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.
--------------------
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).