Adon Chasdecha with Italian translation. Venice: Zuan di Gara, 1609.
The book comprises the piyyut Adon Chasdecha, better known as Mi Kamocha, composed by R. Yehuda HaLevi. Text of piyyut and Italian translation in Hebrew characters on facing pages. The piyyut recounts the story of Megillat Esther, and was originally intended to be recited on Shacharit of Shabbat Zachor, after the verse Mi Kamocha shortly before the Amidah. In some communities, this Shabbat is called Shabbat Mi Kamocha after the piyyut. The piyyut is a double alphabetical acrostic, with the name of the author added after each alphabet.
The first part of the piyyut contains two stanzas beginning with the letter Resh. According to Sefer HaDorot, R. Yehuda HaLevi experienced difficulty composing a stanza for the letter Resh, and R. Avraham ibn Ezra, who disguised himself at the time as a servant in the home of R. Yehuda HaLevi, completed it for him. Upon realizing his servant's true greatness, R. Yehuda HaLevi embraced him and selected him as a groom for his daughter. R. Yehuda HaLevi later also composed a stanza for the letter Resh, and this resulted in the piyyut eventually comprising two stanzas beginning with Resh.
The piyyut was cherished by many communities, and over the years, it served as a model for many other piyyutim, all beginning with Mi Kamocha and commemorating various local miracles (these are known as Mi Kamocha piyyutim).
In the present printing, the name of the piyyut Mi Kamocha was omitted, and the title given is Adon Chasdecha. This may reflect the move of the piyyut from its original location in the prayers. The recital of the piyyut between Kriyat Shema and the Amidah prayers aroused the halachic problem of an interruption in the prayers, and over the years, the piyyut was relocated to various places in the prayers. In 1586, the piyyut was printed in the press of Zuan di Gara, under the title of Mi Kamocha, to be recited between Mi Sheberach and Ashrei on the Shabbat preceding Purim. Though the piyyut was not anymore recited after Mi Kamocha, it retained the name Mi Kamocha in that printing. Several decades later, in the present printing (by the same printer), the name Mi Kamocha was omitted from the title page and piyyut, and the piyyut was titled instead Adon Chasdecha, after its opening words. Nevertheless, the piyyut is known until this day as Mi Kamocha.
16 leaves. 15 cm. Good condition. Stains, including dark stains. Inscriptions. New parchment binding, slipcased.

Tefillat Yesharim, order of prayers and Psalms for every day of the week, Pirkei Shira, Tefillat HaDerech and Hatavat Chalom. Pisa: Gad ben Shmuel Foà [1769]. Miniature edition.
Miniature edition with original, gilt-decorated leather binding. Owner's initials lettered on both front and back boards: "M. S. V.".
80 leaves. Approx. 8 cm. Good condition. Stains. Small tear slightly affecting text on one leaf. Leaves trimmed close to headings in several places. Original leather binding. Minor damage to binding. Placed in original leather case.
Not recorded in the Bibliography of the Hebrew Book. Not listed in Yaari, HaMadpisim Bnei Foà (the first book Yaari lists as printed by Foà in Pisa is from 1779; see: Yaari, Mechkarei Sefer, p. 414).

Babylonian Talmud, Tractate Sotah – with Rashi and Tosafot, Piskei Tosafot and the Rambam's commentary on Mishnayot. Venice: Daniel Bomberg, 1520. First edition.
Volume from the first Talmud edition printed by Daniel Bomberg in Venice. This famous edition (The Venice Talmud), the first to comprise the entire Babylonian Talmud, served as prototype for all future Talmud editions. It established the text of the Talmud, the page layout and foliation used until this day.
Diagram illustrating Rashi's commentary on folio 43a. This is the only printed diagram in Bomberg's Talmud edition. In all other instances where there were supposed to be diagrams and illustrations, Bomberg left an empty space for the drawing to be added after printing.
"Registro" table on final page, listing the gatherings and opening text of each sheet (to facilitate bookbinding).
Complete copy, including title page. 53 leaves (final leaf numbered 54). 6 gatherings of 8 leaves each, seventh gathering – 5 leaves. 35 cm. Good condition. Stains, including large dampstains (ink stains to front endpaper, first leaf and final leaf). Worming to all leaves, affecting text, repaired in part with tape. Wear and several tears, repaired in part with paper. Glosses in early Oriental script (sources and corrections). Stamps (deleted) and ownership inscriptions. New binding.

Mishnayot Order Zera'im – with the commentaries of the Rambam and Rabbenu Shimshon (the Rash) of Sens. Venice, 1522. From the first Talmud edition published by Daniel Bomberg.
With the preface of the Rambam to Order Zera'im, and the translator's foreword.
Ownership inscription on verso of title page – "Shimshon son of Weidel Shapira".
Handwritten inscriptions in several places.
86; 6 leaves. 35 cm. Fair condition. Stains, including dampstains and traces of past dampness (significant stains in several places). Extensive worming, affecting text, mostly repaired with paper. Many open tears (large tears to title page), affecting text, repaired with paper (photocopy text replacement in several places). New leather binding.

