Keter Shem Tov, "All the holy teachings of R. Yisrael Baal Shem Tov" – selections of the Baal Shem Tov's teachings, arranged by R. Aharon HaKohen of Żelechów and Apta (Opatów). Two books in two volumes. Part I – Zhovkva, [1794]; Part II – Zhovkva, 1795. First edition. Printed by Yehuda Leib Meyerhoffer and Mordechai Rabinstein.
Keter Shem Tov is a renowned compendium of the Baal Shem Tov's teachings. The book contains teachings of the Baal Shem Tov selected from the books of his disciples, R. Yaakov Yosef of Polonne and the Maggid of Mezeritch. This is one of the first compendiums printed of the teachings of the Baal Shem Tov.
These two volumes were published in Zhovkva, 1794-1795. Approbations from Rebbe Menachem Mendel of Liska, R. Shlomo of Karlin and R. Avraham Moshe of Pshevorsk are featured at the beginning of Part I, followed by the "Tzavaah from the Baal Shem Tov". The subsequent leaf contains a letter which the Baal Shem Tov addressed to his brother-in-law R. Gershon of Kitov, in Eretz Israel. An approbation by R. Moshe Tzvi Hirsh Meisels is printed at the beginning of Part II.
The compiler of this book, R. Aharon HaKohen of Żelechów and Apta (Encyclopedia L'Chassidut, I, p. 157), authored several popular Chassidic books, including Or HaGanuz LaTzadikim, the Tefilla Yeshara – Keter Nehora siddur and other books. He was the disciple of R. Uziel Meisels of Ryczywół. He succeeded R. Levi Yitzchak of Berditchev as rabbi of Żelechów, and later served as rabbi of Biłgoraj. In 1803, he was appointed rabbi of Apta, alongside Rebbe Avraham Yehoshua Heshel, the Ohev Yisrael.
This edition has several variants. The first part was published in several variants with minor typographic variations and differences to the text of the title page (see Bibliography of the Hebrew Book, listing 139450). Two different title pages were printed for Part II, one a copy of the text of that of Part I, with the addition of the words "Part II", and the second with a different text. Some copies feature both title pages, but most copies only have one title page. This copy features the first type of title page.
Signature on title page of Part I: "Avraham Leib Yalish Segal(?)…".
Two volumes. Vol. I: [2], 28 leaves. 17.5 cm. Fair condition. Stains and wear. Dark stains to upper part of most leaves. Worming to title page, slightly affecting text, repaired with paper. Marginal paper repairs to title page. Tears and damage to edges and margins of many leaves, slightly affecting text on several leaves, repaired with paper. New leather binding. Vol. II: [31] leaves. 17.5 cm. Most leaves in good-fair condition. Stains and wear. Minor damage in several places. Worming and tears to some leaves, slightly affecting text in several places. Large marginal tears to last three leaves, affecting text, with handwritten replacements and paper repairs. Upper margins of several leaves trimmed, affecting column headings (three leaves with headings almost entirely lacking). New leather binding.
Stefansky Chassidut, no. 249.

Luach Birkat HaNehenin, with the order of handwashing, by R. Shneur Zalman of Liadi – the Baal HaTanya. Zhovkva, [1801]. The words "In the community of Shklow" are emphasized and enlarged on the title page, while the place of printing, Zhovkva, is indicated in smaller letters.
Edition printed in the lifetime of the author, the Baal HaTanya. Several editions of this composition were printed in the Rebbe's lifetime, yet most did not survive, and of some only one copy is extant.
The purpose of Luach Birkat HaNehenin was to set down the laws of Berachot as ruled by the Baal HaTanya, in a concise format. The bibliographer R. Chaim Lieberman surmised that the composition was named Luach – plate, since it was originally printed as a broadside intended for posting on the walls of synagogues and study halls (similar to calendars and other synagogue posters).
