כֶּרֶךְ שְׁלִישִׁי

Some stories and necessary disclosures which I drew from the analytical combinations of the words of Moharan and Moharan"as z"l in writing and orally [and the discussions within them] — which are grounded in the words of the Arizal z"l and the holy Zohar. And at the beginning I have also added the elaborations. And I have also brought in this volume some stories of the men of Moharan"as z"l — among whom I grew all my days.

And now we shall return once more to the conversations and stories mentioned above — regarding the attainment of Moshe after his passing. And it is automatically understood that also the face of Moshe in his lifetime — which in the first redemption was considered like the face of the sun — is not considered at all compared to the face of the sun sevenfold etc. — that this disciple now merited in his preparation of himself for the final redemption — which is the face of the future sun. As Isaiah prophesied regarding this in the verse "And the light of the moon shall be as the light of the sun" etc. And this is what [Moharan"as] said: that in the future he will study Torah with all the Seven Shepherds [among them Moshe himself]. It is automatically understood from this also regarding the greatness of Moharan"as z"l — that even though compared to our master z"l he is considered only as before the moon [as is elaborated from the Torah in section 6 of Likutay I — which our master z"l said at his drawing close — and from the Torah in section 7 of Likutay Tinyono — which he said at his ordination before his passing]. But there is no comparison whatsoever between the light of the face of the moon that this disciple merited in the first redemption — in receiving from the face of the sun in this world [which is only in the attribute of netzach as is known] — to the light of the face of the moon that he merited now — in receiving from the face of the future sun. And there is room to explain: that according to the immensity of the incomparable light of the face of this sun — the very light of the face of the moon receiving from it is considered like the light of the face of the sun in this world — which is the level of the face of Moshe himself. And this also explains what came from the mouth of Moharan"as z"l before his passing in this language: Az Ezra HaSofer geyt avek. [That Ezra the Scribe is going away.] For our Sages z"l already said [in tractate Horayos]: "Ezra was worthy that the Torah be given through him had Moshe not preceded him." [And see below.] And also from this I was aroused to recognize and contemplate the greatness of my father the Rav Rabbi Nachman z"l of Tulchin — for he is the one of whom Moharan"as z"l said [in the presence of Rabbi Aharon son of R. Avraham Chayyim of Uman] in this language: Ikh greyt tsu alding mit der pen, dernokh vet Nachman Toltshinер oykh kenen firn es — redl. [I prepare everything with the pen — afterwards Rabbi Nachman of Tulchin will also be able to lead the wheel [i.e., the community of our fellowship].] For although — since he was an orphan without father and mother — he did not rise so much in the level of Torah study. But he also read and studied greatly — because the essential thing is the attending and constant diligence at the doors of the Rav. And not one of all the men of Moharan"as z"l was as diligently at his doors as he — for approximately fourteen years. For even Rabbi Moshe and his brother Rabbi Zaynvel — all the days they were in Breslov — came to Moharan"as z"l only on Shabbos at the end of the night meal and by day on Shabbos and at the third meal and at the departure of Shabbos. And afterwards they distanced themselves to settle in Tsherin — and merited to stand before him only in the brief time he spent in Tsherin — a week or two in the winter — and afterwards in summer a week or two — and at the days of Rosh HaShanah in Uman. And twice or more Rabbi Moshe mentioned above z"l also traveled with him together. But this does not compare at all to the attachment and attendance and the abundance of standing before him that my father z"l merited. And Hashem, may He be blessed, arranged His wonders to settle him in Tulchin — which is not far from Breslov — about the distance of the city Nemirov from Breslov. As is understood from the words of our master z"l — that there was in this a wondrous intention in what he settled in Breslov close to Moharan"as z"l who was in Nemirov — and not in the same city as Moharan"as. For Moharan"as z"l once wanted during the lifetime of our master z"l to settle also in Breslov — and our master z"l did not agree to this [due to the immense necessity of the obstacles through which all the formation of the vessels to receive comes about]. But since in any case obstacles come only in measure and weight from Hashem, may He be blessed — since our master z"l had gone to settle in Breslov — and there are not even two parsas [Russian] between Breslov and Nemirov as is known. And so Hashem, may He be blessed, arranged afterwards in the distance between my father and Moharan"as z"l — one in Breslov and one in Tulchin — so that there are also not even two parsas between them — as mentioned.

