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.

Two documents related to R. Meshulam Zalman Neumark Rabbi of Horki:
· Letter with ruling regarding the rabbinical position of R. Meshulam Zalman Neumark Rabbi of Horki, endorsed with the signatures of R. Yehuda Leib of Kopys, R. Chaim Schneur of Liadi and R. Yisrael Noach of Nizhyn. Lyubavichi, Elul 1855 – Horki, Tishrei 1856.
The margins of the ruling bear the signatures of "Naftali Hirsch", "Yechezkel HaCohen" and "Noach son of R. Avraham Ginzburg". We do not have further information regarding these three rabbis and presumably, they were disciples of the author of the Tzemech Tzedek and lived in Lyubavichi or were visiting there for the High Holidays.
The verso bears the signatures of three sons of the Tzemech Tzedek: R. Yehuda Leib of Kopys (Kapust), R. Chaim Schneur Zalman of Liadi and R. Yisrael Noach of Nizhyn who endorse the ruling: "Regarding the ruling, we agree to it. And G-d should bestow peace in your cities… Yehuda Leib and Chaim S. Zalman and Yisrael Noach". Under these signatures, are signatures of ten Horki community leaders endorsing the compromise: "We, the undersigned, endorse all that which has been decided by the parties and by the sons of the Rebbe. For reinforcement, we have signed on Sunday night [Erev Sukkot] 1857, here in Horki".
· Letter of semicha (ordination) to the rabbinate sent by R. Naftali Hirsch to the Horki community leaders. [Without note of location or date, apparently, written together with the rulings in the town of Lyubavichi, Elul-Tishrei 1856].
Letter of semicha to the rabbinate sent by R. Naftali Hirsch to the Horki community leaders, containing lavish praise of the cleverness and knowledge of R. Meshulam Zalman and his ability to rule practical halachic decisions and "he is fitting for the position of rabbi and can be relied upon in all Torah matters…". Further in the letter, R. Naftali refers to a halachic responsum written by R. Meshulam Zalman Neumark.
Background of the letter: In the town of Horki (Mogilev region, Belarus. Chabad town, near Shklow and Lyubavichi), R. Meshulam Zalman Neumark, succeeded his father-in-law, R. Yehoshua Eliyahu, as rabbi of Horki from 1850-1826. Some Horki community leaders were opposed to the officiation of R. Meshulam Zalman alone as rabbi of their town and tried to push the appointment of another rabbi named R. Duber. R. Meshulam Zalman did not acquiesce to the additional position and the matter was brought before the dayanim who signed this letter for arbitration and they proposed a compromise that R. Duber join R. Meshulam Zalman for a period of three years… "And he will receive one and a half rubles every week from the community funds and the salary of R. M. Zalman of four rubles will be reduced by only one half ruble and he and the widow of the late R. [Yehoshua] Eliyahu [died ca. 1856] will receive three and one half rubles. After the conclusion of these three years, the community is not obligated to pay a salary to R. Duber even if his party does not wish to rely solely on R. Zalman… We hereby sign this on Sunday, the 14th of Elul 1857, here in Lyubavichi. Naftali Hirsch, Yechezkel HaCohen, Noach son of R. Avraham Ginzburg".
From the time the Rebbe the Tzemach Tzedek (1789-1866) was appointed in 1828, he was followed by a large segment of Jews in Belarus. In the 1840s, growing weaker with age, he enlisted the assistance of his illustrious sons in receiving Chassidim and giving advice and delivering Chassidic discourses in public. From time to time, the rebbe would send his sons to faraway towns to inspire the people and eventually, they reached out to thousands of Chabad Chassidim. They would also arbitrate disputes and Chabad public affairs and disagreements were resolved according to their rulings. Only difficult cases were presented to the ruling of their great father. Each of the sons (with the exception of the eldest) had a court in Lyubavichi with their own admirers and close followers during their father's lifetime. Some towns as well, were divided in their affiliation with one of the brothers. A number of letters with the signatures of all three brothers survived until today and this is one of those letters which documents their activities in the leadership of Chabad Chassidism in those days (another letter of the three sons of the Tzemach Tzedek from 1860, regarding the rabbinical position of R. Meshulam Zalman in Horki after the conclusion of the three-year period mentioned in this letter is printed in the 2013 edition of Igrot Kodesh of the Rebbe, the Tzemach, p. 203).
