Maggid Devarav LeYaakov, Likutei Amarim, by the Maggid R. Dov Ber of Mezeritch (Mezhirichi). Korets: R. Tzvi Hirsh son of Aryeh Leib [Margolies] and son-in-law R. Shmuel son of Yissachar Ber Segal, [1781].
The title page reads: "The book Maggid Devarav LeYaakov (the last letters of the name of the book are emphasized on the title page, alluding to the name of the author, R. Dov), selected discourses… pure sayings… hearken to the words of the king… every month and every week… from the great and holy Torah scholar…. R. Dov Ber, who was a preacher in Mezeritch and other communities…".
This is the first book of the teachings of the Maggid, R. Dov Ber of Mezeritch, to be published, and the third Chassidic book to be printed, approximately a year following the printing of Toldot Yaakov Yosef and Ben Porat Yosef, in the same printing press.
The book was brought to print by R. Shlomo of Lutsk (author of Divrat Shlomo), close disciple and relative of the Maggid of Mezeritch. R. Shlomo wrote two comprehensive prefaces to the book, which are renowned in the Chassidic world. The first portrays the elevated stature of his teachers, the Baal Shem Tov and the Maggid of Mezeritch, the Divine Inspiration which rested upon them and the lofty levels they reached. He characterizes the teachings of the Maggid as replete with allusions to writings of the Arizal and the Zohar, and describes the power his words had to enthuse his many listeners in their service of G-d.
The preface continues with an account of the Maggid's testimony on all the Kabbalistic teachings and lofty secrets his teacher the Baal Shem Tov taught him, including the language of birds, Holy Names and teachings of the book Raziel. The author relates that the Maggid showed him in that book some names of angels, testifying that the Baal Shem Tov knew how to use those names to determine, in the month of Nisan each year, which celestial administrators where appointed to govern the world, in order to know how to deal with them.
Later in the preface, the publisher relates his hesitance to print the book, and his exchange with his teacher on the matter. When his teacher inquired why he doesn't write down what he hears, he replied that he had seen some who record the Rebbe's teachings, but fall very short of his intent, as they write according to their understanding. The Rebbe told him to nevertheless record the teachings, assuring him whatever results will be satisfactory.
These prefaces were reprinted in his book Divrat Shlomo (Zhovkva, 1848). In an approbation the Chozeh of Lublin accorded his book, he relates to these prefaces and writes: "His character has already become renowned through the preface he composed for the book Likutei Amarim by our great master and teacher R. Dov Ber".
The preface also contains facts regarding the compilation of the book. It reports that the book was composed by several writers, the main part being copied from the writings of R. Zev Wolf of Horodna (Grodno). However, the Tzemach Tzedek of Lubavitch was bearer of a tradition that the essay beginning with the words Olat Tamid (printed on p. 29a) was written by the Baal HaTanya when he was by the Maggid.
The researcher Netanel Lederberg maintains that at least parts of the book were written by the Maggid himself. In contrast, the researcher Dr. Rivka Schatz-Uffenheimer asserts that the primary writer is the Maggid's disciple, R. Levi Yitzchak of Berditchev (Berdychiv) (see: Lederberg, HaShaar LeAyin, pp. 309-311).
Over the years, a minor polemic regarding the attitude towards the book evolved between the Chatam Sofer and the Divrei Chaim of Sanz, concerning what is printed in this book about the Sefard and Arizal prayer-rite (p. 25b). The Chatam Sofer wrote to the Divrei Chaim in one of his responsa (Orach Chaim, section 16), that the book Likutei Amarim is not found in his community, but the passage he quoted from it is like "the teachings of the sealed book". To which the Divrei Chaim responded at length (Responsa Divrei Chaim, II, Orach Chaim, section 8), writing that "the Chatam Sofer's displeasure at Likutei Amarim is unfounded, perhaps because its author is a Chassidic leader, his words did not enter his ears…", and that the Likutei Amarim didn't write this on his own accord, rather based on teachings of early scholars proficient in both revealed and hidden realms of the Torah.
