan" — "Almighty — tear away the Accuser"]. And they shall intend to sweeten all the judgments upon me — and to annul all the accusers and adversaries from upon my body and soul and spirit and neshamah. And may my body rest upon its resting place in peace — and my soul and spirit and neshamah ascend in peace to the place of their holiness. And may they be bound in the bond of life etc. And to behold the pleasantness of Hashem and to visit in His sanctuary. And afterwards they shall recite

the prayer El malei rachamim etc.

At the time of the washing of the purification waters — they shall recite the Psalm "Give unto Hashem O sons of the mighty" — which are the seven voices that David spoke over the water — and intend in the prayer to lighten from upon me the judgments of the seven epochs that pass over a person. And they shall pour upon my body nine kabin at once — and so they shall do four times — intending to rectify the blemishes I caused in the four letters of the holy Names Ehyeh, Havayah, Adonai — and in the four letters of neshamah — and in the four letters of my name. And at the time of washing — and likewise at the time of dressing — and at the time of the lowering into the grave — they shall recite the verses at the end of Ma'avar Yabok. And if it is possible that those who attend to me be those who have immersed that day — certainly all the better. But at minimum let all confess. And let them meditate in their hearts on true repentance. And in the manner that our Sages z"l said: let the innocent

come and atone for the guilty.

Since the custom here is to make a complete coffin — I request that they make it from thin boards. And they shall make in them many and somewhat large holes — so that the earth of the ground enters into them spaciously — in order that the flesh decompose quickly. And if I knew there were no issue with changing the custom in this — I would command that no bottom board be made at all — only the sides and the covering board. And these too shall be perforated many times as above. And at minimum — in the bottom board they shall make seven holes: three of them each a handbreadth by a handbreadth square. And four of them each two finger-widths by two finger-widths — as elaborated in the testament Kneses Yechezkiel. And they shall be careful that they should not be in the pattern of the cross, G-d forbid — as was printed

there in error.

At the time of the procession and the lowering into the grave — they shall give charity according to their ability and beseech mercy. And I also request of my household to pay for the burial place — and likewise to those who attend to this — in a manner that everything should be with love and good will and with honor — and not with quarreling and dispute, G-d forbid. And all the words regarding this should be with gentle speech and supplication — in a manner that all should willingly accept from them what they give —

according to their ability and what their hand can give.

In the upper story of my house there are currently two small bags with earth of the Land of Israel. And there is in them simple ground earth and crushed earth — and white earth hard as stone. Therefore they shall crush this white earth as well — and scatter generously from this earth of the Land of Israel upon my body — upon all my limbs — and especially upon the holy covenant [bris kodesh]. And they shall say three times the verse: "For the blood of His servants He shall avenge — and He shall atone His land [for] His people" [Deuteronomy 32:43]. And all of this shall be

at the time of the lowering into the grave.

And from the great love of holy soil for all Israel — they shall leave some of the white earth that is not crushed — with the members of my household — to fulfill: "For Your servants have held dear her stones" etc. And to be for them an eternal remembrance — that I merited in this world — while alive — to be in the holy Land — and to kiss her soil — holy ground. And through all of this — the longing shall be aroused in them too — to merit this. And perhaps I shall merit — both I and they — or at least they alone — to dwell in the Land of Israel and establish their residence there. Certainly praiseworthy are they and praiseworthy is their lot. Would that I might merit to this during my lifetime —

both I and all the members of my household who shall live.

At the time of the lowering into the grave — seven proper men from those who truly love me shall stand — and if ten — all the better. And they shall recite seven times Viyehi noam [Psalm 90:17] through to the end. And they shall beseech mercy for me — to save us from harsh punishments and from all manner of errors and crookedness of heart and confusions of mind that can arise even then, G-d forbid — as is known. And throughout all the thirty days — at minimum ten proper men shall study each day for the merit of my soul — and afterwards they shall all give charity as they give. And all shall beseech mercy for me as above. And if it is necessary to pay them for this — let them give from my household with love and honor. And Hashem, may He be blessed, shall fill their hearts with abundance. And on every Rosh Chodesh in the first year — they shall light candles for me in the houses of study. And on every eve of Rosh Chodesh — to study Mishnah and give charity as much as possible — and to beseech mercy for me — even after the first year. And every day of the first year — or at least every week at minimum — and especially on holy Shabbos — they shall turn their minds to remember my name for good — and to return and say some good and proper word of truth and faith that they heard from my mouth. Even if I did not say it from my own mind — only in the name of my fathers and teachers — or from

scribes and books.

