Birat Migdal Oz, Birkot Shamayim, Part III of R. Yaakov Emden's siddur. Berdychiv, 1836. Second edition.
Part III of the siddur Paltin Beit El, arranged by R. Yaakov Emden (first published in Altona, 1745-1747). The other parts were not printed in Berdychiv. This part contains Seder Brit Milah, laws and customs encompassing the human life cycle, methods of education, laws of kashrut, ethics, philosophy and more.
R. Yaakov Emden's siddur became widely accepted in the Chassidic world, and its second edition was printed in Korets in 1818, at the initiative and with the approbations of great Chassidic leaders – the rabbi of Apta and R. Mordechai of Chernobyl. The Korets edition included Parts I and II only. The third part (this part) was printed in Berdychiv in 1836 at the initiative and with the approbations of R. Mordechai of Chernobyl and R. Yisrael of Ruzhin (the latter praised the siddur in his approbation: "It was established and originates from golden foundations, in order to indicate the correct path with pure intellect on the topic of prayer").
The Imrei Yosef of Spinka wrote in the name of the sons of the Divrei Chaim of Sanz, that they heard from their father that the Baal Shem Tov told R. Efraim, brother of the Yaavetz: "Your brother the Yaavetz is connected to the Upper spheres all day" (approbation of R. Moshe Halberstam to the Eshkol edition of the siddur, Jerusalem 1993). Tzror HaChaim (by R. Ch. Liebersohn, Biłgoraj 1913, p. 22) recounts: "The Chacham Tzvi had five sons. The Baal Shem Tov attested that all five sons merited Divine Inspiration, extensively praising one of them without disclosing his name. His close disciples later said that he was referring to the Yaavetz". The Yeshuot Moshe of Vizhnitz writes in his approbation to the Eshkol edition: "…this siddur did not leave the tables of our teachers and ancestors, who used it constantly, especially while leading the Seder on Passover night". Rebbe Menachem Mendel of Lubavitch quoted precisions and practices from this siddur several times in his discourses, and once remarked that "R. Yaakov Emden exercised ultimate precision in every way, to the point of being meticulous even regarding the letters etc." (BeTzel HaChochma, p. 265)
[2], 4-34, 37-362 leaves. Lacking first title page and last [3] leaves (with errata). Approx. 17 cm. Good-fair condition. Stains. Worming to title page and several other leaves (mostly repaired), affecting text. Handwritten inscription on title page. New binding.

Imrei Binah, explanations on the topics of Kriyat Shema, Tzitzit and Tefillin, based on Kabbalah and Chassidic teachings, by Rebbe Dov Ber Shneuri – the Mitteler Rebbe of Lubavitch. Kopust: R. Yisrael Yoffe, prominent disciple of the Baal HaTanya, [1821]. First edition.
Imrei Binah is considered the most profound of the books composed and published by the Mitteler Rebbe. The main part of the book is dedicated to clarifying the kabbalistic concepts of Yichuda Ilaa and Yichuda Tataa, based on the teachings of the author's father – the Baal HaTanya. The book is divided into four sections: Petach HaShaar, Shaar Kriyat Shema, Shaar HaTzitzit and Shaar HaTefillin.
The Mitteler Rebbe published ten compositions during the course of his life, which he stated were each intended for a different kind of person. His book Imrei Binah was directed at the most profound scholars, and he once even stated that he had written it for his disciple R. Yekutiel Liepler. Rebbe Maharash of Lubavitch related that he was once experiencing difficulty in grasping chapters 32 and 37 of the book, and he approached his father the Tzemach Tzedek for help in understanding them. However, his father instructed him to go ask R. Yekutiel (Rebbe Rayatz, Limud HaChassidut, p. 30).
Reputedly, the Divrei Chaim, Rebbe of Sanz would study the book Imrei Binah every night before going to sleep (Sheloshet HaRo'im, Brooklyn 2004, p. 320). The Divrei Chaim even quotes it in his book Divrei Chaim on the Torah, Parashat Vayakhel (p. 28b).
