Tehillim, with the Metzudat David and Metzudat Tzion commentaries, and Maamadot. Zhitomir: R. Chanina Lipa and R. Yehoshua Heshel Shapira, grandsons of the rabbi of Slavita, 1855.
Title page printed in red and black.
[2], 172 leaves. 20 cm. Fair condition. Stains. Dark stains and traces of past dampness to some leaves. Wear and distinct signs of use to most leaves. Light worming to first leaves. Tears and damage to margins of title page and to second leaf, slightly affecting border, repaired with paper. Damage and tears to a few other leaves, slightly affecting text, repaired. Stamps. New leather binding.
This edition is bibliographically unknown.

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 Nissan each year, which celestial administrators where appointed to govern the world, in order to know how to handle them.
Later in the preface, the publisher conveys his hesitancy to print the book, and his exchange with his teacher on the matter. When his teacher inquired as to why he refrains from writing down what he hears, he replied that he had seen some who record the Rebbe's teachings, yet since their notes are based on their own understanding, they fall very short of the teacher's intent. The Rebbe told him to nevertheless record the teachings, assuring him that the results would 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 Hrodna (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 scholar Netanel Lederberg maintains that at least parts of the book were written by the Maggid himself. In contrast, Dr. Rivka Schatz-Uffenheimer asserts that the primary writer was the Maggid's disciple, R. Levi Yitzchak of Berditchev (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. 18.5 cm. Fair-good condition. Stains. Tears and worming, some slightly affecting text. The leaves were professionally restored with paper (restoration of worming and open tears at margins). Two leaves trimmed at lower margins, affecting page guards). Signature and stamp on title page. New leather binding.
Stefansky Chassidut, no. 324.

Ben Porat Yosef, homilies on Bereshit, with responsa at the end, by R. Yaakov Yosef HaKohen Katz Rabbi of Polonne. The famous letter which the Baal Shem Tov sent to his brother-in-law R. Gershon of Kitov is printed for the first time, at the end of this book. Korets: Tzvi Hirsh son of Aryeh Leib [Margolies] and son-in-law Shmuel son of Yissachar Ber Segal, [1781].
This is the author's second book, published approximately one year after his first book Toldot Yaakov Yosef. In this book, like in the previous one, the author quotes extensively teachings from his prime teacher, R. Yisrael Baal Shem Tov. At the end of the book, the famous letter which the Baal Shem Tov sent to Jerusalem, to his brother-in-law R. Gershon of Kitov, is printed for the first time. The letter was given to the author R. Yaakov Yosef of Polonne by the Baal Shem Tov, when the former intended to immigrate to Eretz Israel, in the winter 1752, so that he could relay it to R. Gershon of Kitov, brother-in-law of the Baal Shem Tov. After his travel plans were cancelled, the letter remained in R. Yaakov Yosef's possession, and his published it "to benefit the Jewish people". In this letter, the Baal Shem Tov narrates of the "ascent of the soul" which he performed on Rosh Hashana of 1746 and 1749, and relates: "And I asked Mashiach, when will the Master come, and he responded… when your teachings will be publicized and revealed to the world, and your wellsprings will spread outwards".
R. Uri of Strelisk related that R. Mordechai of Neshchiz would study the letter every day: "The Tzaddik of Neshchiz resolved to study it every day, without fail, literally like laying Tefillin", he also said in his name that this letter contains allusions to three Holy names "through which one can find out the time of the Redemption" (Imrei Kadosh HaShalem, Jerusalem 1961, p. 47, 40).
Stamp on the title page, of Rebbe Yisrael Friedman: "Isral Friedman ישראל פרידמאן".
At the top of the title page, signature of a Chortkov Chassid who was a Shochet and Bodek in Shitova (Shatava): "Aharon son of Freida, Shochet and Bodek from Shitova" – who presumably gave the book to his Rebbe, and wrote his name with his mother's name (as in a kvittel) for prayer and blessing.
Rebbe Yisrael Friedman of Chortkov (1854-1933), a prominent rebbe from the Ruzhin dynasty, foremost Torah scholar and Chassidic leader, founder of Agudath Yisrael and president of the Moetzet Gedolei HaTorah. Exceptionally holy and pious, he was a leading rebbe with thousands of Chassidim. He was the son of R. David Moshe of Chortkov, and son-in-law of his uncle R. Avraham Yaakov (the first) of Sadigura – sons of R. Yisrael of Ruzhin. Many illustrious Torah scholars were amongst his followers, including R. Meir Shapiro of Lublin, R. Meir Arik and R. A.M. Steinberg of Brody. Reputedly, the Beit Avraham of Slonim and Rebbe Avraham Elimelech of Karlin attested that he was the Tzaddik of the generation, through whom prayers ascend heavenward. During WWI, his court in Chortkov (Chortkiv), Galicia was destroyed, and he moved to Austria, remaining in Vienna until his passing.
[1], 100 leaves. 31 cm. Fair condition. Stains. Dampstains to some leaves. Marginal tears to title page, affecting border (repaired with paper). Marginal tears to several other leaves at beginning and end of book, affecting text (repaired with paper). Worming (some repaired with tape). Stamps. New, elegant leather binding.
Stefansky Chassidut, no. 90.