And if it is possible to fulfill this also after the first year — all the better. And on every Yomim Noraim [High Holy Days] — give charity for my soul and beseech mercy for me. And likewise at every time of the recitation of Yizkor etc. — say it with great arousal from the depth of the heart. For I am greatly in need of great and wondrous mercy. And likewise on every Erev Shabbos Kodesh at the time of the recitation of the Psalm Mizmor Shir leYom haShabbos — for then the great Tzadikim — those who have ascended — even after their passing — engage together with Moses our teacher peace be upon him — to elevate souls that have fallen to the depths of Sheol as is known. Therefore I request greatly — that you meditate then on complete repentance — and beseech mercy that your own soul, spirit, and neshamah should ascend from the depths of your fall — and that you merit to complete repentance — and to multiply good deeds all the days of your lives. And bind yourselves then — in your hearts and thoughts — in a strong bond to Hashem, may He be blessed — and to the soul of Moses our teacher peace be upon him — and to the souls of the other Tzadikim with him who engage then in the rectification of Jewish souls. And then beseech mercy — with your mouths or at least in your thoughts — also for my soul, spirit, and neshamah — and likewise for all the holy sparks belonging to them — that they ascend from the depths of their fall and be rectified in a complete rectification truly. And all that you request for me — you have permission to say also in the Ashkenazic language that we speak — provided it is with sincere intention of the heart as befits their level. And every time you beseech mercy for me — invoke the merit of the true Tzadikim of our generation — and the Tzadikim who dwell in the dust. And included among them — in the merit of our holy and awesome master Rabbi Yisrael Baal Shem Tov and his holy disciples z"l. And in the merit of our holy and awesome master Rabbi Nachman of Breslov and his holy disciples z"l. And beseech much mercy for me — that I too should merit to attach myself well to the light of the merit of their holiness. And may Hashem, may He be blessed, merit us to length of days and years in Torah and the service of Hashem — in good and pleasantness. And may His words not depart from our mouths nor from the mouths of our descendants and all our offspring forever. And may we merit to attach ourselves to them in truth all the days of our lives forever

in this world — and to be with them also in the World to Come. Amen — so may it be His will.

I request very much that they not praise me with any title or description: not Tzadik — not Chassid — not a Torah scholar — not one of good character — and similar praises of this kind — of which I possess not even the smallest fraction — for all is error. Especially "for man sees to the eyes — and Hashem sees to the heart." It thus follows: one who adds — subtracts. And on the contrary — it would be considered shame and disgrace. For woe to the one of whom the world holds an erroneous opinion — especially after the passing — when all my hope is to be saved as much as possible then — at the very least — from all the vanities and falsehoods and errors of this world — and to cleave in truth to the point of truth of holiness — and to merit some flash of the pleasantness of the holiness of the light of the Face of the living King. And of what use to me then are all the false and erroneous praises? And also on the gravestone — they shall engrave no praise — only: "The Rav etc. — Moreh Tzedek [teacher of halachic rulings] for his congregation for some years in the holy community of Tsherin — who compiled and gathered the book Lashon Chassidim and the book Derech Chassidim and other books. Son of the Rav etc. who was Moreh Tzedek for some years in the holy community of Breslov.""

And also the particular of the day and month and year shall be written.

Although the custom here is not to carry on a bier but to transport in a wagon — I request to be carried on a bier. And if possible that the bearers all be those who have immersed that day — all the better. And if it is necessary to pay them wages — and also to heat the mikveh for them — certainly it is worthwhile and proper. And may Hashem, may He be blessed, fill for you — for if not now, when shall they perform for me such a true act of lovingkindness? "And let the living take it to heart" — as our Sages z"l expounded. And the bearers of the bier shall recite the Song of Protection — that is Viyehi noam and Yoshev beseter [Psalms 90–91]. And at minimum they shall set down the bier seven times — and

each time they shall recite the Song of Protection as mentioned.

And I request of my wife and all the members of my household who shall live — that they not accompany me after my bier. And also after they lower me into the grave — when they come to say Kaddish — they shall stand at a distance of four cubits. And it is my wish that no one shall come to my grave — even some years after my passing — for I know my pains — unless from my sons and those of my offspring who wish to. And even this — only after twelve months — and in a manner that they be pure — those who have immersed that day. And in this too I am not so pleased. And what I request — that they be specifically pure — is not out of haughtiness and pride in the purity of the holiness of my grave, G-d forbid. Rather on the contrary — from the greatness of my broken heart and the lowliness of my levels in this world — I am especially concerned that they be specifically pure. And female descendants of mine who wish to pray at my grave — shall not come except

at the time of their purity — and even then I request that they stand at a distance of four cubits.

