Responsa and commentaries – She'erit Yosef, by R. Yosef Katz, rabbi of Kraków (brother-in-law of the Rema). Kraków: Isaac Prostitz, [1590]. First edition.
Early handwritten inscriptions on the title page: "Elyakum son of R. Baruch Gershon of ---", "Moshe son of R. Yitzchak Aharon Wermaiz – 1700" – "I acquired this book from the community leader R. Shlomo son of R. Chaim for… so says Moshe Wermaiz" (his father R. Yitzchak Aharon Wermaiz was rabbi of Trier, Breisach and Mannheim; his approbation to the book Mekor Chaim by R. Yair Chaim Bacharach was published at the end of Responsa Chavot Yair).
The author, R. Yosef son of R. Mordechai Gershon Katz (ca. 1511-1591), rabbi of Kraków, brother-in-law of the Rema and leading Torah scholar in his times. He served as dayan in Kraków Beit Din, alongside R. Moshe Segal Landau and R. Moshe Isserles – the Rema (author of HaMapah on the Shulchan Aruch). The Rema later became his brother-in-law when he married Kreindel, the sister of R. Yosef Katz (in 1542, after the passing of the first wife of the Rema, Golda daughter of R. Shachna of Lublin). Apart from his position as dayan, R. Yosef Katz served as yeshiva dean in Kraków, and after the passing of the Rema, he was recognized as the foremost Torah disseminator and community leader in Kraków. He was reputed throughout the Jewish world as an outstanding Torah scholar, posek and halachic authority, and even his brother-in-law the Rema took his rulings into consideration and accepted his teachings. Amongst the Torah leaders who sent R. Yosef Katz their rulings and asked for his opinion was the Maharshal, who wrote of him with admiration, presenting himself as his disciple. A year before his passing, R. Yosef Katz brought to print his book She'erit Yosef, comprising for the main part responsa, as well as novellae and commentaries on the Mordechai (on various tractates) and on Tur Choshen Mishpat. She'erit Yosef spread rapidly after its publication amongst the Torah scholars of the generation, who discussed the novellae and rulings found in the book and quoted them in their works. These include his contemporaries (disciples of the Rema and the Maharsha) R. Binyamin Aharon Slonik in his book Mas'at Binyamin and R. Yehoshua Falk, the Sema, in his book Derisha UPerisha. R. Yoel Sirkis, the Bach, who succeeded him as rabbi of Kraków, mentions him in his work; followed by R. Shabtai Katz, the Shach, who discusses his teachings several times in his work on the Shulchan Aruch.

92, [2]; 32 leaves. Leaf [2] blank. 19 cm. Good condition. Stains. Minor marginal tears to several leaves. Worming, slightly affecting text. New leather binding.

The present copy contains [1] additional leaf at the end of the response part, comprising three responsa, followed by an additional blank leaf. There are other copies with a page containing an additional responsum, instead of (or pasted onto) the blank leaf. These responsa, which were only printed after the printing of the book was completed, were added to a few copies only, and were therefore not included in most subsequent editions of the book (see: Y. Yudlov, Ginzei Yisrael, no. 724).

Manuscript, Urim VeTumim and Goralot (lots) by R. Avraham ibn Ezra. Rome, [18th century].
Illustrated title page. Semi-cursive and square Italian script. Scribed by R. Avraham Anav, for R. Michael Chaim Di Segni (rabbi of Rome), as stated on the title page: "…scribed by Avraham son of Yaakov Anav upon the request of R. Michael Chaim Di Segni, here Rome". Includes two works: Urim VeTumim and Goralot by R. Avraham ibn Ezra.
On the verso of the title page, illustration of a scales within a frame, with a rhyming caption (the scales are depicted tilting to one side). On the opposite page is a sonnet forming an acrostic of the initials of Avraham ben Yaakov. These initials are mentioned again in the concluding line.
The purpose of Sefer Urim VeTumim was to foresee the future through lots. This work or parts of it are found in manuscripts already in the Middle Ages. The work in the present format (with slight textual variations) first appeared in print in Dyhernfurth 1728.
Goralot by R. Avraham ibn Ezra is similarly used for foreseeing the future, and also appeared in manuscripts during the Middle Ages. It was first printed in Ferrara 1556, and later in Venice 1657.
Brief poem by the scribe at the end of the manuscript, requesting the finder of this manuscript to return it to its owner.
R. Michael Chaim Di Segni served as chief rabbi of Rome from 1750 until his passing in 1772. The Di Segni family was a rabbinic family in Rome for many generations (A. Salah, La République des Lettres: Rabbins, médecins et écrivains juifs en Italie au XVIIIè Siècle, Leiden-Boston 2007, p. 594).
The scribe, R. Avraham son of Yaakov Anav (d. 1782), from the famous Anav family in Rome. Served in his youth as teacher of young children. He composed a play regarding the claims of the Ammonites in the times of Yiftach HaGiladi which was performed in the boys' school in Rome in 1758. R. Michael Di Segni, for whom the present manuscript was produced, was also present at the time. He also composed a wedding cantata (see: J. Schirmann, Theater and Music in the Italian Ghetti Between the Sixteenth and Eighteenth Centuries, Zion, 29, 1964, pp. 89-90, 100). Upon the passing of R. Michael Di Segni in 1772, R. Avraham Anav was appointed one of the three community leaders. Between 1773-1782, his signature appears on many documents as one of the three rabbis leading the city (see: G. Sermoneta, La cultura ebraica a Roma nel XVIII secólo alla luce di nuovi documenti, Italia Judaica, 67, 1989, pp. 74-75, notes 13-14).