[4], 60 leaves. Leaves [2-3] of the preface were exchanged in binding. 18.5 cm. Good-fair condition. Stains. Worming to several leaves, slightly affecting text, repaired. Tears and damage to the title page and several subsequent leaves, slightly affecting text. Marginal open tears to last three leaves, not affecting text, professionally restored. New leather binding.
Stefansky Chassidut, no. 324.

Noam Elimelech, Chassidic essays on the Torah, by R. Elimelech of Lizhensk, with Likutei Shoshana and Igeret HaKodesh. Slavita: [R. Moshe Shapira, 1794]. Third edition.
The publisher, R. Yisrael Avraham, Rabbi of Cherny-Ostrov, was the son of R. Zusha of Anipoli and nephew of the author R. Elimelech of Lizhensk (Leżajsk). On the verso of the title page, three important approbations from Chassidic leaders appear: Approbation by R. Yaakov Shimshon of Shepetivka (who mentions in his approbation the printer R. Moshe Shapira); approbation of R. Zusha of Anipoli, father of the publisher and brother of the author (this approbation was first published in this edition, while in the first edition of Noam Elimelech printed in Lemberg, R. Zusha's approbation does not appear), and an approbation by R. Aryeh Leib, Rabbi of Volochysk.
Following the approbations, the foreword by the author's son Rebbe Elazar Weisblum is printed, including noteworthy prayers that the blessings his father regularly accorded the Jewish people should be fulfilled.
This foreword was omitted from some of the subsequent editions. In Ohel Shlomo, biography of Rebbe Shlomo of Radomsk (part II, Petrikev [Piotrków Trybunalski], 1935, p. 31), he cites that this introduction was particularly cherished by the Rebbe of Radomsk, the Tiferet Shlomo, "almost like the entire Noam Elimelech". The Rebbe also requested of printers to print the book according to the Slavita edition which includes this foreword.
The Noam Elimelech was one of the first Chassidic books, and is considered until this day to be one of the fundamental works on Chassidism. The teachings were recorded by his son, R. Elazar, who showed them to his father and received his permission to print them. The book contains the essential part of the doctrine of R. Elimelech of Lizhensk on Chassidism, purity of thought and attachment to G-d. R. Elimelech had five disciples, who disseminated Chassidism to the Jewish people: the Chozeh of Lublin, the Maggid of Kozhnitz, R. Avraham Yehoshua Heshel of Apta, R. Isak of Kaliv and R. Mendel of Rymanów.
Since its publishing, the book was deemed sacred to all, to the extent his disciple R. Mendel of Rymanów stated that only on Friday after immersing in honor of Shabbat is one able to grasp a little of the pure and lofty thoughts it contains. The Maggid of Kozhnitz would not welcome the Shabbat before he had studied his teacher's book (Encyclopedia L'Chassidut, 1, p. 236). He would say that R. Elimelech would appear – after his passing – to his disciple R. Naftali of Ropshitz, to teach him Noam Elimelech (Igra Debei Hilulei, Ashdod 1999, p. 250). The Divrei Chaim of Sanz once remarked that he could compose a commentary on the Noam Elimelech just like the Beit Yosef did on the Tur, since it contained such profundity (Igra Debei Hilulei, Ashdod 1999, p. 235). Rebbe Eliezer of Dzikov once saw in a dream a house full of books, he was told that one book was the Noam Elimelech, and all the other books the house was filled with were commentaries to the Noam Elimelech (Ohel Elimelech, p. 80, section 193). R. Izak of Kaliv, after writing several hundreds of papers of commentary to the Noam Elimelech, heard a Divine Voice asking how he had the audacity to write a commentary to the Noam Elimelech, of which even angels and other celestial beings struggle to understand even one word or letter (Ohel Elimelech, p. 80, section 194).
