Mishnat Chassidim, with a Nusach Sefarad siddur (Nusach Ashkenaz, with corrections in parentheses for Nusach Sefarad), by the kabbalist R. Immanuel Chai Ricchi. "Year-round prayers according to the siddur of the holy and pure Arizal". Amsterdam: Leib Sussmans, [1764]. Approbations by R. Shaul Rabbi of Amsterdam and R. Shaul HaLevi Rabbi of The Hague.
Incomplete copy. [4], 208, [3], 213-230 leaves. Lacking leaves 209-212, which were replaced by leaves 141-143 (3 leaves) from the Amsterdam 1742 edition of Mishnat Chassidim (replacing the content of the missing leaves; apparently replaced long ago). 20 cm. Good condition. Stains and light wear. Dampstains. Marginal repair to last leaf, not affecting text. Stamp and inscription on title page. New leather binding.
One of the first siddurim of Nusach Sefarad - the Ashkenazi kabbalistic Arizal rite, which later became the accepted rite in all Chassidic communities.
Stefansky Classics, no. 421.
The Bibliography of the Hebrew Book, no. 182654, lists [7] additional leaves, which do not appear in this copy, nor in the digitized copy on the HebrewBooks website. The NLI copies also do not include these seven leaves.

Eight siddurim, bound in fine bindings:
• Tefillat Yesharim siddur, for weekdays, Shabbat and festivals, with German translation. Rödelheim, 1884-1885. Light-blue velvet binding, with metallic embroidery of the monogram "FM" and a floral design.
• Tefillot Yisrael siddur, with German translation. Vienna, 1864. Burgundy velvet binding, with gilt floral cornerpieces, a fine clasp and the letters "RS", all in gilt metal.
• Machzor, Part IX - for Shavuot, following the rite of Poland, Bohemia, Moravia and Hungary, with German translation. Pest, 1873. Orange embossed and debossed cloth binding.
• Five Books of the Torah, with the Five Megillot and Haftarot for the year-round, according to the rites of all the communities. Vienna, 1820. In a fine silver binding [ca. late 20th century], with two clasps. A deer is depicted within a symmetric frame on both boards; the spine is decorated with flowers.
• Imrei Lev, Preghiere d'un Cuore Israelita: Raccolta di Preghiere e di Meditazioni - selection of prayers in Italian. Trieste, 1864. Italian. Ivory silk jacket with gold thread embroidery; elaborate sequin and intertwined foliate motif borders on both covers, the front cover monogrammed "MV". Pressed flowers, an embroidered bookmark, a piece of lace, photographs, and more were found between the leaves of the siddur.
• Tefillot Yisrael siddur, with Hungarian translation. Budapest, 1895. Golden velvet binding, with a fine brass clasp and brass corners inlaid with mother-of-pearl plaques.
• Tefilat Yisrael siddur, prayers for weekdays, Shabbat and festivals, with German translation, by Yechiel Michel Sachs. Berlin, 1884. Fine, burgundy velvet binding, with gilt filigree cornerpieces, and a gilt clasp closure; placed in a clamshell box.
• Rav Peninim siddur (Korban Mincha), siddur for women, with Yiddish translation and commentaries. Vilna: Widow and Brothers Romm, [1910?]. Lacking second title page and two leaves in the middle. Bound with: Tehillim with Maamadot, Vilna: Widow and Brothers Romm, 1910. Placed in a binding which apparently first held a different siddur. The name of the owner of the original siddur is embossed at the top of the front cover - "Rivka Ettel Bak", daughter of the printer Yisrael Bak. The famous depiction of the Temple site - printer's device of Yisrael Bak in Jerusalem, occupies the center of the front board. The inscription "Siddur Korban Mincha" is lettered on the spine.
8 siddurim. Size and condition vary.

