Responsa by Rabbi Shlomo ibn Aderet (the Rashba). Bologna: [Silk Weaver's Guild], [1539]. First edition.
Copy of the Rashash. His signature appears (in square script) on p. 2a: "Shalom Mizrachi Sharabi" (see enclosed material on the authentication of the signature).
R. Shalom Mizrachi Sharabi – the Rashash (1720-1777) was born in Sharab, Yemen and lived in Sanaa. Already as a young man, he was an outstanding Torah scholar and kabbalist, though modest and self-effacing. In his youth, he was faced with a difficult challenge, which brought him to vow to immigrate to Jerusalem. He left Yemen, travelling through Bombay, Baghdad and Damascus, until finally reaching Jerusalem. There, he sought employment as a servant in the home and Beit Midrash of R. Gedaliah Hayyun – dean of the Beit El yeshiva for kabbalists, concealing his greatness. He would wait on the Torah scholars of the yeshiva, quietly absorbing their teachings. When they were posed questions which they didn't know the answer to, he would secretly write the answer and leave it in the Beit Midrash. When R. Gedaliah Hayyun discovered the extent of his Torah knowledge and holiness, he took him as a husband for his daughter Chanah. After R. Gedaliah's passing in 1751, the Rashash was appointed to succeed him as dean of the Beit El yeshiva for kabbalists. He established a society for kabbalists named Chevrat Ahavat Shalom. The members of the society were bound together with specific conducts and regulations they adopted, and with mutual responsibility. Amongst the members of the society were the Chida, R. Yom Tov Algazi, R. Gershon of Kitov (brother-in-law of the Baal Shem Tov), and others. His disciple the Chida describes his holiness, his exceptional knowledge and understanding of the kabbalah of the Arizal, and his work in arranging the kavanot of the Arizal on prayer (Shem HaGedolim, Maarechet Gedolim, letter Shin). Of particular fame is the siddur he compiled, known as Siddur HaRashash, which contains the kabbalistic kavanot on the prayers according to the Arizal, which has since become the primary source for kabbalistic kavanot in prayer.
Ownership inscription of Yitzchak Saadiel on the title page, with his initials "Y.S.".
Several glosses in Sephardic script (some of the glosses trimmed) from various writers. Many references in Sephardic script.
The book originally comprised two title pages, the first one specifically for the table of contents at the beginning of the book, and the second, general title page, originally bound after the table of contents. The present copy is lacking the title page of the table of contents, and the general title page is bound instead at the beginning of the book.
[16], 2-167, 167-210, [1], 213-215 leaves. Lacking leaf [1] (title page for table of contents) and final leaf (leaf 216; replaced in photocopy). Extra copy of final leaf of table of contents enclosed. 28 cm. Fair condition. Stains, including dampstains and traces of past dampness (large dampstains to some leaves). Worming and open tears, slightly affecting text, repaired with paper (many paper repairs to margins and in other places, occasionally close to text). Old binding, with damage and worming.

Yavin Shemuah, commentary by R. Nissim Shlomo Algazi on the book Halichot Olam by R. Yeshuah HaLevi; and Talmudic methodology by R. Yosef Karo. Venice: Giovanni Martinelli for Giovanni Vendramin, 1639.
Lengthy glosses in Ashkenazic script, by an unidentified writer.
Signatures on the title page: "Shalom Branach"[?], "Menachem Hager". Stamps of the "old and new" kloiz of Hamburg. Ownership inscription on the penultimate leaf: "Acquired with my money, Yaakov Aboab di Ambu[rgo]" (=of Hamburg) – the signatory may be from the family of R. Shmuel Aboab Rabbi of Venice, author of Devar Shmuel, who originated from Hamburg.
129, [16] leaves. Leaves 1-5 bound out of sequence. 29.5 cm. Fair-good condition. Stains, including dampstains (large stains to final leaves). Wear. Worming, affecting text. Minor marginal open tears to title page and to several other leaves, not affecting text, repaired in part with paper. Hole through some leaves, slightly affecting text. Old binding, damaged.