This book was reprinted in numerous editions (until 1982, it had been printed in over 50 editions, and since then in dozens more). Many keep the book as a Segula, and some special miniature format editions were published to use it as an amulet for protection and success. Many put it at the head of an ill person as a Segula and protection, for a speedy recovery and to be saved from any misfortune. This book is known to be a Segula for women experiencing difficult labor (several Jewish hospitals throughout the world have a Noam Elimelech placed in a velvet pouch in the delivery rooms as Segula for easy births). This Segula is already mentioned in Shulchan Melachim by R. Moshe Tzvi Landau of Kleinwardein, who writes in the laws pertaining to women giving birth: "And the custom of placing a holy book wrapped in a cloth under the head of a women in labor has already become widespread – and the custom is to place the book Noam Elimelech and Or HaChochma (pp. 38b-39a, Beregsaz [Berehove] 1931 edition).
The publisher of this edition, R. Yisrael Avraham Rabbi of Cherny-Ostrov (ca. 1772-1814), was pronounced by his father, R. Zusha of Anipoli, to have the soul of Chizkiyahu, king of Yehuda. A son-in-law and successor of R. Zev Wolf of Cherny-Ostrov, a foremost disciple of the Maggid of Mezeritch and leader of the Chassidic community in Tiberias. When his father-in-law immigrated to Eretz Israel, in 1798, he was appointed his successor. After his passing at the age of 42, his widow the Rebbetzin continued leading the Chassidim, managing the Tish like a Rebbe (their mechutan R. Mordechai of Chernobyl attended her Seuda Shlishis when he spent Shabbat in their town). She was killed in the earthquake which hit Tiberias in 1837, and was buried there close to her father R. Zev Wolf of Cherny. Their orphaned daughter was raised by R. Mordechai of Chernobyl and married the son of R. David of Tolna, bearing descendants who were the Rebbes of the Tolna dynasty. R. Yisrael Avraham also left behind four sons, one of whom was a son in-law of R. Moshe Shapira, Rabbi of Slavita.
An ownership inscription on the upper margin of the title page: "I am Yosef son of Yoel HaKohen… Shlag, I acquired with my wealth…" and an additional deleted and faded signature. Early stamps on the title page (censorship?).
82, 84-150 leaves. 20 cm. Good-fair condition. Stains and wear. Dampstains. Worming in several places. Minor damage. Marginal tears to the title page, slightly affecting the title border and the text on the verso (repaired with paper, with minor reconstruction of the damaged print). Minor marginal tears to other leaves. Deletions and inscriptions in several places. New leather binding.
Stefansky Chassidut, no. 376.

Kedushat Levi, Chassidic essays. Slavita, 1798. First edition, published by the author.
Essays relating to Chanukah and Purim (the chapters are entitled Kedushot), commentaries on Aggadot concerning the Elders of Athens, and other selections (Talmudic novellae by the author's father and son).
R. Levi Yitzchak of Berditchev (Berdychiv) (1740-1810, Encyclopedia L'Chassidut III, pp. 17-23) was one of the most glorious figures of the Chassidic movement, famously referred to as "the Advocate of the Jewish people". According to Chassidic lore, when he was born, the Baal Shem Tov offered his disciples to drink LeChaim, declaring that a great soul had just descended to this world, whose task would be to act as defender of the Jewish people. He was born to R. Meir Rabbi of Hussaków, a descendant of the Maharsha and scion of an early dynasty of 36 rabbis. In his youth, he studied with the Pri Megadim in Lubartów, where he also met Rebbe Shmelke of Nikolsburg (Mikulov), who influenced him to join the Chassidic movement and frequent the court of the great Maggid of Mezeritch (Mezhirichi). From a young age, he served as rabbi of various communities (Ryczywół, Żelechów, Pinsk) and was pursued in some places by Mitnagdim for his association with the Chassidic movement. In 1785, he was appointed rabbi of Berdychiv, where he established an important Chassidic center and edified many disciples, becoming famous as one of the greatest Chassidic leaders of his times and serving there until his passing.
