Torat Zevach, laws of Shechita, Terefot and porging, by R. Shlomo Ganzfried author of Kitzur Shulchan Aruch. Lemberg (Lviv), 1848. First edition.
Wide-margined copy, previously owned by the author. His signature appears at the top of the title page: " Shlomo Ganzfried". Marginal emendations and glosses, handwritten by the author.
This copy, with the handwritten emendations of the author, served as basis for the third edition – Ungvar, 1869. The title page of the third edition states: "Reprinted with emendations from the author". Indications of this copy having been used in the printing press remain in several places: numerous ink stains; scores around sections of text on some leaves; "24" inscribed on leaf 39 (both sides) – corresponding with the beginning of gathering 24 in the third edition (see enclosed material).
In addition, two leaves (4 written pages) of the initial draft of this composition were bound in this copy (between leaves 5 and 6). The draft leaves are handwritten by the author, with many marginal and interlinear additions and emendations. These leaves include the text of the end of section 9 until the beginning of section 16, with variations compared to the printed version. At the beginning of section 14 (of the handwritten leaves), the author added: "Requires rearrangement".
R. Shlomo Ganzfried (1804-1886), son of R. Yosef (rabbi and posek in Ungvar). From the age of 8, with his father's untimely passing, he was raised by R. Tzvi Hirsh Heller (R. Hirshele Charif), author of Tiv Gittin (during that period, his condisciple was Rebbe Tzvi Hirsh Friedman of Liska, author of Ach Pri Tevua). R. Ganzfried's first book, Keset HaSofer, on the laws of scribal writing
of Torah scrolls, tefillin and mezuzot (Óbuda, 1834), earned the effusive approbation of the Chatam Sofer, who stated that no scribe should be ordained without demonstrating proficiency in this book. The Chatam Sofer even recorded his glosses to this book. R. Ganzfried at first avoided assuming a rabbinical position, earning a living through commerce, but when he lost his money, he agreed to serve as rabbi of Brezewitz (Brezovica). From 1850, he served as head of the Ungvar Beit Din, until his passing in 1886. He was a prominent leader of Hungarian Orthodox rabbinate.
He authored dozens of important works, including Torat Zevach, however he is best known for his Kitzur Shulchan Aruch, a clear summary of the Shulchan Aruch, printed in many editions since its first publishing in 1864 in Ungvar (Otzar Yisrael, New York, 1909, notes that up until that point, half a million copies had already been published, and according to the bibliographer Dr. Yitzchak Rivkind, over a million copies had been published by 1960).
Torat Zevach also became a basic book, reprinted in many editions. Apart from this first edition, it was reprinted in Lviv, 1860, and a third time (with emendations based on this copy), in Ungvar 1869. It was then printed in Zhitomir 1870, Lviv 1879, Munkacs 1893, and more.
[1], 46, [4] leaves (four leaves with a responsum from R. Shlomo Kluger and more, which were originally printed at the beginning of the book. In this copy, they were bound at the end, not in the correct order. It must be noted that in the third edition, the contents of these leaves appear at the end of the book) + [2] handwritten leaves (4 written pages). Lacking lower half of leaf 19. 26 cm. Wide margins. Fair condition. Stains, ink stains, wear, worming, tears and cuts, affecting text in some places. Many leaves professionally restored. New, elaborate gilt tooled leather binding.

Maggid Devarav LeYaakov, Likutei Amarim, by the Maggid R. Dov Ber of Mezeritch (Mezhirichi). Korets, [1784]. Second edition, with additions by the author.
This edition includes over ten new essays composed by the author, which were not included in the first edition. The new essays were printed on the final six pages.
The title page states: "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…".
Both editions of this book were 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 forewords 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 of the Maggid's words to enthuse his many listeners in their worship of G-d.
The foreword 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 every year, in the month of Nisan, which celestial administrators where appointed to govern the world, in order to know how to deal with them.
Later in the foreword, the publisher relates of 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 his teachings, assuring him that whatever results would be satisfactory.
These forewords were reprinted in his book Divrat Shlomo (Zhovkva, 1848). In an approbation by the Chozeh of Lublin for the book Divrat Shlomo, he relates to these forewords and writes: "His character has already become renowned through the foreword he composed for the book Likutei Amarim by our great master and teacher R. Dov Ber".
The first foreword 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. 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.
One of the additions included at the end of this edition is a question which the Maggid was asked on one of his essays, and the response given by the Maggid: "The holy rabbi and author was asked regarding the homily he gave over… and he responded…".
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 (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 well-versed in both revealed and hidden realms of the Torah.
[3], 54 leaves. 19 cm. Good condition. Stains. Marginal tears to several leaves, not affecting text. Printing defect to leaves 8, 32, 35 and 38, affecting text. Censorship stamp on title page. New leather binding.
Stefansky Chassidut, no. 325.