Three leaves (six written pages, 25-30 lines per page), novellae on Tractate Pesachim, handwritten by R. Pinchas HaLevi Horowitz Rabbi of Frankfurt am Main, author of the Haflaa. [Frankfurt am Main?, ca. late 18th century].
Novellae on Tractate Pesachim. The contents of the present leaves were not published in the Chiddushei Haflaa series on Talmudic tractates, printed in 1900 and 1994, and were presumably not published anywhere else.
Most of the novellae are on the topic of chametz given to a gentile as security on a loan (Pesachim 30b-31b). At the end of one leaf, there is a section on the topic of the showbread table in the Temple being demountable (ibid. 109b). This novellae is mentioned in Chiddushei Haflaa (Jerusalem 1994, II, Pesachim ibid.).
These leaves were presumably part of a manuscript which was in the possession of R. Efraim Zalman Horowitz of Komarno, great-grandson of the Haflaa, sections of which were published in Chiddushei Haflaa (Munkacs 1895). The publisher, R. Sender Chaim of Kozova, relates in his foreword that R. Efraim Zalman gave him the manuscript to transcribe for publication, however he eventually transcribed and published only parts of it – mostly those pertaining to Orach Chaim and Yoreh De'ah. He also mentions the Talmudic novellae in the manuscript, stating his intent to publish them as well, yet the Talmudic novellae remain unpublished.
R. Pinchas HaLevi Ish Horowitz (1731-1805), rabbi of Frankfurt am Main, author of the Haflaa, served in his early years as rabbi of Witkowo and Lachovice. On 26th Tevet 1772, he was appointed rabbi and dean of Frankfurt am Main, which at that time was the largest Torah center in Germany. He held this position for over thirty-three years, until his passing. He edified many disciples in his yeshiva, the most prominent of them being his close disciple the Chatam Sofer. He led the battles against Haskalah and the Reform movement. R. Pinchas and his Torah novellae were held in high regard by all the leaders of his generation, whether Chassidic or opponents of Chassidut.
At the end of 1771, shortly before he arrived in Frankfurt, R. Pinchas spent several weeks together with his brother R. Shmelke Rabbi of Nikolsburg, by the Maggid of Mezeritch, where they absorbed the secrets of Torah and worship of G-d from the Maggid and his leading disciples (the Mitteler Rebbe of Lubavitch relates to this in his famous foreword to Shulchan Aruch HaRav, first printed in 1814). The Tzemach Tzedek of Lubavitch defines R. Pinchas as a disciple of the Maggid (Likutei Torah, Bamidbar, Zhitomir 1848, p. 29b, in a gloss on the words of his grandfather the Baal HaTanya). In his book Panim Yafot, the Haflaa brings several principles from the teachings of the Maggid of Mezeritch (see: Erchei HaHaflaa, Jerusalem 2006, I, pp. 40-41), although he only mentions him explicitly in one place, in Parashat Beshalach (p. 57b), in the commentary to "Vayavo'u Marata" (some claim that the omission of the name of the Maggid from the book Panim Yafot is the fault of the copyists of the manuscript. In his foreword, the publisher R. Efraim Zalman Margolies states that Panim Yafot was not printed based on the author's own manuscript, but from a transcript produced by one of the grandsons of the author, "based on a transcript of the book produced by various scribes", meaning that the book was printed based on a third hand copy. This claim still does not explain the fact that the name of the Maggid of Mezeritch is not mentioned in any of the books published by the Haflaa in his lifetime, even in places where the ideas quoted were derived from the teachings of the Maggid). During his short stay by the Maggid, the Haflaa drew close to several disciples of the Maggid, including the Baal HaTanya, R. Zusha of Anipoli and R. Avraham of Kalisk (whom the Haflaa referred to, in 1792, with great reverence: "my beloved friend, the great luminary, R. Avraham HaKohen of Tiberias"). In a letter he wrote in 1792, he expresses his esteem for the Chassidim of Tiberias who devote themselves to the worship of G-d in the Holy Land (Yeshurun, XXI, p. 855).
The Haflaa was a prolific author, and he recorded many novellae on all parts of the Torah and on most Talmudic tractates. He gave the general title of "Haflaa" to all his books. The first book of this series, on Tractate Ketubot, was named Ketubah (Offenbach 1787), and the second, on Tractate Kiddushin, was named HaMikneh (Offenbach 1801). Both were published in his lifetime, while the third part in this series, Panim Yafot on the Torah in five volumes (Ostroh 1825-1826), was only published after his passing. His halachic responsa were published in Responsa Givat Pinchas.
[3] leaves (six written pages). 19 cm. Fair condition. Stains. Dampstains. Ink faded on some leaves. Wear. Marginal tears, not affecting text.