Large, impressive collection of more than 30 editions of the book Noam Elimelech by R. Elimelech of Lizhensk, one of the fundamental works of Chassidic teachings. Earliest edition: Polonne, [1804] – the fourth edition.
This collection contains all the editions of the book published in the 19th century and several editions from the first half of the 20th century.
List of editions:
• Polonne, [1804]. Fourth edition. Stefansky Chassidut, no. 377.
• Polonne [1814]. Fifth edition. Stefansky Chassidut, no. 378. (This copy has [105] leaves. The Bibliography of the Hebrew Book lists only [104] leaves).
• Hrubieszów, 1817. Sixth edition. Two variant copies. The title page of one copy is printed in black and red. The place of printing and part of the name of the printer were omitted in the other copy (this copy lacks 2 leaves in the middle – 47-48). Stefansky Chassidut, no. 379.
• [Russia-Poland, ca. 1820]. Seventh edition, false name of author. This is the first edition of Hanhagot HaAdam by R. Elimelech of Lizhensk. Due to the falsification, it has erroneously been attributed to R. Yechiel Michel of Złoczów. Stefansky Chassidut, no. 380.
• [Russia-Poland, ca. 1820]. A different edition than the previous one.
• 14 editions printed in Lemberg (Lviv) from 1849 to 1875.
• Two editions printed in Warsaw, in 1880 and ca. 1890. • Krakow, 1896. • Warsaw, 1901. • Podgórze, 1904. • Warsaw, 1908. • Warsaw, [1922?] (the year on the title page is 5682 [=1922] – such an edition is not recorded in the Bibliography of the Hebrew Book; this is a stereotype edition, possibly printed after 1922). • Lublin, 1926. • Krakow, 1932. • Jerusalem, [ca. 1935]. • Mukachevo, [1940]. • New York, [1942].
Enclosed:
• 6 leaves of the Shklow 1790 edition (second edition; Stefansky Chassidut, no. 375). Leaves 51-52, 55-56, 79-80 (leaf 80 is marked 75).
• Title page of the Polonne 1804 edition.
• Last leaf of the Lviv 1849 edition (with "Secrets by the kabbalist sage… Yosef Gikatilla").
Noam Elimelech was one of the first Chassidic books, and is considered until this day to be one of the fundamental works of Chassidut. The book contains the essential part of the teachings of R. Elimelech of Lizhensk on Chassidut, purity of thought and attachment to G-d. R. Elimelech had five disciples, who disseminated Chassidut 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 by 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, 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).
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).
32 books and another 8 leaves. Size and condition vary.

Six Orders of the Mishnah, with the commentaries of R. Ovadia of Bartenura and Tosfot Yom Tov, and with the commentaries Maaseh Oreg, Pnei Zaken and Atzei Eden, by Rebbe Yitzchak Eizek Yehuda Yechiel Safrin of Komarno. Lemberg (Lviv), 1861-1862. First edition. Five volumes from the first printing, with the printers' device – shield grasped by a bear and a gazelle; volume of Taharot from the second printing (same edition), without the printers' device.
The Rebbe of Komarno composed three commentaries on the Mishnayot: Atzei Eden covers nearly the entire Mishnah (ending in the middle of Ohalot) and comprises a short summary of the commentaries on the Mishnah (divided into two parts: Etz HaChaim and the Kabbalistic Etz HaDaat); two other commentaries on Order Zera'im and Order Taharot – Maaseh Oreg on the Talmud Yerushalmi and the Tosefta pertaining to the Mishnah, and Pnei Zaken which contains the halachic conclusions according to the Rambam. The commentaries were first printed in Lemberg 1861-1862, and include Kabbalistic explanations and allusions on the Mishnah and the Halacha.
The author's introductions were printed at the beginnings of Part I (Zera'im) and Part VI (Taharot). At the end of the introduction to Taharot, he writes: "I will copy the Tosefta… and explain it according to the foundations of the Rambam, in the works named Maaseh Oreg and Pnei Zaken. Afterward, I will explain the Mishnah according to the Rambam and based on the books of the Gaon of Vilna… I have arranged the Tosefta according to the order of the Gaon of Vilna…" (referring to the book Taharat HaKodesh, Zhovkva 1804, containing the commentaries and corrections of the Gaon of Vilna).