Rebbe Yehuda Leib of Kopys (1811-1866), clung to his grandfather, the Mitteler Rebbe (R. Dov Ber) from a young age. During the leadership of his father, the Tzemach Tzedek, he would manage all public matters of the Chabad communities. His father relied on him completely and trusted him with many issues including sensitive matters and appointed him to deliver public Chassidic discourses as well. Most of the Chabad Chassidim followed his leadership and he was the most dominant son of the Tzemach Tzedek. During his father's last years, he served as Rebbe in all matters, even receiving kvitlach and his words proved to be prophetically true. After his father's passing in 1866, he moved from Lyubavichi to Kopys (Kapust). That Rosh Hashanah, thousands of Chassidim flocked to his court. He had grand aspirations and plans to disseminate Chassidic teachings, however, he died suddenly only one half year after his father.
Rebbe Chaim Schneur Zalman of Liadi (1814-1880), was renowned for his fervent prayers whose passion would break the hearts of those who heard them and rouse them to repentance. He was wise and clever and had an exceptionally good heart and would graciously welcome each and every person. His council brought success and his blessings were fulfilled. In 1869, he moved from Lyubavichi to Liadi and continued leading Chassidim from there. The author, Alexander Ziskind Rabinowitz, born in Liadi, reminisces about the aristocratic bearing, diligence, good heart, royal court, rich library and melodious moving prayers of R. Chaim Schneur Zalman.
Rebbe Yisrael Noach of Nizhyn (1817-1883) was an outstanding Torah prodigy in his proficiency of Talmud and poskim. Some of his responsa were printed in contemporary books. His responsa were clearly and pleasingly edited, without leaving unresolved issues, especially excelling in his ability to find allowances in his rulings. During his father's lifetime, especially during his father's later years, he would present questions to his father and cite his responses. Sometimes, he would write the Rebbe's responses and at other times, he himself would write the responsa and his father would edit the answer before it was sent. In one of his books, R. Chaim Na'eh writes that R. Yisrael Noach was vexed with the publisher of his father's books of responsa since he included some responsa of R. Yisrael Noach as well and did not bother to cite them in his name, lending to confusion between the responsa of the Tzemach Tzedek and those of his son. R. Yisrael Noach was known for his extreme humility and his prayers were recited with bitter tears. In a letter, he movingly writes of a scene which affected him greatly, describing a hachnasat sefer Torah which took place with much pomp and joy by former Cantonists, simple unlearned Jews. He tells that while lying in bed enveloped in his thoughts, he heard a Heavenly voice call out to him in a dream: "Do not wonder why the bush is burning and the bush is not consumed…".
We have not been able to reveal many details regarding the life of R. Naftali Hirsh whose signature appears on the semicha letter and whose signature heads the three other signatures on the ruling. Apparently, he was a foremost Torah figure in his times since the Tzemach Tzedek and his sons appointed him as head of the Beit Din which arbitrated the issue of the rabbinate of the Horki community and he also wrote a letter of semicha for R. Meshulam Zalman Neumark [who evidently began his tenure as rabbi before receiving semicha].
The subject of the letter, R. Meshulam Zalman Neumark (died in 1893) was an important Chabad rabbi, disciple of the Tzemach Tzedek and of R. Shmuel Schneersohn of Lubavitch. He served in the rabbinates of Horki, Starodub, Vitebsk and Nevel. He was very active in rescuing Jews from conscription to the Russian army and was imprisoned for two years, in 1881-1882, paying for this "crime". The Maharil of Kopys wrote about him: "Famous posek, erudite in halachic rulings and in Chassidic knowledge as well…".
[2] leaves. [3] written pages. 23 cm. Fair condition. Stains. Folding marks. Wear and tears to edges and to folding marks, not affecting text.
To the best of our knowledge, these letters have never been printed.