Shem HaGedolim, lexicon of Torah scholars and their books, by R. Chaim Yosef David Azulai. Livorno, 1774. First edition, printed in author's lifetime.

The composition Chasdei Avot, novellae on Tractate Avot by the Chida, is printed at the end of the book.

R. Chaim Yosef David Azulai – the Chida (1724-1806), prominent posek, kabbalist, outstanding Torah scholar and prolific writer. Besides his immense Torah stature, he devotedly undertook the position of emissary on behalf of the Hebron and Jerusalem communities. Twice in his lifetime he traveled to Europe. On his second journey, he reached Livorno in the month of Iyar 1774. Adhering to the law enforced in those days to prevent epidemics, he was detained for 40 days prior to entering the city. The Chida took advantage of that time to write this work, despite the fact that he had no books with him and could only rely on his phenomenal memory and wide-ranging knowledge. In his travelogue Maagal Tov (p. 66), the Chida writes: "While I was detained in confinement, I began and finished Shem HaGedolim". Soon after, at the end of that year, he printed the book. In later years, the Chida printed three more additions to this book. The edition we know today is composed of all four parts.

Inside front board, printed paper bookplate, filled in by hand, of the Toelet society in Amsterdam, dated 1825, with signature of "Zalman Hartner" ("keeper of books"). On title page and other leaves, stamps (partially deleted) of the Toelet society.

Inscription on title page.

131, [1] leaves. 14 cm. Interior of book in good condition, binding in fair condition. Stains. Small marginal tears to several leaves, including small marginal open tear to title page. Original leather binding, with gilt decorations. Wear, defects and open tears to binding.

Bookplate of Mozes Heiman Gans.

Derech Chochmah, bound with: Maamar Al HaHaggadot, Maamar HaIkarim and Maamar HaChochmah – four works by R. Moshe Chaim Luzzatto, the Ramchal. Amsterdam: widow and sons of Yaakov Proops Katz, [1783]. First edition. Divisional title page for each work.

The book comprises four works by the Ramchal, printed here for the first time: Derech Chochmah – on the purpose of human life, the way of attaining it and the correct course of study (presented as a dialogue between a teacher and his disciple); Maamar Al HaHaggadot – the correct approach to aggadic literature; Maamar HaIkarim – explanation of general topics: Torah and mitzvot, prophecy and providence, reward and punishment, and more; and Maamar HaChochmah – explanation of Rosh Hashanah prayers, Passover seder, reincarnation and kabbalistic principles.

These four works have been reprinted many times, most recently under the names Sefer HaMaamarim or Maamarei Ramchal.

Derech Chochmah: [5], 5; Maamar Al HaHaggadot: [1], 3; Maamar HaIkarim: [1], 7; Maamar HaChochmah: [1], 10 leaves. 17.5 cm. Fair-good condition. Stains, including dampstains. Wear and detached leaves. Stamps and inscriptions. Bookplate. Old binding.

Bookplate of Mozes Heiman Gans.

Kabbalistic commentary on the Torah, by R. Menachem Recanati. Venice: Daniel Bomberg, 1523. First edition.

R. Menachem Recanati, a posek and kabbalist – one of the first Italian kabbalists in the 13th and 14th centuries. Named for his city in Italy, his biography is shrouded in mystery. His teachings are influenced by the Gerona kabbalists – R. Yitzchak the Blind and his circle, and the Ramban and his successors. He was also influenced by the Castilian kabbalists, including R. Yosef Gikatilla and R. Moshe de Leon. He was simultaneously influenced by the German pietists, with his works containing quotations from R. Yehudah HeChassid and R. Elazar of Worms. His halachic rulings also show the influence of the laws and customs of the Ashkenazi world. His lengthiest and most important work is his Torah commentary, of which the present item is the first edition. This work exerted a heavy influence on the kabbalists of the following generations. His work covers the entire Torah, following the kabbalistic method. He quotes from the Zohar extensively, and he is in fact the earliest kabbalist to cite it consistently by that name (see: Boaz Huss, KeZohar HaRakia, Jerusalem 2008, p. 62). His other works include Taamei HaMitzvot, Constantinople 1544; Piskei Recanati, Bologna 1538. There are known to have been other works of his which are no longer extant (see further: Moshe Eidel, R. Menachem Recanati HaMekubal, Tel Aviv 1998).

The Recanati commentary on the Torah was one of the first kabbalistic books to be printed, and it contains many quotations from the Zohar (which was first printed only in 1558). The colophon states that the printing was completed on "Monday, 35th day of the Omer [Iyar], 1523".

This is the second book proofread by the famous proofreader Yaakov son of Chaim ibn Adoniyahu at the Bomberg press (the first being Tzror HaMor, printed that year). The beginning of the book contains an introduction by Yaakov son of Chaim, pertaining to kabbalah.