And also if we come to the depth of the words of our master z"l in Likutay Tinyono section 7 ["For He who has mercy on them" etc.] — and behold and see the great wonders of the son Eliezer and the disciple Yehoshua — as brought there — and understand and contemplate likewise their differences from each other. For Eliezer [bears the name of] help [ezer] — and Yehoshua [bears the name of] salvation [yeshuah]. And the distinction and difference in the interpretations is: that the word ezer applies only if the person himself endeavors and works as he should — only even so — he necessarily requires Hashem, may He be blessed, to make help for him [in a manner that he arrives at the intended purpose in every deed — as in the matter of the verse "I shall make a helper for him" — said regarding the wife — and the essential deed is through the husband — as the language of the Sages in the kesubah: "I shall work and honor" etc.]. But not so the meaning of the word yeshuah [salvation] — which is said of one who has nothing of his own — to the extent that he absolutely requires salvation from Hashem, may He be blessed. And if we continue to look and contemplate in them — we will understand and see that this is precisely the distinction and difference — as it were — between two Names of Hashem, may He be blessed — found in these names Eliezer and Yehoshua. As is elaborated from the words of our master z"l in section 7 of Likutay Tinyono ["For He who has mercy on them" etc.] — for it is elaborated there from the words of our master z"l that from the makifim [surrounding lights] — see there — there are 370 lights [twice 185 — see there] — and he interprets there the word ma'aseh as mem heh shin ayin — and that from there comes all receiving of the malchus [kingship attribute] — [and see carefully in the elaborations that I explained in them]. Which it is known according to the Arizal z"l to be the final heh of the Name Havayah, may He be blessed. And it follows automatically from this — in the name Yehoshua — all four letters of the Name Havayah, may He be blessed [for according to this it is automatically understood that this final heh which is malchus — from which these 370 shine — is itself also called on account of this always also by the name of the 370]. And it is already known that this Name is in the attribute of Mercy — incomparably greater than Lovingkindness [chesed] alone — which is the Name El found in Eliezer as mentioned. For according to the above one can automatically explain: that since the son Eliezer only needs help [not complete salvation] — the simple Lovingkindness of the Name El found in his name is sufficient and more than enough for him. But not so the disciple who absolutely requires complete salvation — he requires the complete attribute of Mercy in the Name Havayah itself — may He be blessed — as is known.

And were I not afraid to elaborate further in the depth of the matter — I would say: that this is what is meant by Yehoshua passing away on the 26th of Nissan — which is the gematria of the Name Havayah, may He be blessed — as is known. And as I elaborated above regarding the greatness of Moharan"as z"l — who in relation to our master z"l is also called by the name the disciple Yehoshua — delist leih migarmeh klum [he has nothing of his own]. But in relation to the collective souls of Israel — he also rose and was exalted to the levels of the face of Moshe our teacher, peace be upon him — which is the face of Ezra as mentioned — from the words of our Sages z"l [and see below]. And it follows automatically — also regarding the head of his disciples and servants and attendants — who is my father the Rav Rabbi Nachman z"l of Tulchin — that in relation to us and the collective souls — he too is called by the name Yehoshua. And this is what his passing too was directed on this day the 26th of Nissan. [This hint I heard in the name of one of the men of our fellowship.] And see below where I shall add further words regarding my father z"l.