Between the passing and the burial — the members of my household shall distribute charity three times — as the number of my name — from whatever denomination they wish according to their ability — and they shall intend in their hearts and beseech mercy for me — to redeem my soul through this from all trouble — in the aspect of "a living soul is His name" as is known. And they shall also announce several times aloud — both while I am still in my house — and at my departure from the house at the time of the funeral — and before the lowering into the grave — that I request forgiveness from whoever I caused distress — or whose honor I blemished — or anything I did against them not properly — even accidentally or under duress. Upon all of them I make a great request. And it should seem to them as though I were prostrating myself before them in great and genuine submission — and requesting of them that they have mercy upon me and grant me complete forgiveness with a full heart — whoever I wronged — be he who he may be — whether individual or multitude — male or female — young or old. From all of them I request complete forgiveness with lovingkindness and mercy. And even if I blemished against them or caused them distress in body, G-d forbid — or in certain monetary matters that I caused them — I request of them that they forgive me. Especially since these are things not known to me — yet nonetheless one must be concerned. And what gain is it that they harbor hatred and grievance in their hearts against me — for a matter that cannot be restored — and only on the side of doubt. And it is closer to being that all is for naught and for nothing. It is better and more proper — even for themselves and for the good of their souls — that they transcend their nature and have mercy upon me and forgive me all with their full heart. And so I grant complete forgiveness to all — and to whoever caused me distress from my days until today. And no person shall be punished on account of me, G-d forbid.

And not only from human beings — for what I blemished against them physically — do I request forgiveness. Rather even for what I caused them some distress spiritually — through my many sins which tipped the scales [of the world], G-d forbid etc. — as our Sages z"l expounded. And likewise I request forgiveness from all creatures of the world: inanimate, vegetable, animal, and speaking [i.e. human]. For what I wronged against them and caused them distress — whether physically in actual fact — or spiritually — as all the aforementioned. And likewise from all the souls of the living and the dead. And from all the upper spiritual created beings. From the lowest of the low levels — as it were — until the highest of the high levels — as it were. From all of them I make a great request — that they have mercy upon me and grant me complete forgiveness with lovingkindness and mercy — for all that I sinned and wronged against them — and caused them, G-d forbid, some aspect of distress and blemish — as it were. And from all of them I request — on the contrary — not only that they not prosecute me and not mention my sins and the blemishes I caused — but on the contrary — that they advocate good for me and tip the scales in my favor. And beseech mercy before Hashem, may He be blessed, that He forgive me for all — and shelter us beneath His wings. And may He raise me from level to level in supernal holiness — that I merit to come to the ultimate completeness — for which my soul, spirit, and neshamah were emanated from the beginning of the emanation of the supernal thought, blessed be His name. And I also request of all of them — to arouse mercy with the true Tzadikim whose souls are in the treasuries on high. And included among them — with the soul of our master z"l the Rav Rabbi Nachman of Breslov z"tl — that they engage in the good of my body and my soul and spirit and neshamah. In a manner that I merit to be saved from all manner of punishments, G-d have mercy. And included among them — from the punishment of transmigration [gilgul] — which is a great responsibility — especially for a person such as I. And that I merit to come immediately to the ultimate completeness of my rest in supernal holiness. For great is His mercy, may He be blessed — as mentioned many times. And the essential thing is that those who engage in this should beseech mercy for me with all their hearts. And Hashem, may He be blessed, shall hearken to their prayer — for He, may He be blessed, hearkens to the prayer of

every mouth etc.