Signature on title page: "Yaakov de Pinto" [a Torah scholar and distinguished member of the 19th century Hague community].

Several glosses in early Italian script and several inscriptions.

[155] leaves (handwritten leaf numbers on margins, misfoliated). Approx. 24 cm. Fair condition. Stains, including many dampstains and traces of former dampness (with mold stains). Tears and open tears, to title page and other leaves (large tears to last leaf), affecting text on last leaf, repaired with paper filling. Bookplate. Old binding with leather spine. Minor defects to binding.

Bookplate of Mozes Heiman Gans.

Zohar, attributed to R. Shimon bar Yochai, two parts, on Shemot and Vayikra-Devarim. [Cremona: Vincenzo Conti, 1559-1560]. First edition of the Zohar, printed simultaneously with the Mantua edition.

Incomplete copy, lacking Bereshit and several leaves in Shemot and Devarim.

Despite the imprint for 1559-1560 on the title page, the printing of the present edition actually began in 1558, the same year that printing of the Mantua edition of the Zohar commenced (M. Benayahu claims that the present edition even preceded the Mantua printing).

The present edition, with the Zohar printed in one volume and in large format (in square script), was known as the "large Zohar", while the small-format Mantua edition printed in three volumes (in Rashi script) was known as the "small Zohar".

Many copies of the present edition reached Ashkenazic lands – Poland and Germany (it may be that the printers never intended to distribute copies of this edition in Italy). Evidencing this, many authors from Ashkenazic lands cite the text of the Cremona edition until well past the mid-18th century (see further Y. Yudlov's article, below). The subsequent Lublin 1622 and Sulzbach 1684 editions follow the form of the Cremona edition.

Over the years, the Cremona edition became especially rare, in contrast to the Mantua edition which was relatively more common. Benayahu writes that many copies of the Zohar were destroyed in the Cremona burning of Hebrew books (HaDefus HaIvri BiCremona, p. 137). This edition was rare even in the very next generation, as R. Moshe Zacuto writes in one of his letters: "Only a small minority possess the large [Cremona] edition…" (Igrot HaRamaz, Livorno 1780, 2).

Biblical references are printed in the margins of the leaves (uniquely characteristic of the Cremona edition, unlike the Mantua edition). In addition to the foliation of leaves, the columns and lines are also numbered (every tenth line).

Inscriptions and signatures on p. 56b of Vayikra.

Many glosses in Oriental-Persian script, some with kabbalistic content. On margins of several leaves, glosses in Italian script (summary or title).

Enclosed are small handwritten leaves, which were present between the leaves of the book.

Two parts in one volume (lacking Bereshit). Shemot: 7-122 leaves. Lacking leaves 1-6. Vayikra-Devarim: 143, [1] leaves. Lacking last two leaves. 31 cm. Fair condition. Stains, including large dampstains and traces of former dampness with mold stains. Heavy wear. Tears and open tears, affecting text in several places, partially repaired with paper. Stamps. Old binding, worn.

For a general description of the book and its printing, on the relation between the Cremona and Mantua editions and different copies of the Cremona edition, see: Meir Benayahu, HaDefus HaIvri BiCremona, Jerusalem 1971, pp. 121-137; Y. Yudlov, On Books, Printers and Publishers, HaSefer – 70-year jubilee volume for Mosad Harav Kook, Jerusalem 2008, pp. 556-559 (Hebrew).

Reshit Chochmah HaKatzar, abridgment of Reshit Chochmah HaKatzar by R. Eliyahu de Vidas, abridged by R. Yaakov Poyeto, with Marpe LaNefesh – Tikunei Teshuvah by the Arizal edited by R. Menachem Azariah (Rama) of Fano, and Tikunei Shabbat by R. Avraham HaLevi. Venice: Daniel Zanetti, 1600. First edition.

Last 19 leaves comprise Tikunei Teshuvah, edited by R. Menachem Azariah (the Rama) of Fano, and Tikunei Shabbat by R. Avraham HaLevi Bruchim, a disciple of R. Moshe Cordovero and the Arizal.

In his introduction to Tikunei Teshuvah, the Rama objects to the inclusion of his name [in initials] on the title page, since the publishers had requested his emended version of the Tikunim only after printing it.

Signatures on title page and on verso.

Handwritten corrections to several leaves.

Birth inscriptions and various inscriptions on back endpaper.

[1], 2-79, 81-136; 19 leaves. Lacking leaf 80. 14 cm. Fair condition. Stains, including dampstains. Wear. Tears, including open tears to title page and other leaves, affecting title frame and text, partially repaired with paper (with handwritten replacements). Worming, affecting text. Margins of several leaves repaired with paper. Close trimming, slightly affecting text of several leaves. Several leaves detached. Early parchment binding, with defects (without spine, front side detached).