And if I had merited during his holy lifetime to recognize and know so much of his importance and greatness — as I took it to heart about three years ago — I know clearly that the strange troubles and poverty and distress from which I have not been freed until today would not have passed over me. For I took it to heart regarding the verses about Yehoshua bin Nun — and from ourselves we will understand: that even apart from the praise said of him "he did not depart" etc. — he served Hashem and fled from sin. And yet — even if his service had increased doubly — and he had not attached himself so greatly to Moshe our teacher, peace be upon him — it appears from the words of our Sages z"l that he would not have merited afterwards to fill his place and receive from him the laying of his hands in such an exalted degree. And also our own eyes see: that in many places the Torah called him by the name attendant of Moshe our teacher, peace be upon him. For in the portion of Ki Sisa and at the end of Mishpatim — he is mentioned with the language of the verse "and his attendant" etc. And in the portion of Behaalosecha in the verse "And he answered etc. — attendant of Moshe." And also at the beginning of the book of Yehoshua — the verse opens with "And it was after the death etc. — attendant of Moshe." And according to the exaltedness of Moharan"as mentioned — who merited through the power of our master — to stand before Moshe himself — surely it is something that I mentioned above: that among all the men of Moharan"as z"l — there was not found an attendant and servant and one attached to Moharan"as like him. And he received from him all the oral teachings mouth to mouth — which are necessary for the written teachings. And from the great feeling of the words of Moharan"as — he abandoned himself from his youth — not wanting to think at all of crafts and physical labor — and walked to him on foot twice a month in order to hear from his holy mouth the words of the living G-d — which he received from our master z"l — and which he renewed through them in his ordination from the hands of our master z"l [as is brought and understood from this elsewhere] — which are the books of Likutay Halachos — which have already merited the multitudes immeasurably as is known and famous among all our fellowship. And certainly he who sees them in the book does not compare to he who hears them from his holy mouth [as is brought from the words of our master z"l as well]. And from the great feeling that my father z"l merited to feel in them — he accepted upon himself outstanding and immense poverty for several years — and toiled and labored to copy all six volumes in a manner that they would be suitable for printing [for from Moharan"as z"l's writing — from the great speed of his writing — many of the letters were stuck together to the extent that it was difficult to print from them]. And he did not receive for this any reward or payment from Moharan"as z"l — even one peruta. And the saying of our master z"l to our fellowship regarding Moharan"as z"l — that they must be grateful to him — for were it not for him they would not have even one page — this saying afterwards was applied also to my father z"l in his diligence and labors to bring to light the books of Moharan"as z"l. And I heard from him: that when he finished writing the books of Likutay Halachos — Moharan"as z"l once asked him: Host du gefinlt in mayne seforim hisnoztzus Elokus? [Have you felt in my books the flashing of Divinity?] And he answered him: Yes. [And it was apparent from his words that many times from the great feeling and the flashing of Divinity that shone upon him — because of this he was compelled to put down the quill from his hand and stop the writing entirely.] And afterwards he girded his loins to print at least the first volume [Orach Chayyim Part I]. But upon this Moharan"as z"l was aroused to give him a small amount for the travel expenses to the city of Jassy in the provinces of Walachia [Romania]. And his wife — when she heard in Tulchin that he had traveled to Walachia — traveled to Breslov to inform Moharan"as z"l: that if he would not at minimum provide her with bread under duress and water under pressure — she and her children would die of hunger, G-d forbid. And Moharan"as was compelled to write to his son R. Yitzchak z"l of Tulchin to give her each week some amount in a manner that she would subsist at minimum within strict limits. And my father z"l himself throughout the entire journey greatly minimized and reduced expenses — and also at the beginning of the journey walked on foot several times. For even the printing expenses themselves were difficult and heavy for Moharan"as z"l — according to the extreme depth of his poverty and his concealment from the people of the world.