Noam Elimelech, Chassidic essays on the Torah, by R. Elimelech of Lizhensk, with Likutei Shoshana and Igeret HaKodesh. [Shklow: Aryeh Leib son of Shneur Phoebus, ca. 1790]. Second edition.
Rare edition of the Noam Elimelech, printed in Shklow, presumably between 1789 and 1794. This edition is unique for its noteworthy camouflage of the place of printing and name of printer. At first glance, the text of the title page is a copy of that of the first edition, including the names of the first publishers (with the omission of the place of printing and name of printer), however, careful study of the title page reveals that the place of printing and name of printer are alluded to through small circles above certain letters. The indicated letters make up the words: "Shklow, Aryeh Leib B.Sh.F (=Ben Shneur Feivish).
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 the son of R. Elimelech of Lizhensk, 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. Izek 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, I, 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, about which 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. Izek 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 segulah, and some special miniature format editions were published to serve as amulets for protection and success. Many put it at the head of an ill person as a segulah and protection, for a speedy recovery and to be saved from any misfortune. This book is known to be a segulah 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 segulah for easy births). This segulah 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 books Noam Elimelech and Or HaChochma" (pp. 38b-39a, Beregsaz 1931 edition).
Various ownership inscriptions in the blank pages at the end of the book: "…belongs to the princely young man… R. Nachman", "The renowned philanthropist R. Aharon Dov of Pukhavichy" and others.
Stamps of the Merchant's Kloiz in Kovno on several leaves.
[1], 1, 3-89, 70-97; 19 leaves. 20.5 cm. Condition varies, fair-good. Most leaves in overall good condition, stains and wear. Tears to title page, affecting several words of preface on verso, repaired. Title page and subsequent leaf, leaves 4-5 of the first pagination and 5 last leaves, presumably supplied from another copy. Dark stains, tears and damage to these leaves, affecting text, repaired with paper. Minor worming to several leaves. Inscriptions and stamps on title page. New leather binding.
Stefansky Chassidut, no. 375.
Variant. Lieberman and the Bibliography of the Hebrew Book both record a copy with [2] leaves at the beginning of the book. In these listings, the second leaf contains the preface, printed over two pages. In this variant, the preface was printed in smaller font, on one page only, on the verso of the title page (compare to the scanned copy of the NLI in the NLI website and Otzar HaChochma; and see Stefansky Chassidut, ibid).
This is the first Chassidic book printed in Shklow, which in those days was the stronghold of opponents to Chassidism. The bibliographer Chaim Lieberman in his book Ohel Rachel (I, pp. 176-177) writes that this edition was probably published between 1789 and 1794, and calls our attention to the interesting phenomenon of printing a Chassidic book in Shklow of that time. He contends that almost no Chassidic books were printed in Shklow, apart from a few Chabad books printed after 1803. At the end of his thesis, he suggests that this edition may have been printed especially for Galician Jewry, and the place of printing was concealed to enable to book to be smuggled over the border more easily. Since the prohibition of printing kabbalistic books in Galicia was only enacted in 1794, he surmises that the book may have been printed only after 1794 (based on this, listing 000313521 of the Bibliography of the Hebrew Book gives the estimated date of 1795; other places however record the year of printing as 1790).

Meor Einayim, Chassidic essays on the Torah, by Rebbe Menachem Nachum [Twersky] of Chernobyl. Slavita: [R. Moshe Shapira, 1798]. First edition.
Bound with: Yismach Lev (Part II of Meor Einayim), commentary on Aggadot and Midrashim (following the order of the Talmudic tractates), by Rebbe Menachem Nachum [Twersky] of Chernobyl. Slavita: [R. Moshe Shapira, 1798]. First edition.
Meor Einayim is a fundamental work of the Chassidic movement, and one of the first Chassidic compositions presenting the teachings of the Baal Shem Tov and the Maggid of Mezeritch (Mezhirichi). The author, the maggid R. Menachem Nachum of Chernobyl (1730-1798, Encyclopedia L'Chassidut, III, pp. 168-175), was one of the founders of Chassidism and the progenitor of the Chernobyl dynasty. He studied directly from the Baal Shem Tov and was a close disciple of the Maggid of Mezeritch. He served as maggid in Noryns'k, Pohrebyshche and Chernobyl. He acceded to his disciples' entreaties to print his teachings and delegated the task to his disciple R. Eliyahu son of R. Zev Wolf Katz, instructing him to publish his writings in the "fine and exceptional printing press established in Slavita…" (the printing press of R. Moshe Shapira, then in its early years).
The book was allegedly eighteen times longer, but when arranging it for printing, R. Nachum of Chernobyl commanded his disciples to burn many leaves, leaving only the teachings which were divinely inspired. His writings were divided by his disciples into two parts, one part on the Torah, including selections, published under the title Meor Einayim, and a second part pertaining to Talmudic aggadot, named Yismach Lev. The two parts were printed concurrently in Slavita, the same year. In later editions, the two parts were combined and published together. R. Nachum of Chernobyl passed away during the course of the book's preparation for print.
Chassidic leaders ascribed great importance and holiness to the book, studying it every day and preserving it as a protection. The Chozeh of Lublin and R. Yitzchak of Skver (grandson of the author) reputedly said that the book has the power to light up the person's soul, similarly to the Zohar, and R. Yitzchak Izak of Komarno asserted that Meor Einayim should never depart from before one's eyes, as all the teachings it contains are lofty and holy.
Signature on title page: "Shemarya Shmerel son of the late [?] Menashe Yosef". Stamp of R. "Ben Tzion Mordechai Hazan" (foremost Torah scholar of Iraq and Jerusalem, disciple of the Ben Ish Chai, founder of the Porat Yosef yeshiva in Jerusalem).
Two complete books, bound together. [2], 160; [1], 33, [1] leaves. 19.5 cm. Many blueish leaves. Most of the book in good condition, several leaves in good-fair condition. Stains. Dark stains, tears and damage to first title page and several other leaves in various places in the book, slightly affecting text in places, repaired. All the leaves were professionally cleaned and restored. Pen markings in several places. Several leaves trimmed close to text. New leather binding.
Stefansky Chassidut, no. 308; no. 237.