"Prayers for the year-round", with kavanot of the Arizal, prayers for weekdays, Shabbat and festivals, Nusach Sefard, compiled by the kabbalist R. Shabtai of Rashkov - disciple of the Baal Shem Tov. Korets, [1794]. First edition. Two volumes.
This siddur is the first to contain kavanot and customs of R. Yisrael Baal Shem Tov - prime teacher of the compiler of this siddur, R. Shabtai of Rashkov. The title page states that "Yichudim from the G-dly and holy Baal Shem Tov, whose name is renowned throughout the world" were added to this siddur. Additionally, this siddur is the first to feature the custom of reciting Viyehi Noam and Yoshev BeSeter Elyon seven times at the Chanukah candle lighting ceremony, which the Baal Shem Tov innovated: "And in the name of my teacher R. Yisrael Baal Shem, one should say seven times Viyehi Noam and Yoshev BeSeter in the ordinary way, and he would also recite these Psalms during the High Holidays and at any time of trouble…" (vol. I, p. 336b). Likewise, this is the source of the Baal Shem Tov's custom of refraining from idle talk on Shavuot night until after the Kedushah prayer of Mussaf: "In the name of my teacher, one must be very careful after the Tikkun in the night, not to interrupt with any mundane talk, until after Kedushah in Mussaf…" (vol. II, p. 52b). The page before states: "I received from my teacher, that when Shavuot falls on… one should focus during the reading of the Ten Commandments…". Likewise, he quotes kavanot "from my teacher, which one should focus on during the time of learning early in the morning, as well as kavanot for Hatarat Nedarim (annulment of a vow).
The siddur and its holy author were deemed holy and highly regarded by Chassidim, and especially by great Chassidic leaders. Seder HaDorot HaChadash (Satmar 1941, p. 19a) states: "R. Shabtai Rashkover, the holy kabbalist, composed a siddur with the kavanot of the Arizal, and it was printed a long time ago, and it is very rare…" (this was written in 1865). Michael Levi Rodkinson writes in his book Toldot Amudei HaChabad (Königsberg 1876, pp. 31-32) that when Rebbe Shneur Zalman of Liadi compiled his siddur "he chose the siddur of R. Shabtai Sheftel of Rashkov from amongst the printed siddurim of the Arizal… and for the most part, he based the text of the prayers in his siddur on the siddur of R. Shabtai Rashkover". Imrei Pinchas HaShalem (I, pp. 223-224) quotes R. Yaakov Shimon son of R. Pinchas of Korets: "One must only pray from the rite of the Arizal printed in Lviv (=1788, R. Asher's siddur) or from the siddur of R. Shabtai, and not from other editions of the new siddurim". It also brings the words of R. Binyamin Ze'ev of Balta - close disciple of R. Pinchas of Korets: "…the siddur of R. Shabtai is also one of the siddurim we use". The Maggid of Kozhnitz, the Ateret Tzvi of Ziditchov and the Minchat Elazar of Munkacs studied the siddur of R. Shabtai in depth, and annotated it with glosses and commentaries which were later printed. Rebbe Shmuel Abba of Zichlin prayed his entire life from the siddur of R. Shabtai (Lahav Esh, Piotrkow 1935, p. 28).
R. Yisrael of Ruzhin would always pray from the copy of R. Shabtai's siddur actually handwritten by the author. Reputedly, after R. Yisrael of Ruzhin moved to Sadigura, "he constantly asked the people around him to make the effort to go bring him the siddur which he left in Iași, since it was handwritten by R. Shabtai… and when they finally brought the siddur to Sadigura, he exclaimed 'This siddur is my life!'" (Yeshuot Yisrael, Podgórze 1904, II, p. 49).