And while I engage in writing and making known to generations the importance and greatness of my father z"l — I hereby make known what he merited once on the holy Shabbos night of the portion Beshalach [called Shabbos Shirah — the Shabbos of Song] — when he was then together with Moharan"as z"l on his journey to Lipovets — to go with him there to a celebration for a newborn son in the house of a man who had an acquaintance with Moharan"as z"l. But there was found then in this house a cantor who was from the side of the opponents [misnagdim]. And Moharan"as z"l requested of this cantor to sing in honor of the aforementioned Shabbos joy — but this cantor was from the opponents' side — and in order to vex Moharan"as z"l — he refused in any manner to sing. And Moharan"as answered and said to my father z"l: Zing di! [You sing!] And my father z"l began to sing and chant the song with a wondrous melody — pleasant to every listening ear. And Moharan"as z"l said to him afterwards: "I did not know at all — you can sing!" And the cantor mentioned above was afterwards ashamed before all those standing there. And the Rav z"l of Tsherin once said: that he heard from men who knew my father in his youth — that in truth he had not at all in the beginning of his days such a wondrous singing voice as this. And from then onward he began to sing before Moharan"as z"l at the holy Shabbos meal and the like. And before the prayer-stand Moharan"as z"l was afraid to place him — because he knew that from the great burning of his heart and his feeling of the words of the prayer — and with the addition of the awe of the congregation — he could raise his voice to the extent that he might be harmed, G-d forbid, in the lungs [as sometimes happened among cantors]. And yet — after the passing of Moharan"as z"l — the men of our fellowship were aroused to place him before the prayer-stand on Rosh HaShanah and Yom Kippur. And the arousal of the congregation from his prayer is difficult and heavy to put into words in writing. And the wealthy man Rabbi Abba z"l of Tsherin once rebuked his son-in-law Avraham Yeyvin — who had not traveled to Uman for Rosh HaShanah — and said to him: if we merited in Uman only to hear the prayer of Rabbi Nachman during Mussaf of Rosh HaShanah — it was also worthwhile to travel. And all the people of Uman — even the opponents — were bewildered and astonished when they heard his melody and his prayer.

And how very wondrous are the ways of Hashem, may He be blessed, and His arrangements — that He arranged that even his family name [familye — surname] was Chazan [cantor] — and also Levi [for the melody comes from the side of the Levites]. And also it was once heard from our master z"l himself — that he was hoping and awaiting three things: The first: a beautiful and strong tallis [for in their days there were found only the Ishmaelite-style prayer shawls which had no beauty at all]. The second: that a Torah scroll should be written in proper order — and not in the correction-proofreading system [tikkun hagah] done afterward [and similar to tefillin and mezuzos which are completely invalid when written not in their proper order]. The third: that the voice of the cantor should be pleasing and accepted both below and above. [And as appears in my humble opinion from the analytical combinations of his holy words — the essential intention was regarding the prayer of the cantor — and that this is because the voice of the prayer on Rosh HaShanah must be like the sound of the shofar to awaken below from sleep — and also to awaken above, as it were, from the sleep and dormita brought in the writings of the Arizal z"l — and that this is why Rosh HaShanah is called "the Day of Remembrance" [Yom HaZikaron].] For according to the above — in the ordination of my father by Moharan"as z"l — it appears and is elaborated in my humble opinion that his intention was regarding my father z"l.

And see below in the section after this [and in the section where we shall add further words regarding my father z"l]. And behold — also most all of the other men of Moharan"as z"l were exalted beyond all measure. And I hereby detail a small selection of their names and praises: His son R. Yitzchak z"l of Tulchin — to whom most all of the letters in the book Alim LiTerufah and in the book of letters of Moharan"as z"l were addressed — although Moharan"as z"l once called him and R. Efraim z"l by the name "men of the marketplace" [because he knew in them that they could elevate themselves doubly and redoubly] — but within the marketplace itself they multiplied the establishing of fixed times for Torah and prayer — and in the great faith within their commerce they multiplied the sanctification of Hashem publicly. And regarding the letters mentioned above from Moharan"as — which were sent to R. Yitzchak mentioned — Moharan"as z"l once said that he had drawn them out of him through his desires and longings. And yet — the essential endeavor to gather them and compile them and copy them was through my father z"l. And Moharan"as did not command this explicitly [only wrote and requested several times in his letters that they should be stored away]. But my father z"l did this on his own initiative — to compile them into a complete compilation as mentioned. And for this reason — it may be considered as his own compilation. And according to the above regarding the number 26 of Nissan — there is room to explain: that because of this — the first letter [from the year 5582] found there was also written directed precisely on this day the 26th of Nissan [and see below].