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 of this edition, 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). Three important approbations from Chassidic leaders are printed on the verso of the title page: Approbation by R. Yaakov Shimshon of Shepetivka (with mention of the printer R. Moshe Shapira); approbation by 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.
A foreword by the author's son Rebbe Elazar Weisblum is printed after the approbations, and it includes 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. Ohel Shlomo, biography of Rebbe Shlomo of Radomsk (part II, Piotrków, 1935, p. 31), 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. Izek of Kaliv and R. Mendel of Rymanów.
Since its publishing, the book was deemed sacred to all, to the extent that the author's 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, 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 book Noam Elimelech and Or HaChochma" (pp. 38b-39a, Beregsaz 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 devastated Tiberias in 1837, and was buried there close to her father R. Zev Wolf of Cherny-Ostrov. 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.
82, 84-150 leaves (mispagination, no lacking leaves). 18 cm. Condition varies. Most leaves in fair or fair-good condition. Several leaves in fair-poor condition. Half of title page lacking, replaced in photocopy. Stains. Tears, damage and worming to some leaves, affecting text, professionally restored. Dark stains to several leaves, affecting text. New leather binding.
Stefansky Chassidut, no. 376.

Otot HaShamamyim – Derishat Ari, on Shulchan Aruch. Part I: Laws of Mila and Tefillin, Shabbat, Yom Tov and Chol HaMoed. Part II: Laws of Niddah. By Rebbe Aryeb Leib HaLevi Rabbi of Strizov (Strzyżów). Zhitomir, 1805. Name of printer not indicated.
Approbations by R. Levi Yitzchak of Berditchev, the Maggid R. Yisrael of Kozhnitz, and Rebbe Moshe Teitelbaum (the Yismach Moshe) – the author's disciple.
The author, R. Aryeh Leib HaLevi (1736-1803, Encyclopedia L'Chassidut, I, p. 58) was a foremost Chassidic leader, rabbi of Strizov and other communities. He authored Derishat HaAri, Otot HaShamayim and Even Pina on Shulchan Aruch Even HaEzer. The Maggid of Kozhnitz writes in his approbation to this book: "…I knew him in the past, when he was in this community, and I perceived that he was an eminent rabbi…". Rebbe Moshe Teitelbaum, author of Yismach Moshe, cousin and close disciple of the author R. Aryeh Leib, refers to him reverently in his approbation: "The greatest amongst giants… my master and teacher….". R. Levi Yitzchak of Berditchev, in his approbation, extols the author's virtues: "His entire life, he did not depart from the tent of Torah, rendering his nights like days… and he studied Torah for the sake of Heaven, and dove into the mighty waters of the Talmud and halachic literature, in order to derive from them the laws…".
R. Yosef Shaul Nathansohn, author of Shoel UMeshiv, writes in his approbation to Responsa Heshiv Moshe by the Yismach Moshe: "He [=the Yismach Moshe] was a disciple of the great Torah scholar, author of Derishat Ari on Even HaEzer, and it appears that he learnt from him both revealed and hidden parts of the Torah, since the Derishat Ari was well-versed in Torah and Chassidism, no secret was hidden from him, and the Yismach Moshe received both Torah and practical Kabbalah from him".
In their foreword, the sons of the author relate to the unusual name given to the composition – Otot HaShamayim, asserting that although they do not know their father's reason for giving this name to his book, they are certain that he had a precise explanation for it, which he did not disclose. They add that his disciple, the Yismach Moshe, heard directly from the author that his compositions and the names he gave them were all based on Kabbalah.
93, 18 leaves. 19.5 cm. Good-fair condition. Stains. Dampstains. Worming to title page and other leaves, slightly affecting text. Edges of several leaves rough-cut, affecting text slightly on one leaf. Censorship stamp and inscription on leaf 3. New binding.
Only very few Hebrew books, including several Chassidic books, were printed in Zhitomir in the early 19th century (1804-1805), prior to the relocation of the Shapira printing press from Slavita to Zhitomir in 1847. This is one of the first books printed in Zhitomir.
Stefansky Chassidut, no. 36.