The Baal HaTanya first established his rulings pertaining to the laws of Berachot in the Shulchan Aruch he authored (while in Mezeritch, 1772-1773). The Shulchan Aruch was only printed after his passing, in Kopust 1816, though prior to that, the Rebbe composed this Luach with abridged laws for practical application, based on his Shulchan Aruch. This composition was printed in his lifetime and follows the rulings appearing in the Shulchan Aruch of the Baal HaTanya.
The Baal HaTanya later wrote a third composition pertaining to the laws of Berachot, named Seder Birkat HaNehenin. This composition too was printed several times in the lifetime of the Rebbe, within his siddur, and its rulings differ from those appearing in his Shulchan Aruch and Luach. While in the latter compositions he ruled following more recent halachic authorities such as the Magen Avraham, in Seder Birkat HaNehenin, he reconsidered and ruled according to the Rishonim.
Ownership inscription on the title page: "This Tanya by the illustrious Torah scholar and master of the entire diaspora, belongs to the outstanding R. Ze'ev [?]".
[1], 2-27, [1] leaves. Approx. 18 cm. Good condition. Stains, dampstains. Light wear. Several tears, slightly affecting text. Perforation to inner margins from past binding. New leather binding.
The publisher of this edition, R. Yaakov son of R. Naftali Hertz of Brody, also published the second edition of the Tanya, in Zhovkva in 1799.
Stefansky Chassidut, no. 262. See: Lieberman, Ohel Rachel, I, New York 1944, p. 144; Mondschein, Sifrei HaHalacha shel Admor HaZaken, New York 1984, p. 202 onwards.

Sefer Ohev Yisrael, Chassidic homilies on the Torah, by Rebbe Avraham Yehoshua Heshel of Apta (Opatów). Zhitomir: R. Chanina Lipa and R. Yehoshua Heshel Shapira, 1863. First edition.
This copy features a half-title page in addition to the standard title page. This additional title page is not found in most copies and is not recorded in the Bibliography of the Hebrew Book.
The book was brought to print by the grandson of the author, Rebbe Meshulam Zusia of Zinkov. He relates in his foreword how his father, Rebbe Yitzchak Meir, son of the author, realized that each person was recording the Rebbe's teachings according to their own perception, and was concerned this would lead to misunderstanding. He therefore chose one astute, outstanding Torah scholar and designated him to record the holy teachings, after which the writings were reviewed, and when necessary corrected, by the Rebbe. Later in the foreword, he explains that the book was named Ohev Yisrael, based on the author's repeated assertion that the one character trait he could confidently pride himself in, even before the Heavenly court, was his outstanding love for his fellow Jew. Before his demise, he instructed his sons to write no other praise on his tombstone but Ohev Yisrael (Lover of Jews).
R. Yosef Shaul Nathansohn wrote in his approbation (to the Lemberg edition): "…he loved every Jewish person with his heart and soul, and would show great affection particularly to Torah scholars. And our fathers related to us that while he was here [in Lviv], all the leading Torah scholars of the city would arise early to come and absorb his wondrous teachings…".
[4], 3-117 leaves. Including half-title page bound after the standard title page. Leaves 111-114 bound out of sequence. 26 cm. Overall good condition. High-quality paper. Wide margins. Stains. Marginal tears to title page and leaf of approbations, not affecting text, repaired. Worming and tears to final two pages, repaired. Several leaves presumably supplied from a different copy. Margins of several smaller leaves completed with paper to match other leaves. New elaborate leather binding.
Stefansky Chassidut, no. 19.

Lengthy letter (2 pages, approx. 26 lines), handwritten and signed twice by Rebbe Meir of Premishlan (Peremyshliany), addressed to his son-in-law and nephew, Rebbe Avraham. Summer 1837.