R. Ozer of Uman [mentioned in my book Koachvay Or — see there] was among the first close ones of Moharan"as z"l. And while he was among the opponents and those who reviled — he greatly risked his life even for the very essence of drawing close — and certainly for his journeys on foot to Moharan"as z"l. And he multiplied Torah and prayer and not looking at those who mocked and scoffed. And Moharan"as z"l testified regarding him after his passing: that he fully fulfilled the saying of our Sages z"l on the verse "If you have been foolish" etc. — "One who makes himself foolish [i.e., humbles himself] for words of Torah" etc. And at the beginning of his drawing close — his uncle [from among the Chassidim of…] wanted to kill him — and through great miracles he escaped from him.

R. Mendil of Ladizhin mentioned above — was from his birth and youth on the side of the opponents. And he was drawn close to Moharan"as z"l through Rabbi Yitzchak Chazan of Breslov — who met him in a village at his place of teaching — with children whom he had hired to teach for his livelihood. And Rabbi Yitzchak's way was to say witticisms at all times. And when he became acquainted with R. Mendil mentioned — and said some witticism — R. Mendil answered cleverly. And Rabbi Yitzchak answered him: "You are clever — but in Breslov there is found a man more clever than you." And he asked him who that was — and he answered: Rabbi Nathan. And these words entered the ears of R. Mendil — because he saw and understood in this man R. Yitzchak that he too was a clever and understanding man. And he began to yearn to travel to Breslov to Moharan"as z"l. But he was not able to travel in the middle of the time during which he was hired to teach the children mentioned — and this was in the winter — and he was compelled to wait until before Passover when he returned home to Tulchin. And during Chol HaMo'ed Passover — R. Meir Yehudah [who was then living in Tulchin] met him in the marketplace — when he wanted to travel to Moharan"as z"l for the last days of Passover. And he was aroused once more through R. Meir Yehudah mentioned — until he hired the wagon with him together. And he came before Moharan"as z"l and told before him all his heart regarding his confusions from the books of philosophy in which he had been misled and gone astray before his drawing close. And Moharan"as z"l knew what to answer him — until he was transformed into a proper man all the days of his life. [All this I heard from my father z"l.]

And from R. Nossan son of R. Leybly Reuven z"l I heard: that he once saw him [R. Mendil] in the house of study at the time of putting on the tallis — and he was very joyful — and told him that on the very day he met with R. Yitzchak [as mentioned] — precisely before meeting with him — it entered his heart [due to the intensity of his confusions as mentioned] to stop completely from wearing tallis and tefillin. But immediately upon hearing the praises of Moharan"as z"l from the mouth of R. Yitzchak mentioned — he thought in his mind to wait at least until he would first speak with Moharan"as. And so it was — that Moharan"as merited with the help of Hashem, may He be blessed, to remove from his heart all his confusions — until he was transformed into a proper and believing man as mentioned. And he was joyful and rejoicing over this all the days of his life — as one who finds great spoils. And R. Mendil mentioned, and R. Chayyim Nachum of Zvinirodka — who taught themselves somewhat the craft of typesetting letters — in order to merit the multitudes through the printing of the books Likutay Moharan and Likutay Tefilos at the house of Moharan"as z"l — without receiving any reward from Moharan"as z"l — only the men of our fellowship were aroused from themselves to donate a small amount for their sustenance as a charitable gift. And they were very exalted in their level. Also R. Aizik and several other men from Ladizhin who drew close to Moharan"as z"l — all of them were servants of Hashem in Torah and prayer — and exalted in their level as mentioned. R. Avraham Tzvi of Breslov multiplied the establishing of fixed times for Torah and prayer. [And my father z"l was accustomed to speak of him several times in detail.] And he was accustomed to fulfill according to the command of our master z"l in Likutay I section 52 — on the Mishnah: "One who awakens in the night" etc. And Moharan"as z"l said of him: that in the fulfillment of this command — he was a wondrous novelty among all his people and close ones.