Throughout all the days of the seven [days of mourning] — after the prayer that they pray in my house — they shall study some Mishnah and some of the holy Zohar — and also recite some Psalm chapters with a number [corresponding to my name] — and beseech mercy for me. And the entire year I request of my sons and the members of my household who shall live — to study Mishnah and the holy Zohar and the Tikkunim. And also to recite Psalms each day — intending also for the rectification of my soul, spirit, and neshamah. And if they beseech mercy for me in this with a full mouth — certainly all the better. And if they merit to study and complete also the other holy books in this year — all the better. And at minimum — all the books of our master z"l. And if it is possible — also to endeavor by others who shall study for me — even for pay — all the better. And it is self-evident — upon my sons and those of my offspring — certainly it is their duty to engage in the first year with great diligence — also in their fixed study — that is in Talmud and the legal codifiers. And I request of them very much — not to remove their minds from me. And not to forget me — in all that is possible — in the first year at minimum. Rather every time they should remember me — from the great compassion upon me — and beseech mercy for me before Hashem, may He be blessed — that He stand by me in my help — and beneath the shelter of His wings hide me from all evil — and merit me to all good — and may He elevate my soul, spirit, and neshamah upward in supernal holiness — at every single moment to ever higher above. And may there be fulfilled in me the verse: "They shall go from strength to strength" etc. And it is already elaborated above that you have permission to pray for me also in brief prayer — and in the Ashkenazic language that we speak — for the Holy One Blessed be He hearkens to the prayer of every mouth. But nonetheless — I warn them not to weep and grieve for me excessively. Sadness is a degraded trait — and one must distance oneself from it greatly. And would that I too merit — myself — to constant joy of holiness all the days of my life — and likewise after my passing. And may there be fulfilled in me the verse: "The devout shall rejoice in honor — they shall sing joyfully upon their beds" [Psalms 149:5]. And it is said: "You will make known to me the path of life — fullness of joy in Your presence — pleasantness

at Your right hand forever" [Psalms 16:11].

And now I hereby transcribe what the Rav of Tsherin z"l wrote.

— The Family Lineage —

In the testament of R. Shpetil z"l he warned that each person should record his lineage — so that it shall be a preservation for his seed and the seed of his seed etc. Therefore I said to record

from the matter of our family:

My father z"l was the Rav Rabbi Tzvi Aryeh — judge in Breslov. And after him — his position was filled by my brother — he being the Rav Rabbi Chayyim z"l. And my paternal grandfather z"l was the Rav Rabbi Aharon z"l — who was appointed as Chief Justice in Breslov by the desire and directive of our master z"l — the Light of Lights etc. — he being our master the Rav Rabbi Nachman, may the memory of the holy and righteous one be for blessing, of Breslov — author of the holy book Likutay Moharan and many other holy books as is well-known. And our master z"tl had great endeavor in this matter of the appointment to the rabbinate of my paternal grandfather z"l in Breslov. And there are in this matter many wondrous stories — and this is not their place. The father of my lord the grandfather Rabbi Aharon z"l was the Rav Rabbi Moshe — who was Chief Justice in Karsin — and was taken and buried there in the year 5587 [1827] — old and sated with days. And he merited to receive the face of the Baal Shem Tov z"l twice during his youth. And he was a very righteous and proper man. And likewise his wife z"l was a proper and modest woman — as heard somewhat from the praises spoken by our master z"l. And I heard from my lord father z"l that Rabbi Moshe mentioned above and his brother Rabbi Avili z"l were left orphans as young children — and were distanced from their native land and from the source of their family — and grew up in the house of the holy righteous Rav Rabbi Avili of Sadeh Lavan — who were relatives and family. And there too in Sadeh Lavan there was a gaon and great Tzadik called "R. Aharon the Simple" — due to the fact that he did not agree with the great sharp dialectical innovations that had spread greatly in his day. Rather he loved to study with measured deliberation — with wholesomeness and simplicity. And when the Rav the Gaon Rabbi Zalman came to Sadeh Lavan and offered some sharp dialectical innovation — afterwards he would investigate and inquire how this holy R. Aharon had learned this matter. And when it became known to him how this holy one had studied the matter in his simple learning — all the questions and difficulties that the Gaon Rabbi Zalman had in it were automatically resolved — and the entire dialectical innovation was annulled. And he would perform great wonders and salvations with his simple learning. And apparently — the name of my paternal grandfather z"l Rabbi Aharon was named after this Rabbi Aharon mentioned above — for he was also our relative and from our family. And the matter of our family's lineage was not known in detail to my paternal grandfather z"l — since his father the Rav Rabbi Moshe had been distanced from his native land from youth and from the source of his family. But in general it became known to him that they are from the lineage of the Rav the Gaon and wondrous Tzadik — the Chief Justice of the holy community of Buchach — who apparently was the Rav and head of the rabbinical court in the fifth century [of the fifth millennium / ~1740s]. And once he disputed with some great one regarding some fruit — how to bless upon it. And he said the sign shall come from Heaven

to confirm his holy opinion — and there shall grow upon his grave a fruit of that kind. And so it was.