The letter contains many blessings: "…please inform me of everyone's good health… With us there is life, with G-d's mercy until the coming of the Redeemer. And may we live in good health and strength to serve our Creator until the age of a hundred…". The letter then presents detailed instructions regarding renovations and building work being done in his home (the letter was presumably written from a different location where the Rebbe spent the end of the summer). Some of the instructions are based on kabbalistic principles and segulot. It appears from the letter that the Rebbe had a special Shabbat room which was not used during the week, and he instructs his son-in-law that they should live in that room during the renovation works on the rest of the house: "…please ensure that it be pleasing and beautiful, and to have it whitewashed, and only while the house is being whitewashed should they live in the Shabbat room, out of necessity, and it should be magnificent, since the High Holidays are approaching. May they be upon us and the Jewish people for good life. So are the words of your father-in-law and uncle, Meir son of the rabbi". The signature is followed by further instructions regarding the renovations in preparation for the holy festivals of Tishrei, addressed to other family members, his son and other sons-in-law – "and ensure that peace should reign, and that they should dwell in happiness…". Further in the letter is another signature: "Meir", followed by additional detailed instructions regarding the building works: "and they should distance themselves from theft, even of a penny…". (In 1837, his great Beit Midrash was built in Premishlan, however this letter concerns the building works on his private home – a fact unknown to his biographers – see: M. Gerlitz, Aspaklaria HaMeira, Bnei Brak 1997, vol. II, beginning of chapter 26).
Rebbe Meir of Premishlan (1783-1850), a foremost Chassidic luminary. He was the son of R. Aharon Leib of Premishlan and grandson of the great R. Meir of Premishlan (disciple of the Baal Shem Tov). His prime teacher was R. Mordechai of Kremenets (son of R. Michel of Zlotchov), but he frequented the court of the Chozeh of Lublin as well. He was particularly celebrated for his righteousness and his farseeing Divine Inspiration. He is credited with hundreds of stories of wonders and salvations. Renowned for his exceptional philanthropy, he would reputedly dispense all his possessions to charity without leaving a penny for himself, and would not go to sleep before having distributed all the charity monies in his possession. He was highly esteemed by one and all, and R. Shlomo Kluger, who was not a Chassid, eulogized him with great reverence, referring to him as "The celebrated, outstandingly righteous man, a G-dly person…and I have merited seeing him twice, it is like being in the Divine presence".
Recipient of the letter: His son-in-law, Rebbe Chaim Avraham Redlich of Mykolaiv (d. 1871, Encyclopedia L'Chassidut, I, pp. 564-565). He was the grandson of R. Aharon Leib of Premishlan, and son-in-law of his uncle R. Meir of Premishlan. He succeeded his father-in-law R. Meir as rebbe, and most of the Premishlan Chassidim continued frequenting his court. He was also reputed as a wonder-worker, and just like his father-in-law, he would distribute all his money to charity.
The family members and associates of R. Meir mentioned in the letter: His son R. Tzvi Hirsh (who passed away in his lifetime), his son-in-law R. Tzvi Hirsh Frankel (grandson of the Degel Machaneh Efraim), his daughter Rechel (wife of R. Yechiel Michel of Glina), his associates R. Zalman Shmuel and R. Avigdor (who are not known from other sources), his associate R. Gedalia David who sponsored the building expenses (this may be the philanthropist R. Gedalia of Skohl, a beneficiary of one of the wonder stories of R. Meir of Premishlan – see: Aspaklaria HaMeirah, II, pp. 377-381).
[1] leaf, written on both sides. 18X23 cm. Fair-good condition. Dampstains and folding marks. Wear and ink fading.
The handwriting of R. Meir of Premishlan is considered by Chassidic leaders as a segulah and "holy amulet". R. Tzvi Hirsh of Liska (teacher of Rebbe Yeshaya of Kerestir) owned a letter from R. Meir of Premishlan, and he greatly cherished it – "The holy tzaddik R. Tzvi Hirsh of Liska had a letter handwritten by our rebbe in his possession, which he received as a gift from one of his Chassidim. He guarded this letter like the apple of his eye, and regarded it as a holy amulet. He would occasionally show it to one of his associates" (Aspaklaria HaMeira, I, p. 253).