And once I heard from my father z"l the story of the building of the synagogue which is in Uman [which my father heard from the mouth of Moharan"as z"l]: for in the first year after the passing of our master z"l — there were not found more than sixty men [who came to prostrate themselves at his holy grave on Erev Rosh HaShanah]. And yet this number greatly raised the confidence in the heart of Moharan"as z"l that this gathering would become established for generations [as is the custom until today]. For initially it had not entered his mind at all that even this number would be aroused to travel to our master z"l for Rosh HaShanah after his passing — as in the days of his lifetime [as will be recounted below in Part Four]. And on Erev Rosh HaShanah it was decided in the hearts of R. Yudel and R. Shmuel Aizik z"l and other great disciples of our master z"l to pray in the place where our master z"l himself had prayed on the final Rosh HaShanah before his passing [which is called by the name "the barn" as brought in Chayay Moharan]. But Moharan"as z"l was stubborn and stood against them — with his argument that he had heard from the mouth of our master z"l — who once said to him and to his companion R. Naftali z"l: "I want you to be mingled with the world" [and in the common language in this expression: Ikh vil ir zolt zayn oysgmisht mit der velt]. And he wanted because of this that the entire congregation should pray in the synagogue called "Shomrim LaBoker" [Watchmen for the Morning] — which was then newly built nearby by one man who wanted and desired that our fellowship should pray there. And also all the regular congregation of this synagogue agreed to this. [For the dispute that was in the lifetime of our master z"l — quieted and subsided after the passing of our master z"l from the hearts of most all of the city's people. And this quiet lasted until the beginning of the year 5595 — when someone rose as will be recounted below.] But since the other disciples of our master z"l stood against Moharan"as z"l in this — it was decided to pray in the barn mentioned [where our master z"l prayed as mentioned]. And toward evening when they gathered for the Mincha prayer — the burning heart of Moharan"as z"l ignited beyond all measure in anguish and suffering over their transgressing the words of our master z"l [to be mingled with the other souls of Israel as mentioned] — until he re-dressed in his upper garment — to go outside and come to the aforementioned house of study — and not to pray at all with the disciples of our master z"l. And Rabbi Naftali — seeing this from Moharan"as z"l — was also aroused to go to the aforementioned house of study — until the other disciples were also aroused to go to the aforementioned house of study. And the people of that house of study received them with great honor — and prayed together with them for ten years. But since year by year the congregation of those traveling to Uman for Rosh HaShanah increased — they saw after the ten years that it was entirely impossible to bear the crowding in this synagogue. And they returned to the place mentioned [the barn where our master z"l prayed]. And afterwards within a year or two — this barn deteriorated and partly collapsed for some reason — to the extent that it was impossible to pray there either. And Moharan"as began to rent some large room which he searched out and found each year — in which the congregation would be able to enter to pray on Rosh HaShanah. But afterwards Hashem, may He be blessed, arranged in some years that it was incomparably difficult and heavy to find such a room to rent. And Moharan"as saw: that if he did not endeavor to build for this a special synagogue in which to pray at the Rosh HaShanah gathering — the gathering would not be established at all. For without doubt — there would be found sometimes a year in which there would be no room to rent — and the gathering would be entirely cancelled, G-d forbid. And he roused himself in the middle of the year to travel to all the towns from which people travel to Uman for the days of Rosh HaShanah as mentioned — to present before the men of our fellowship in each and every town — to donate money for the needs of this building. And he first traveled to Ladizhin — where there were at that time several of our fellowship — and presented before them words of arousal according to the exaltedness of our master z"l — and according to the greatness and awesomeness of the gathering in his name on the holy days of Rosh HaShanah. And R. Menachem Mendil mentioned [in §52] was at that time a resident of Ladizhin — earning his livelihood through manual labor — but his poverty and distress was great and immense at this time. But precisely on the day of the coming of Moharan"as as mentioned — there were found under his hand two rubles — which was all his possessions — no more. And from the great flame of his heart upon hearing the words of Moharan"as — he ran to his house and grabbed these two silver rubles and brought them to Moharan"as for the needs of the building. And Moharan"as initially did not want to accept them from him at all [for although it is brought in the books that for repentance it is permitted to give more than a fifth — even so — according to the extremity of his poverty — Moharan"as did not want in any manner to accept it]. From compassion for him — due to the extremity of his poverty. And R. Mendil z"l began to request and entreat from Moharan"as — to have mercy on him in the complete opposite — and to merit him in such a wondrous and immense merit — until the thought arose in the mind of Moharan"as z"l: that in truth one cannot know in what manner the compassion is greater — to the extent that he accepted them from him. For according to how much he gave his life for this donation — that he would have a first portion in this building — he knew and believed that this would be — if Hashem wills it — a great and strong foundation for this building — in a manner that it would be possible to complete it.