And I also became aware that among their forefathers was a holy and awesome Tzadik and gaon — called by the name Rabbi Achiazar. And they related of him a wondrous matter of actual resurrection of the dead. And there was also among their forefathers "the great one" — Rabbi Avraham Yehoshua Heshil — whose name is renowned in the world. And apparently the holy Rav of Apt and of Mezhirich was named after him z"l — and he too was our relative. My grandmother — the wife of the Rav Rabbi Aharon mentioned above — was a very proper and modest woman as is renowned. And her name was Sarah daughter of the Rav R. Nissan. And he was a great and distinguished wealthy man — and had made matches with the great ones of the generation — namely with the holy Rav Rabbi Chayyim of Krasne z"l and the holy Rav of Khmelnik z"l and others of that kind. And I heard from her that the source of her family was from Ostra and Alik — from a holy lineage of great wealthy and distinguished people. And the Maggid of Mezhirich z"l was also from her family — and likewise the holy Rav Rabbi Lieber of Berdichev — and several other great ones. And the holy Rav Rabbi Gedalyah of Linitz spoke very highly of her family's praises — and said he knew and recognized among them more than twenty great rabbis — and other similar things. My mother z"l — Marat Chayyah Leah z"l — is the daughter of R. Chayyim of Breslov — who was a very proper man and close to our master z"l Rabbi Nachman of Breslov z"l. And there are many stories in this — and this is not their place. And he would fast twice from Shabbos to Shabbos each year — namely the portion of Ki Setzei and the portion of Ki Tavo — by the directive of our master z"l — for many years — with very intense self-sacrifice. And regarding the last [fast] and his passing — there is a wondrous story — and how our master appeared to him in a dream etc. My mother's mother — Chanah daughter of R. Dov z"l — was also a modest and proper woman from a family of rabbis and great ones. And the source of her family — as I heard from her — from her mother's side: Marat Rivkah is from Ostra — from a family of wealthy and great people from ancient times somewhat. My first wife — Marat Tsharna daughter of R. Yitzchak z"l — from her father's side: R. Yitzchak son of R. Avraham of Vinitze — called R. Avreyml Sanis — a proper and distinguished and learned man. And from her mother's side — the source of her family is from the lineage of the author of the book Tevu'os Shor z"l. My second wife — Marat Feiga, may she live — from her father's side: Rabbi Yoel of Ladizhin of Krimenishchak — from a family of wealthy and distinguished people in former times — some called by the name Breger after their commerce by the Breg [river]. And the source of her family from Ladizhin — from a family of scholars and proper people. And from them was also the Rav Rabbi David — judge in Ladizhin — who was close to our master z"l. And from her mother's side — the source of her family was not known to me — for it was from the lands of Lithuania and White Russia. R. Avili — the brother of my grandfather Rabbi Moshe mentioned above — grew up in Sadeh Lavan and was called by the name R. Avili "dem Khazens" — and I did not know the reason — and perhaps he was the son-in-law of the Ra'avad [Chief Justice] there. And he was a very distinguished man. And the names of his sons: one was called R. Michel Zaslovatzer. And the second — a wealthy man in Zhitomir — and his name was not known to me. And he also had daughters: one named Miriam and one named Helka. And the majority of the family from his descendants —

in Sadeh Lavan.

And do not think that I recorded some of our family's lineage to pride myself and be haughty in this, G-d forbid — for who am I and what is my life — for shame covers my face when I remember how far my deeds are from the deeds of my holy forefathers mentioned above. And if our Rabbis z"l prayed regarding this — that we not be shamed before our forefathers — what shall we say and what shall we speak. But this itself is also somewhat among the aims of my intention in recording this — in order that we remember this at all times: that from a holy source we were hewn — and it does not befit us to abandon the holiness of the ways of our forefathers — and to go in the ways of the wayward, G-d forbid. For what has the straw to do with the grain? And always let a person say: when shall my deeds reach the deeds of my forefathers etc. — and as our Rabbis z"l said: the merit of their forefathers assists them etc. And our Sages z"l said: "It shall not depart from your mouth etc." — the Torah returns to its lodging place. And upon us the obligation is greater — to strengthen our hearts in Hashem, may He be blessed — and to be trusting in Hashem — and to pray and multiply supplications before Hashem, may He be blessed — to bring us close to His blessed service. "That Your beloved ones may be saved —

save with Your right hand and answer me" [Psalms 60:7]. Amen — so may it be His will.