Apart from his piety and greatness in Torah, he was known as the epitome of love for his fellow Jew and advocate of all Jews, including sinners and offenders. Dozens of stories circulate of his defense of every Jew, in any situation. These stories became inalienable assets of Chassidic lore and earned him the appellation "Advocate of the Jewish people". The righteous men of his generation greatly revered and acclaimed him. R. Shmelke of Nikolsburg dubbed him "my disciple in exoteric wisdom, master and teacher in esoteric fields", and portrayed even his mundane conversation as replete with Kabbalistic meanings and yichudim. The Chozeh of Lublin would dedicate one hour a day to expressing gratitude to G-d for sending down to the world a soul like R. Levi Yitzchak, and with his passing, R. Nachman of Breslov declared that the light of the world was extinguished and darkness reigned. He composed famous poems and prayers, including "G-t fun Avraham" recited by many at the close of Shabbat. This book is the first edition of Kedushat Levi, published by R. Levi Yitzchak of Berditchev himself. The book is named after the Kedushot essays pertaining to Chanukah and Purim, which comprise the main part of the book. The book was reprinted in the same format in the author's lifetime in Zhovkva, 1806. Approximately a year after his passing, his sons and grandsons published a further edition of the book, with the addition of novellae on the Parashiot of the Torah, based on writings the author left behind (Berdychiv, 1810). The book has since been reprinted many times in its expanded format. A third part of the book appeared in a later period, on Pirkei Avot, based on writings found in the estate of the Maggid of Koznitz (Kozienice).
This book was reputedly written by R. Levi Yitzchak himself, unlike other early Chassidic works which were recorded by the disciples of the authors. The Minchat Elazar of Munkacs (Munkachevo) would exert himself and read this book protractedly, maintaining that Kedushat Levi contained almost all the writings of the Arizal allusively, each word being built on foundations of Kabbalah and requiring deliberate, in-depth study to understand all the profound teachings concealed in it. (According to Breslov tradition, some of the Kedushot on Chanukah and Purim in this work were written by R. Natan of Nemirov, the famous disciple of R. Nachman of Breslov, while he was studying under R. Levi Yitzchak).
Great Torah scholars attested that Kedushat Levi bears the remarkable power of endowing its reader with enthusiasm and devotion in love and fear of G-d, also maintaining that just keeping the book in the house has the capacity to mitigate decrees and protect from destructive forces, as Rebbe Avraham Yehoshua Heschel – the Apter Rav wrote (in his approbation to the Berdychiv, 1815 edition), as well as R. Aharon of Zhitomir in his approbation to that same edition, and the rabbis of Munkacs (in their approbation to the Munkacs 1939 edition).
A handwritten ownership inscription appears on the title page.
Complete copy. 30, 22 leaves. 20.5 cm. Wide margins. High-quality, blueish paper. Good condition. Stains. Light marginal wear. Complete leaves. Minor worming. Tear to the inner margins of the title page, not affecting title border, repaired. New, elaborate leather binding.
Stefansky Chassidut, no. 507.

Shivchei HaBaal Shem Tov, "Stories of wonders and miracles from the Light of Israel and its holy one… the heavenly R. Yisrael Baal Shem Tov", by R. Dov Ber of Linitz (Illintsi). Łaszczów, [1815].
The title page contains a signature: "Yechezkel Halberstam" – apparently, the handwritten signature of Rebbe Yechezkel Shraga Halberstam Rabbi of Shinova (Sieniawa). The last page bears a stamp of "Elazar HaLevi Rozenfeld, son of the pious man from Kaminka, son-in-law of the Rabbi from Sanz, who lives here in Oshpitzin" – Rebbe Elazar Rosenfeld of Kaminka (Kamianka-Buzka) and Oshpitzin (Oświęcim).
The first Shinova Rebbe, R. Yechezkel Shraga Halberstam, Rabbi of Shinova (1815-1899), was the author of Divrei Yechezkel and eldest son of the Divrei Chaim of Sanz (Nowy Sącz). An outstanding Torah scholar, proficient in all realms of Torah, he was venerated in his role as rabbi and rebbe already during his father's lifetime. Progenitor of important Chassidic dynasties, during the course of his life many of his sons and grandsons served as rabbis and rebbes in various cities. Holy and pure from his youth, he attended leading rebbes of his times and was considered their primary disciple. He was famed for the miracles he performed, and reputedly instructed his students to save his letters, which would afford them protection and salvation.