Responsa Besamim Rosh, halachic responsa attributed to the Rosh and other prominent Rishonim, with the Kasa DeHarsena commentary by R. Shaul Berlin. Berlin, [1793]. First edition. Approbations by the author's father, R. Tzvi Hirsh Levin Rabbi of Berlin, and by the Noda BiYehuda.
This book was the focus of a great polemic, with the Torah leaders of the generation – R. Mordechai Banet, the Chatam Sofer, and others, claiming that the book is forged and its responsa were authored by the publisher R. Shaul Berlin, rather than by the Rosh, as claimed. The authenticity of the book remains disputed until this day (see Hebrew sidebar).
Special copy belonging to the author's father, R. Tzvi Hirsh Levin Rabbi of Berlin, with his glosses, typically signed "Tzava" (=Tzvi ben Aryeh, after which his book was titled Tzava Rav).
The present copy was presumably presented by the author as a gift to his father, and he had the following inscription lettered on the binding: "To my father… R. Tzvi Hirsch Rabbi of Berlin".
The book contains four glosses handwritten by R. Tzvi Hirsh Berlin, three of them signed (at the beginning) with his acronym: "Tzava".
R. Tzvi Hirsh valiantly defended his son against those who questioned the authenticity of the book, firmly asserting that the book was not forged (see Hebrew sidebar). In his glosses, R. Tzvi Hirsh discusses his son's words.
The gloss on p. 108b is of particular interest, as it relates to one of the responsa which was the focus of the polemic against the book – responsa 375, which permits travelling on Shabbat in a case where interrupting the journey would force the person to become a burden on the community and accept charity. Near this responsum, his father noted: "Tzava – Although this responsum seems strange, it is nevertheless Torah... but nowadays it will cause a Chilul Hashem... it is definitely forbidden".
Signature on the title page: "I acquired it from R. Leib son of R. Shaul for 1 Löwen Taler, Aryeh Leib Berlin" (the Leib mentioned here may be Aryeh Leib son of R. Shaul Berlin, who converted to Christianity. He may have inherited this copy from his grandfather, and later sold it).
[4], 110, [5] leaves. 32.5 cm. Good-fair condition. Stains. Detached leaves and gatherings. Inscriptions. Original binding with gilt lettering. Binding damaged, lacking spine and back board.

Responsa Keter Kehunah, by R. Yitzchak Avraham Katz of Pinchov (Pińczów; descendant of R. Shabtai Kohen, the Shach). [Zhovkva]: Avraham Yehuda Leib of Svirzh, [1805]. First edition.
The title page states "Part I", yet no other parts were printed. An exchange of halachic letters regarding an agunah the Maggid of Kozhnitz permitted to remarry was printed in section 76, with two responsa by the Maggid of Kozhnitz, a responsum by R. Pinchas Horowitz author of the Haflaa, and a responsum by the author.
Signatures and inscriptions on the title page, including two signatures of R. Shlomo Baruch Tenenbaum of Stropkov (1809-1891), disciple of Rebbe Naftali of Ropshitz. He served as posek in Zborov and head of the Stropkov Beit Din. R. Yechezkel Shraga Halberstam of Shinova wished to appoint him as rebbe, but he refused.
Many stamps of R. Naftali Teitelbaum Rabbi of Nyírbátor (1867-1928), leading Hungarian rabbi and head of the Orthodox Bureau (in Budapest).
[1], 77 leaves. 36 cm. Fair-good condition. Stains, including dampstains. Wear. Tears, including marginal tears to title page (not affecting text), and minor open tear affecting text in one place. Worming, affecting text in several places. Leaves trimmed with minor damage to text in several places. Old binding, worn and damaged.
Stefansky Chassidut, no. 248.

Sefer Yetzirah, attributed to Avraham Avinu, with four commentaries: R. Saadiah Gaon, R. Eliezer of Worms, the Ramban and the Raavad. [Mantua: Jacob Kohen of Gazolo, 1562. First edition]. Kabbalistic diagrams and charts.
Signature at the top of the first leaf: " Chaim Rabbi of Liska".
Rebbe Chaim Friedlander – rabbi of Liska (d. 1904), son of R. Moshe Friedlander Rabbi of Kleinwardein, and son-in-law of R. Tzvi Hirsh of Liska author of Ach Pri Tevuah. He succeeded his father-in-law as rabbi and rebbe of Liska in 1874, a position he held for thirty years. He authored Tal Chaim on the Talmud, and Tal Chaim UVracha on the Torah.
Various inscriptions on the endpapers, including interesting inscriptions regarding zodiac signs and planets. Signature: "Moshe Frey" (perhaps R. Moshe Frey Rabbi of Negyed, grandson of the Ktav Sofer, or one of his family members).
Sefer Yetzirah includes several diagrams designed for the addition of moveable parts (volvelles), for calculating Holy Name combinations. The moveable parts were printed on a separate plate, for the reader to cut out and assemble. This plate, and the moveable parts, are missing from most extant copies of the book, and from this copy as well (see Kedem Auction 51, item 44).
Incomplete copy. 2-52, 54-55, 61-64, 69-88, [88-89, i.e. 92-93], 95-104, [1] leaves. (Originally: 105 leaves; [1] leaves. Altogether lacking 16 leaves: title page and leaves 53, 56-60, 65-68, 89-91, 94, and [1] plate of volvelles [see above]). 18 cm. Fair condition. Stains, including dampstains. Worming. Tears and open tears, affecting text, repaired in part with paper. Some leaves trimmed close to text. Inscriptions. Signatures and stamps. Old leather binding, damaged.