R. Yehudah Eliezer — who traveled with Moharan"as to the Land of Israel — was first drawn close to our master z"l at the end of his days — and began to confess before our master z"l. And at that time — our master z"l was not yet accustomed to hear verbal confession for the concealed reasons known to him. But R. Yehudah Eliezer mentioned did not know about this — and began to confess. And our master z"l interrupted him and informed him that this practice was not then in use. Only since he had already begun somewhat to confess — he told him some rectifications. And regarding the rest — he commanded him to speak with Moharan"as z"l [and in general terms — and not to detail the sins before him]. And the time of this meeting with our master z"l was before his meal. And our master z"l commanded him to dine with him together. And our master z"l said to him at every look that he looked at him: Vel ikh dir a tovah ton! [I shall do good for you!] [And there are several more words in this — and out of love for brevity I have abbreviated.]

R. Yitzchak Aizik Yosef z"l [father of R. Pinchas Yehoshua z"l of Tsherin — among the first close ones of Moharan"as] was very very exalted in his level. And once on the day of Purim — at the time of the drinking — he boasted before Moharan"as that he was no longer afraid of the evil inclination. And the day after Purim he entered again to Moharan"as z"l. And Moharan"as asked him whether he remembered what he had boasted yesterday during the drinking. And he answered him: even today I say the same. And I heard from R. Pinchas Yehoshua z"l — that Moharan"as once said to him: Dayn tate iz geven a tzadik. [Your father was a Tzadik.] [Said the transcriber: From the writings of Rabbi Avrohom z"l — as transmitted by R. Meir Anshein z"l:] Before his drawing close in Breslov — once on the night of Yom Kippur — Moharan"as z"l passed by the way of the house of study and saw through the window R. Yitzchak Aizik Yosef the scribe [mentioned above] — standing and completing the Psalms out loud and with immense fervor. And it became further known: that he was now completing the Psalms for the second time [according to the number kaper — "atone"]. And at the conclusion of the second time — still with immense arousal and fervor — as at the beginning of the first time. And thus Moharan"as z"l saw that this precious soul was fitting for our fellowship to bring close. And thus he began to deal with him to bring him close. But it was not so openly until Purim that year — when he was somewhat inebriated — he came of himself to Moharan"as z"l and stood at his doorway and cried out: "The Rabbi! The Rabbi! His greatness!" Before Purim he had needed to be in Tulchin — and since he was poor as is the way of scribes — he walked on foot. And on his return to Breslov he encountered a great trial — and he withstood the trial. And how greatly Moharan"as z"l praised his writing of tefillin! And he desired that all the men of our fellowship should pray in tefillin written by his hand. And once — after the passing of the scribe mentioned — someone had his tefillin and gave them to a scribe to examine them. When the scribe opened the tefillin and saw the placement of the portions — how they were placed in the compartments precisely according to the halachah in all the particulars and fine points and the writing — he said: "This is testimony to the righteousness of the scribe — and tefillin such as these do not require examination."