[97] leaves (including approx. 10 blank leaves). Approx. 12 cm. Good-fair condition. Stains, including dampstains. Worming, slightly affecting text. Inscriptions. Gilt edges. Old binding, decorated with metal-thread embroidery; blemishes and worming to binding.

The manuscript was in the possession of the Anav family until the 20th century. At the end of the manuscript, a dedication in Italian, dated 1923, from Louisa Morpurgo née Anav, to her nephew Angelo Anav, in which she writes that the manuscript was preserved in their family.

Manuscript, kabbalistic kavanot for shofar blowing and order of Vidui (confession). [Italy], 1743.
Cursive Italian script. Decorated title page with Stars of David, stating: "This book of kavanot of shofar blowing was scribed by Boaz, and completed in Elul 1743". The name Boaz also appears in a Star of David at the top of the page: "1743, Boaz Kohen[?]".
This order of kavanot was compiled by the Rema of Fano (see: Maamarei HaRema MiFano, II, Jerusalem 2003, pp. 240-265 [manuscript version of Maayan Ganim], with variations to text and order). The Rema is mentioned in two places in the manuscript (pp. 18b and 20a).
On p. 26b, ten songs for the 7th night of Passover.
Pp. 27b-28b: list of Psalms to be recited after Vidui, kabbalistic addition to the text of the Vidui, brief prayer to be recited after the Amidah, and more.
Pp. 30a-34a: Copying of the book Mefaresh Chata'im by R. Avraham Horowitz, father of the Shelah (printed several times in Italy in the 17th-18th centuries).
On the front endpaper, (late) stamp of David de Benedetti of Asti.

[1], 13, 15-28, 30-34 leaves (+ 35-42, [1] blank leaves). 12.5 cm. Good-fair condition. Stains (including dark ink stains in several places). Wear. Tears due to ink erosion in several places, slightly affecting text. Worming. Inscriptions. Original card wrappers, damaged.

Three printed decrees pertaining to the Jews of Rome. 16th century. Italian and Latin.

1. "Sancta Mater Ecclesia", papal bull issued by Pope Gregory XIII (1502-1585). Rome: Haeredes Antonii Bladii, 1584. Latin.
Papal bull requiring Jews to attend missionizing sermons every Shabbat, where they would be reprimanded for their errors, and educated as to the correct interpretation of the Scriptures. Missionizing sermons were customary in Italy since the 13th century; Pope Gregory XIII strengthened this practice and expanded it in the present bull and in an additional bull he published previously, in 1577. Regarding missionizing sermons in Rome, see: Attilio Milano, The Ghetto of Rome (Tel Aviv, Sifriat Maariv, 1992), pp. 171-179 (Hebrew).

2. "Bando – Che non si debbano molestare, ne dar fastidio alli Hebrei", official decree prohibiting Christian citizens to attack or harass Jews: Rome: Paolo Blado Stampatore Camerale, 1591. Italian.
Decree instituting a punishment of flogging for whoever "dares [...] directly or indirectly, to harass, disturb or hamper in any way any Jew, man, woman, or infant… ridicules, touches or insults them in any way, in actions or words, whether by day or by night, in public or in hiding".
Such decrees were published by the rulers of Rome before the February carnivals. The carnival brought about wild, unbridled conduct, and the Jews of Rome, who would walk through the streets amongst the customed citizens, were susceptible at these times to ridicule and insult, even violence. The authorities would fulfill their duties towards the Jewish residents of Rome by publishing these decrees.
See: Attilio Milano, The Ghetto of Rome. Maariv, 1992, p. 208 (Hebrew). A picture of a similar decree (from 1595) appears in the Italian edition, opposite p. 96.

3. "Bando sopra li Hebrei", decree issued by Cardinal Girolamo Rusticucci (1537-1603), Vicar General of Rome. Rome: Paolo Blado, 1592. Italian.
The decree establishes segregation between the Jewish community and the Christian community in Rome. Among other things, it prohibits Jews from inviting Christians to synagogues and to Jewish schools, and from visiting Christian businesses and institutions.
See: Giacomo Ferri, La giurisdizione del card. vicario sugli ebrei di Roma tra il XVI e il XVII secolo, limiti e prospettive di una ermeneutica filosofica post-strutturalista (Rome, 2016), pp. 49-52.

Approx. 36X23 cm to 42X27 cm. Condition varies. Stains and creases. Several open tears (slightly affecting text). Placed in new frames; not examined outside of frames.