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And behold, when Moharan"as saw in the passing of the wealthy man R' Ayzik za'l, son-in-law of the holy Admor, without a will [gap in text here] — and at the passing of the nagid (wealthy patron) R' Avreimil Fayes, the aforementioned, also without a will, which caused various damages — because of this it was Moharan"as's firm view that anyone whom Hashem Yisborach had blessed with wealth and money should prepare a will while still in his youth and in good health; and if afterwards the apportionment of his assets changed, he should hasten to amend his will accordingly, as per his own mind and will. One day at the end of the summer of 5594 (1834), on the first day of Slichos [the penitential prayers preceding Rosh Hashana], the nagid Moshe, the aforementioned, met with Moharan"as and told him that he had seen in a dream that he had died. Moharan"as spoke much to his heart, that he should not be distressed about this at all, for the words of dreams neither add nor detract, as is known. But because of Moharan"as's firm conviction that everyone who has wealth and riches should prepare a will even while still in his youth — and in particular since the aforementioned Moshe was already somewhat advanced in years — Moharan"as told him, for the good of his eternal life, that it was right and proper that he should always have a will ready at hand. And Moshe said to him: In what manner should the will be written? And since he had a son and a daughter, and this daughter was very precious in his eyes, Moharan"as told him that he should consider her also as an heir equally with the son, and should consider his own soul [i.e., life-support] as an heir as well. And since his wealth at the time amounted to approximately thirty thousand rubles, and his own portion [his soul's share] would come to ten thousand rubles, he should build from it in Breslov a new synagogue [beis knesses], and also shops whose income would cover the expenses of the beis midrash. And since at that time there was a problem with the beis midrash in Uman, Moharan"as said to him, in conclusion of his words: "Also for me, for the beis midrash in Uman, give some money" — "Mir oif di kloyz vest avade oich gibn abisl gelt" [For me, for the kloyz, you will certainly also give a little money]. And although Moshe was accustomed to coming to Moharan"as as well, as mentioned, yet due to the incitements of the Rav of Tamashhpil, Moshe answered him immediately with insolence: "I know that for you the main thing is the beis midrash in Uman." And this entire response was only the result of the incitements from his wife and daughter, as mentioned above, to distance him from Moharan"as. And all this was on the first day of Slichos mentioned above. Afterward, when Moshe returned home and told his wife about his dream and about Moharan"as's words, who had advised him in his counsel to write a will and also to give him some money for the beis midrash in Uman, his wife answered him in a tone of amazement: "What — until now you did not know that he is watching and waiting for your death and your will, so as to receive money through it!" And from that time onward she began to add more and more, speaking to the heart of her husband, with incitements and seductions, so that he would turn into an enemy and a pursuer of Moharan"as.