Said the transcriber: [Transcribed from the handwriting of Moharan"as z"l:] On Tuesday of the portion Tetzaveh — the 11th of Adar 5588 — R. Yitzchak Aizik Yosef the scribe z"tl passed away. In the Three Weeks 5587 — R. Yisrael passed away — and Resh Mem Ayin Zelig his brother-in-law z"l. On Sunday Erev the seventh day of Passover of the year 5591 — R. Mendil z"l of Ladizhin passed away from the illness of cholera — which was that year. Also before this — R. Shmuel of Nemirov passed away at his home from the aforementioned illness. And afterwards that winter — R. Avraham Hirsh Cohen z"l passed away. In the year 5590 — R. Sha'ul z"l passed away in Teplik. R. Sha'ul of Teplik was a wondrous novelty in the burning of his heart and his running to fulfill according to the counsel of our master z"l — according to the Mishnah "One who awakens in the night" etc. [See Likutay Moharan Part I section 52.] And all his prayer and Torah was with great fervor. And through him — R. Meir z"l of Teplik was also aroused and drawn close. And I heard from my father z"l who heard from R. Meir z"l: the way of R. Sha'ul mentioned — that when young men came to him in the house of study and asked him from the Talmud or the Tosafos some matters that were difficult to understand — he answered them that he would tell them after an hour. And in the meantime he entered the second part of the house of study [where the women pray in the morning] and prostrated himself and requested from Hashem, may He be blessed — "Open my eyes" etc. — until the interpretation was revealed to him. And yet — I heard from my father z"l: that from the abundance of necessity of falls [that come from above — as is brought elsewhere] — Moharan"as z"l once said to him in this language: Sha'ul! Nokh hob ikh fun dir kayn hanoe nit — ikh zol zeyen vi du faltst arop, in der nokh zol ikh zeyen vi di der haltst zikh — volt ikh fun dir hanoe gehat. [Sha'ul! I still have no pleasure from you. If I would see you fall — and afterwards see how you hold yourself and stay standing — then I would have pleasure from you.] And I also heard once in the name of R. Meir mentioned — that he understood from the words of Moharan"as: that because of this he did not live long days — and the verse was fulfilled in him as regarding Chanoch: "And he was no more — for G-d had taken him" — because Hashem, may He be blessed, knew of him: that he would fall and would not strengthen himself in a manner of returning and ascending.

And R. Meir z"l himself afterwards rose and was exalted through Moharan"as z"l — gradually.

[The end and the fourth and fifth volumes were lost — when Hashem helps — may they be found and printed.]

[Said the transcriber — from the writings of R. Avraham z"l — as transmitted by R. Meir Anshein z"l:] In the final days of Moharan"as z"l — the men of our fellowship asked him: who would fill his place? He answered them: Der vos trogt bay mir peminytses. [He who carries the slop-buckets for me.] And so it was: that R. Nachman of Tulchin z"tl — who was his attendant and did not depart from his tent — he was the entire filler of his place. He lived in Uman close to the Kloyz — as the gabbai and cantor — and also watchman over the eternal lamp at the grave of our holy master. And from his great humility — he accustomed all to call him only by the name "Shamash of the Kloyz" [attendant of the prayer-hall]. And so he signed himself: "Nachman Shamash diKloyz." And he was the one who engaged in all the copying and printing of the books of Moharan"as z"l. And once — when a dispute arose from the people of Tirhovtze against him — and at the time of the gathering when all the people of Tirhovtze were in the Kloyz — and R. Meir of Teplik mentioned was also there as was customary — they purposely began speaking about R. Nachman the Tulshiner — to hear what R. Meir mentioned would say. When R. Meir was aroused to respond — he said nothing. But rather he began to cry out in a loud voice: Der R' Nachman! Der R' Nachman! Atem yod'im mi hu R' Nachman? R' Nachman hot bay R' Noson getrogen di paminytses! [R. Nachman! R. Nachman! Do you know who R. Nachman is? R. Nachman carried the slop-buckets at R. Nathan's!]