Rebbe Yitzchak Eizik Yehuda Yechiel Safrin Rabbi of Zidichov and Komarno (1806-1874), a G-dly kabbalist and leading transmitter of the teachings of the Baal Shem Tov, a nephew and close disciple of the Sar Beit HaZohar, Rebbe Tzvi Hirsh of Zidichov. He was cherished by foremost Chassidic leaders – the Chozeh of Lublin (who served as his matchmaker), the Rebbe of Apta, R. Moshe Tzvi of Savran, his uncle R. Moshe of Sambor, R. Yisrael of Ruzhin, and others. He authored many books on Chassidut and Kabbalah, including the Heichal HaBerachah commentary to the Five Books of the Torah, based on the teachings of the Arizal and the Baal Shem Tov. The Heichal HaBerachah Chumashim are considered fundamental books in Chassidic thought and Kabbalah. They were especially cherished by rebbes of various dynasties (the Zidichov dynasty, the Divrei Chaim and his descendants, the Tzemach Tzedek of Lubavitch, and others), who extolled the exceptional holiness of the kabbalistic teachings contained in his commentaries.
Stamp on title page of Taharot: "Chaim Aharon David Deutsch son of R. Y.Y. [Yosef Yisrael] Rabbi of Balassagyarmat" – grandson of the Goren David; signature-stamp of his brother: "Noach Yaakov son of R. Y.Y. Deutsch, son-in-law of the rabbi of Selish [Vynohradiv]".
The back endpaper of the Zera'im volume bears a signature and an ownership inscription of R. Tzvi Hirsh Hershkowitz. The title page of Mo'ed volume bears signatures and stamps of "Akiva Roth" (possibly R. Akiva Roth of Grosswardein, grandson of R. Shimon Sofer).
6 volumes. Zera'im: [5], 97; 26; 94 leaves (leaf 31 of last sequence appears twice). Mo'ed: [1], 59, 61-141 leaves. Lacking [1] leaf after title page (with the Rishon L'Tzion commentary). Nashim: [1], 129, [1] leaves. Leaf 29 bound out of sequence. Nezikin: [1], 4, 7-14, 17-184 leaves. Lacking [1] leaf after title page (with the Rishon L'Tzion commentary). Not including rare Perek Kinyan Torah leaves (missing in most copies). Kodshim: [1], 94; 43 leaves. Taharot: [1], 296 leaves. Misfoliation.
27-28.5 cm. Overall good-fair condition (condition varies). Stains and wear. Worming to some volumes. Tears to title page of Zera'im, slightly affecting printers' device. Repaired tears to some other title pages. Tears to several leaves in Kodshim volume, affecting text. Margins of Taharot volume trimmed, affecting headings of several leaves. New bindings.
Stefansky Chassidut, no. 367.
There were two printings of the first edition, with minor differences. The first printing was published in 1861, with the printers' device appearing on the title pages. The second printing was published in 1862, using copies of the first printing, with new title pages not including the printers' device. The device, with an illustration of a bear and a gazelle, alludes to the names of the printers – R. Dov Berish Luria and R. Tzvi Hirsh Sperling.

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 "Maggid Devarav LeYaakov" are emphasized, alluding to the name of the author, R. Dov], selected discourses… pure sayings… hearken to the words of the king… 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 press 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 his words had to enthuse his many listeners in their service 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, in the month of Nissan each year, which celestial administrators were appointed to govern the world, in order to know how to handle them.
Further in the foreword, 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 said to nevertheless record the teachings, assuring him that the results would be satisfactory.
These forewords were reprinted in his book Divrat Shlomo (Zhovkva, 1848). In an approbation the Chozeh of Lublin accorded his book, 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 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 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 in one of his responsa (Orach Chaim, section 16), that the book Likutei Amarim is not found in his community, but the passage 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.
Early stamp: "---Aryeh son of Menachem Mendel ----" and an undeciphered Oriental signature on title page. 
[4], 60 leaves. 18.5 cm. Fair condition. Stains and wear. Traces of past dampness, with dark mildew stains. Tears to most leaves, with damage and loss of text (the entire book was professionally restored and the text was replaced in photocopy). Stamps and inscriptions. New leather binding.
Stefansky Chassidut, no. 324.