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And behold, on the Shabbos before his passing, R' Akiva Ze'ev came to him a second time; and on Shabbos night after the meal, he spoke once again of the service of the Kohen Gadol on Yom Kippur with great and awesome burning [his'lahavus], and he mentioned then several words from the liturgical poem [piyut] in the order of the Avodah service: "He entered the place where he entered, and stood in the place where he stood" — and several more words. And in the following week, he passed away — and his soul departed with these very words: "Gracious One, who greatly multiplies forgiveness" — on the tenth day of the month of Tevet.

And what is understood from all this: that within him — from the side of his holy soul — was also all the forgiveness and atonement of the tenth day from the Ten Days of Repentance, namely Yom Kippur. For very, very many penitents, whose sins were certainly atoned for, came about through his words and his holy books which he left after him, as mentioned. And were it not that I am in awe [ulei dimistafina], I would say that this is indeed why his holy name, by gematria (numerical value), corresponds precisely to the count of the words "Channun haMarbeh lisloa'ch" ("Gracious One who greatly multiplies forgiveness"). [Translator's note: The text says the gematria of his name corresponds to the count (מִנְיַן = number/count) of the words. The holy name Nassan נָתָן has a gematria of נ(50) + ת(400) + נ(50) = 500. The phrase "Channun haMarbeh lisloa'ch" contains 3 words. Some explain this as: the gematria of Nassan equals the gematria of the 3-word phrase itself, or alternately that his full name Nassan has the same letter-count resonance with the phrase. The writer himself expresses awe and hesitation — ulei dimistafina (were I not in awe/fear) — at stating this openly.] And this is moreover what Admor the Nachal Novei'a Mekor Chachmah (נַחַל נוֹבֵעַ מְקוֹר חָכְמָה) — "The Flowing Stream, Source of Wisdom," the holy title of Mohara"n za'l — did when he placed his hand upon him and said of him that he knows from him more than from all others, as explained elsewhere. And through this he merited to compose the holy book Likutay Halacsos and his awakening prayers which strengthen and uphold every person, great and small, to incline him toward good, to return in complete repentance.

And since I am here relating matters concerning his books, I will record what R' Moshe za'l said — that he heard from Moharan"as at the time when Moharan"as's dream of R' Shmuel Ayzik za'l was being discussed before him. He first said something in the way of pleasantry about dreams, and afterward said: I will tell you my dream. I saw Admor who came to me with another person, and I related before him, in the manner of a complaint, all that had passed over me. And Admor said to me in these very words: "Dia host ober mit daine sfarim git gemacht" — (But you with your books have done well). And that other person who was with him nodded his head and agreed to this, saying in these words: "Yah, yah, zeier git gemacht" — (Yes, yes, you have done very well). And I asked Admor: who is this? And he answered me: This is Moshe Rabeinu, peace be upon him.

It is likewise known what Admor said at the very beginning, when Moharan"as za'l first drew close to him: "There has come to me a young scholar [avrech], and through him not even the secular conversations [sichas chulin] of mine will be lost." And so it was — for he alone labored to publicize the Torah of Rabeinu the Holy in the world, and his holy conversations, to make known to all people the greatness of his holy Torah, to draw through this many people to Hashem Yisborach.

And it was because of this that the Samach Mem [the Adversary] rose against him and raised up machlokes against him through the Rav of Savran, who became a great pursuer and enemy of his life, as we will relate further on. And so that the reader should not be astonished that a great Rav in Israel could stumble into such strife — for did not even Yosef have strife against him? — in the end: "the lips of truth will endure forever, and the stormy wind passes away and is lost — great only in its moment."

And after the passing of Admor zatzal in Uman in the year 5571 (1811), when Moharan"as zatzal returned home to Nemyrov by way of Breslov, he related this before the aforementioned Moshe, and they advised him to divorce his wife in order that he might have children. But Moshe had no desire for this, and told him that, based on what he himself had discussed with Admor zatzal regarding his lack of children, he understood that the obstacle lay with himself. But Moharan"as spoke with him at great length and demonstrated to him that he was mistaken in the matter, and greatly admonished him to divorce his wife — out of his intense longing that the words of Admor zatzal should be fulfilled — for he knew that all of Admor's words are as refined silver [kesef tzaruf], and without doubt he would have children through this.

From this, the aforementioned Moshe was aroused to give credence to his words, and he immediately went home and asked his wife whether she was willing to accept a get (bill of divorce). She said yes; "and what do you want in return?" "I want us to divide our assets equally." And so he did, and divorced her. Immediately they began to speak of a match [shiduch], and he was matched with the sister of the Rav of Tamashhpil. And R' Nassan za'l also agreed to this match. And she became his wife, and her name was Elki.

Time passed after the marriage and there was still no sign of children with this wife either. And so time and again he came with his complaint before Moharan"as, until Moharan"as commanded him to travel to Uman and bring his complaint before the holy tziyun (graveside) of Rabeinu za'l: "Have I not done as you commanded me through R' Nassan, and divorced my first wife? And where then is the promise that I would have children with the second wife whom I have now married for some time, and there is not even a sign of children?" When he came out from the holy tziyun, the verse "Sow for yourselves in righteousness" [Hoshea 10:12] fell into his mind, and he considered it as though it had come from the mouth of Rabeinu za'l directly. He returned to Breslov and scattered money in charity [tzedakah], and his wife bore a son and a daughter. Thus ends his words.