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.

Chelkat Binyamin, Passover Haggadah with kavanot of the Arizal and the Chelkat Binyamin commentary by Rebbe Binyamin, maggid of Zalozitz (Zaliztsi) and Zalishchik (Zalishchyky). Lviv: Rebbetzin Yehudit [Rosanes], [1794]. First edition of the first Chassidic Haggadah to be printed.
Approbation by R. Levi Yitzchak of Berditchev, who acclaims the composition as capable of "bringing many to repentance", and extols the virtues of the author: "…by this righteous and G-dly man, the late R. Binyamin who served as maggid of Zalozitz… and I saw several thoughts which were delightful, whether in revealed or hidden realms of the Torah, all are equally worthy, it is therefore fitting to publish it, so that its flavor and fragrance may spread afar, to bring many to repentance…".
The author, R. Binyamin, maggid of Zalozitz (d. 1791), was a leading disciple of the Maggid of Mezeritch and R. Yechiel Michel of Zlotchov. He was proficient both in revealed and hidden realms of the Torah, and was one of the main disseminators of Chassidic writings, in the early years of the Chassidic movement. His compositions include: Ahavat Dodim – commentary to Shir HaShirim; Torei Zahav – on the Torah, Megillot Eicha and Esther; Amtachat Binyamin – on Megillat Kohelet. Following his demise, his son R. Asher Zelig published all his works. This commentary to the Haggadah is based on kabbalistic and Chassidic teachings, and quotes Torah thoughts from early Chassidic masters in several places.
On the title page (both sides), ownership inscriptions in Sephardic script of Shlomo son of R. Yitzchak. On pp. 11b and 26a, two lengthy glosses in Sephardic script. Both glosses begin with: "So said Ch. Uziel". The first gloss contains kabbalistic thoughts.
[1], 25, [13] leaves. 21.5 cm. Thick paper. Good-fair condition. Stains. Wine and food stains to approx. 4 leaves. Light worming to title page and four subsequent leaves. Marginal damage and tears to first leaves, not affecting text. Dark stains and damage to inner margins of several leaves, resulting from the leaves adhering to each other. Leaves trimmed close to page headings in several places (with slight damage). New leather binding.
Stefansky Chassidut, no. 156; Yaari 253; Otzar HaHaggadot 373.

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.