His brother-in-law R. Elazar HaLevi Rosenfeld of Oshpitzin (1861-1943) was the youngest son-in-law of the Divrei Chaim of Sanz and son of Rebbe Yehoshua of Kaminka (who was a son of R. Shalom of Kaminka). In 1885, he was appointed rabbi of Bochnia, succeeding his father as Rebbe of Kaminka in 1897. In 1900, he went to serve as rabbi and rebbe in Oshpitzin. He immigrated to Eretz Israel in 1936, establishing his Beit Midrash in Jerusalem, yet returned to Poland just before the outbreak of WWII, and perished in the Sosnowiec ghetto.
Shivchei HaBaal Shem Tov was first published in Kopust (Kopys) in 1815. That same year, two more editions were printed, one in Łaszczów (this edition) and one in Berdychiv, presumably due to high demand for the book. Although the rabbi of Kopust in his approbation to the Kopust edition prohibited reprinting the book for a period of six years, the publisher of this edition relied on various dispensations to print this book, as he writes in the publisher's foreword printed at the end of the book. The foreword indicates that books from the first Kopust edition were quickly sold out, which resulted in a second edition in that same town. Within the year of its first appearance, this book was altogether printed in four editions, demonstrating how quickly the book became popular and sought-after.
The name of the author and editor of the book, R. Dov Ber of Linitz, does not appear in the Kopust edition, nor in this edition, and is known only from the Berdychiv edition. R. Dov Ber, a Shochet and Bodek in Linitz, was the son-in-law of R. Alexander Shochet who served as the scribe of the Baal Shem Tov for eight years. Many stories appearing in this anthology were heard from R. Alexander Shochet. Another source for the stories in this book is the rabbi of the city R. Dov Ber resided in, R. Gedalia of Linitz, a disciple of the Baal Shem Tov, who is referred to in the book as "the rabbi of our community".
A Segula book – The book Shivchei HaBaal Shem Tov is cited in several sources as being a Segula for salvation and cure. R. Yissachar Dov Berish HaKohen of Wolbórz, author of Avodat Yissachar, is quoted saying he received a heavenly revelation defining Shivchei HaBaal Shem Tov as the second part of the book of Tehillim and bearing a Segula for salvation. He also offered his advice to all generations, that any Jewish person who takes ill should read narratives about great people from this book, and if they were unable to, a chapter should be read to them morning and evening (Ohel Yissachar, pp. 59-60). A similar tradition is reported in the name of the Tzemach Tzedek, Rebbe of Lubavitch, that reading from the book Shivchei HaBaal Shem Tov is beneficial for lowering fever (see enclosed material).
[1], 32 leaves. Fair-good condition. Stains. Marginal wear and tears. Margins trimmed to varying sizes (several leaves were presumably completed from a different copy). New, elaborate leather binding.
Stefansky Chassidut, no. 548.

Sipurei Maasiot, parts I and II, "What we merited hearing from the mouth of our holy teacher, the hidden light Moharan (our master and teacher R. Nachman)". [Ostroh?], 1815/1816. First edition. Separate title page for part II (bibliographically unknown).
This is the first edition of Sipurei Maasiot by R. Nachman of Breslov (Bratslav), published by his foremost disciple Moharnat – R. Natan Sternhartz of Nemirov (Nemyriv), a few years after the passing of R. Nachman.
The tales were printed concurrently in two languages, in the upper part of the pages – in Hebrew, and in the lower part, in Yiddish, following the explicit directive of R. Nachman, as R. Natan related in his foreword to the book (R. Nachman originally narrated the tales in Yiddish, and R. Natan was the one who translated them into Hebrew).
R. Nachman himself ascribed great importance to the tales being printed in Yiddish, designating them a Segula for fertility, stating that it was easily possible that a barren woman who would read in it one tale would thereby merit to bear children (Chayei Moharan, 25).