The kabbalist R. Shabtai son of R. Tzvi Hirsh of Rashkov (Rașcov; b. before 1720? - d. 1781-1784) was a disciple of R. Yisrael Baal Shem Tov and the latter's sofer. Some say that he was the disciple of R. Dov Ber, the Maggid of Mezeritch. R. Meir of Premishlan the first served as a teacher of young boys in the home of R. Shabtai, and reputedly, the Baal Shem Tov went to visit them, so that they could together make efforts, through Yichudim and kavanot, to cancel the influence of the Frankist movement which had broadened at that time. R. Shabtai was known as an expert copyist and editor of manuscripts, especially holy manuscripts of the teachings of the Arizal and his disciples. Thus for instance, Pri Etz Chaim (by R. Chaim Vital), printed in Korets 1785, contains many additions from the disciples of the Arizal which were not included in the first edition: "This comes to improve upon the first, since we toiled and found a very accurate Pri Etz Chaim, copied by R. Shabtai Rashkover, whose writings are all considered perfect…". Reputedly, the Baal Shem Tov asked R. Shabtai to copy for him the composition of the kabbalist R. Heshel Tzoref, "and he gave it to him to copy, and the time was not ripe, until R. Yisrael Baal Shem was summoned to the Heavenly academy". A wondrous story is related regarding the exceptional holiness of the writings of R. Shabtai, in the name of the rabbi of Otyniyia. Once, a manuscript of the siddur of R. Shabtai mistakenly fell into the fireplace without anyone realizing. The fire burnt on it throughout the entire winter, and nevertheless, only the blank leaves of the manuscript got consumed, the rest remained completely intact. R. Shabtai's year of birth and death are shrouded in mystery. He left behind an illustrious dynasty of Tzaddikim and rebbes, including his son Rebbe Yosef - disciple of R. Pinchas of Korets, his grandson - Rebbe Shlomo Zalmina of Rashkov, his great-grandson - R. Shabtai (the second) of Rashkov, and others (Siddur R. Shabtai, Jerusalem 2008 - biography of the author).
This siddur is based upon previous editions of Ashkenazic siddurim of the Arizal. The first Arizal siddur, printed in Zhovkva in 1781, was compiled by the kabbalist R. Aryeh son of R. Avraham of Zhovkva, with the approbation of the Torah scholars and kabbalists of the Brody Kloiz. Subsequently, R. Asher's siddur was printed in Lviv, 1788, compiled by R. Asher Margolies of Mezhibuzh - disciple of R. Chaim Sanzer of Brody. In the Lviv 1788 edition, errors which crept into the first edition were corrected, and additions based on other books of the writings of the Arizal were added: Etz Chaim, Sefer HaYichudim, Machberet HaKodesh, as well as "the siddur of the great kabbalist, the renowned Chassid, the G-dly man R. Shabtai of Rashkov" (this siddur was then still in manuscript; from R. Asher Margolies' preface to his siddur). R. Shabtai's siddur is thus built upon the siddur printed in Zhovkva 1781, to which R. Shabtai added further important additions from the writings of the Arizal.
Two volumes. Vol. I: 236, 241-248, 253-256, [1], 257-263, 261-344 leaves. Lacking first two leaves (replaced in photocopy). Without [1] leaf between leaves 263 and 261, presumably included in some copies only, with Psalm 107, for Mincha of Shabbat, and the passage from the Zohar "Kegavna" for Kabbalat Shabbat. Vol. II: 62; 99 leaves. Vol. I: 17 cm. Vol. II: 18.5 cm. Condition varies. Many leaves in good-fair condition. Some leaves in fair condition. Stains and wear. Dampstains. Traces of past dampness with mold. Signs of use. Worming, repaired. Damage. Marginal tears to many leaves in various places in both volumes, occasionally slightly affecting text with some minor loss, repaired with paper (many leaves were restored). Many tears and damage to leaves 1-2 of vol. I and final 3 leaves of vol. II, repaired with paper. New leather bindings, placed in a matching leather-covered slipcase.
On p. 225b of the first volume, stamp of the kabbalist R. "Aharon Avraham Slotki, Jerusalem".
Stefansky Chassidut, no. 412; Stefansky Classics, no. 426.