Rebbe Dov Ber Shneuri (1774-1828), known as the Mitteler Rebbe of Lubavitch, was the son of R. Shneur Zalman of Liadi, the Baal HaTanya. After his father passed away while fleeing the French Invasion of Russia, he began serving as rabbi of Lubavitch (Lyubavichi). In his father's lifetime, he recorded the latter's teachings, and delivered public lectures based on them, even in his presence, with the addition of his own commentaries. He was gifted with brilliant profundity and an unlimited wellspring of Torah thoughts. His Chassidic discourses would extend over many hours. He had an exceptional talent for clear explanations, whether in writing or orally, and was able to clarify and simplify before laymen the most profound and abstract concepts in Kabbalah and Chassidut. He was endowed with a rare ability to concentrate, and was able to contemplate G-dly concepts for hours on end, completely unaware of his surroundings. The Lubavitcher Rebbe retold that on Yom Kippur, he would stand in his place the entire day, in devoted prayer detached from physicality, without budging, with sweat pouring from his head. He passed away whilst delivering a Chassidic discourse.
Inscriptions and signatures on endpapers.
[2], 21; 1-56, [1], 55-140 leaves. 21.5 cm. Greenish paper. Good condition. Stains. Worming. Deleted inscription on title page. Rebacked, with large parts of original leather binding.
Stefansky Chassidut, no. 55.

Manuscript (Chabad "bichel"), Chassidic discourses delivered by Rebbe Shneur Zalman of Liadi – the Baal HaTanya, in 1803. [Belarus? 1803?].
Neat handwriting.
A large part of the discourses in the present manuscript was published in "Maamarei Admor HaZaken – 1803", and the rest was printed in other volumes. The discourse on p. 6a is dated "Parashat Nasso 1803". This transcript was presumably written in the early 19th century.
The Baal HaTanya was very particular that his discourses be transcribed accurately, without any copying mistakes. In 1800, the Baal HaTanya wrote a letter to his Chassidim, in which he outlines several regulations and warnings regarding the copying of "bichelach": "All the young men who come here from today onwards, should bring with them the transcripts of Chassidic teachings, new and old ones… since mistakes and copying errors have become extremely prevalent… and each person should bind their writings, and write his name on the volume, and present it to my brother [R. Yehuda Leib of Janowitz, author of She'erit Yehuda], and he will proofread them, alongside other proofreaders from our community specifically, who will correct them under the supervision of my brother, and the writings will then be returned to each person…".
[44] leaves (written on both sides). Unbound leaves (placed in a ring binder). 31 cm. Blue paper. Most leaves in good-fair condition. Several leaves in fair condition. Stains and wear. Marginal open tears to several leaves, with damage to text in some cases, repaired with paper.
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The Chabad "Bichel"
From ca. 1790 onwards, for close to one hundred and fifty years, the Chabad "bichel" was an integral part of Chabad life in Belarus (Reisin). Researcher and bibliographer R. Chaim Lieberman describes the development of the "bichel" and its distribution in one of his essays:
"…Chabad set up a system of copyists or writers ("schreiber" in Chabad terminology). First in Liozna, birthplace of Chabad Chassidut, then in Liadi… and later in Lubavitch… there the copyists sat and transcribed the teachings of the rebbe, which he had given over earlier to his Chassidim…
On Shabbatot and festivals, and occasionally on weekdays as well, the rebbe would deliver discourses to the Chassidim. After Shabbat and Yom Tov, the rebbe would give his own handwritten notes of the discourse to the main copyist. The latter would copy it, return the manuscript to the rebbe and keep the copy, of which he would then make further copies, and sell them to the Chassidim. If he did not manage to supply all the required copies, and the Chassidim were rushing to return to their towns, he would give a copy to the secondary copyist, who would also produce copies and sell them. A Chassid who could not afford to buy a copy would copy it himself.
Upon returning home with a new discourse, a chassid was met by the awaiting townspeople, and was compelled to allow them each to copy the discourse… A Chassid who over the course of time accumulated a significant number of discourses, would have them bound, and thus the "bichel" was born, and in this way, over the years, Chassidim would amass a library of Chassidic discourses…" (Ohel Rachel, III, p. 26).
Zalman Shazar, third president of the State of Israel, who came from a Chabad home, dedicated a special chapter in his memoirs to his father's library, and writes: "High up on the bookcase was a special bundle, containing unbound booklets of Dach (Divrei Elohim Chaim). These were booklets of Chassidic teachings, written by copyists, which my grandfather would bring back from the court of the Rebbe in Liadi, or the 'choizer' every year on his traditional visit, and my grandfather would study them with my father, while I sat and listened. How engraved in my heart were those glowing, gem-like letters..." (Kochvei Boker, pp. 9-16).