According to Breslov Chassidic tradition, these stories told by R. Nachman of Breslov contain remarkable and profound Kabbalistic meanings, disguised as tales and parables, as stated in the title page, and as R. Natan asserts in his foreword. He writes further that most of the tales are completely original, conceived by R. Nachman, according to lofty insights he perceived with Divine Inspiration, which he disguised with a tale, also from lofty sources. R. Nachman himself extolled the profundity and holiness of his books, according immeasurable Kabbalistic meanings to each passage of the stories, and describing the tales as extremely remarkable and awe-inspiring novellae, containing exceedingly profound and hidden intent, and fitting to be read in public in the synagogue (foreword of R. Natan). These stories are sacred to Breslov followers and sections are read in the synagogue following the Shabbat morning prayers. Already in this first edition, allusions and secrets revealed by R. Nachman were added in several places, and throughout the generations, the stories were interpreted in multiple, varying ways according to Kabbalah, resulting in extensive literature by leading Breslov followers surrounding these tales. R. Natan considered it a great merit to have been the one to publish this book, asserting that to be eulogized as the one who published Sipurei Maasiot, would be a great praise for him (Siach Sarfei Kodesh, 3, 155).
R. Nachman's Sipurei Maasiot publicized him amongst non Torah-observant crowds, and aroused extensive interest amongst researchers and scholars throughout the world. Sipurei Maasiot was published in dozens of editions, including Breslov and Torah editions, as well as adaptations and translations in various languages.
Bibliographically unknown title page: this copy does not contain the eight leaves with "Omissions from the first Likutei Moharan" and "Errata from the first Likutei Moharan", and instead contains an additional title page, defining the additions at the end of the book as part II. This title page in not listed in the Bibliography of the Hebrew Book nor in various bibliography works (it is listed in Stefansky Chassidut based on this copy). The text of the title page is almost identical to that of the first title page, apart from the words "Part II" printed beside the title "Sipurei Maasiot". Following this leaf are 12 leaves of Sipurei Maasiot (consisting of a biography of R. Nachman of Breslov. This part was later printed separately under the name Shivchei HaRan), and 16 leaves entitled Likutei Moharan (later published separately under the name "Sichot HaRan").
Handwritten correction, presumably by R. Natan of Breslov: A handwritten note appears on p. 114b, containing a correction of a printing error. In the section of ten Psalms of Tikun HaKlali, one of the Psalms was printed as 133 instead of 137. The correction renders it 137. The note is written in a handwriting very similar to that of R. Natan of Breslov, and is probably his handwriting (see Sichot HaRan, entry 141, which mentions this mistake: "…only in the first edition of Sipurei Maasiot was the Psalm 137 erroneously recorded by printing error…).
Signatures in Oriental script (on the title page and leaf 3): "Yaakov Bukaie" (calligraphic signature) (R. Yaakov Bukaie, Rabbi and posek in Beirut, d. 1900, see: LiKedoshim Asher BaAretz, section 28). Signatures of "Shmuel Mursiya" (R. Shmuel Mursiya, a rabbi of Allepo, see: LiKedoshim Asher BaAretz, section 284), and of his son "the young David Mursiya".
114; 12; 16 leaves. Leaf 8 of the first pagination was bound out of sequence (between leaves 6-7). Without the 8 leaves at the end of "Omissions from the first Likutei Moharan" and "Errata of the first Likutei Moharan". Fair-good condition. Stains, dampstains. Tears, damage and worming to many leaves, affecting text in several places, mostly professionally restored with paper. Tear to lower margin of title page, affecting text of the foreword on the verso of the leaf, repaired and replaced in photocopy. New, elaborate leather binding.
Extremely scarce!
G. Scholem, Eleh Shemot, p. 28, no. 99 (describes this edition as extremely scarce). The place of printing listed here is according to Scholem, ibid., while A. Rosenthal asserts that the book was printed in Mohilev (Mogilev), see: Where was Sipurei Maasiot by R. N. of Breslov first printed?, Kiryat Sefer, 45 (1970), p. 155.
Stefansky Chassidut, no. 437.
According to a testimony of the publisher, R. Natan of Breslov, this book was printed in 1816 (Yemei Moharnat, p. 45b), and not in 1815 – as printed on the two title pages of this book.