Beautifully illustrated Passover Haggadah, with the commentary of R. Yosef of Padua. Venice: Zuan di Gara, 1604.
Each page of the Haggadah is decorated with various woodcut illustrations. Some illustrations are captioned.
The Seder steps are printed on the verso of the title page, with a brief trilingual commentary: Italian, Yiddish and Spanish, printed side by side in three columns, in Hebrew characters.
The Haggadah begins with Bedikat Chametz. P. [3a] opens with the words: "KeHa Lachma Anya".
Birkat HaMazon (Sephardi rite) is printed on the final two leaves, with divisional title page.
On the final page, after Birkat HaMazon, novella by R. Moshe Alshech on the Seder steps (from Torat Moshe by the Alshech, Venice, 1601; this passage also appears in the Haggadah printed in Venice in 1601 by Zanetti).

[18] leaves. 22.5 cm. Fair-good condition. Stains, including large dampstains. Wear. Open tears to first two leaves, affecting title page border, illustrations and text, repaired with paper and photocopy replacement. Minor open tears in several other places, affecting text. Worming, slightly affecting text. Leaves trimmed with damage to ornaments on several leaves. Early card binding, damaged and detached.

Several Haggadot were printed in Venice in 1599-1605, with similar layouts and general design, but differing typographically in the title page border, type, ornaments and illustrations. The present Haggadah is similar to the one printed by Di Gara in 1599. See: Y. Yudlov, Passover Haggadot Printed in Venice 1601, 1603-1604, Alei Sefer, XVI, 1990, pp. 140-141.
To the best of our knowledge, the present copy is the only complete copy in the world. There is another copy in the JTS Library in New York, lacking the final two leaves with Birkat HaMazon.
Yaari 31; Otzar HaHaggadot 41.

Otiyot D'Rabbi Akiva – midrashim. [Kraków: printer not indicated, ca. 1630].
Exceptionally rare edition; complete copy.
Title printed at the foot of the title page.
On the verso of the title page, table of contents and brief foreword stating that this is the third edition of the book, following the Venice 1546 edition and Kraków 1579 edition – an expanded edition with additional sections, based on which the present edition was printed (this is the fourth edition of the book, first printed in Constantinople, ca. 1515).
Otiyot D'Rabbi Akiva (also known as Alpha Beta D'Rabbi Akiva) is a Midrash on the letters of the Hebrew alphabet, attributed to the Tanna R. Akiva. The book contains midrashim on each letter of the Hebrew alphabet. Today, there are two main versions of the midrash, with different contents.

23, [1] leaves. 18.5 cm. Good condition. Stains. Minor marginal tears to several leaves, repaired with paper (minor marginal open tear to title page, slightly affecting ornament on verso). Minor open tears to several leaves, slightly affecting text. Some worming, slightly affecting text. Printing defect to one leaf near the end of the book. Stamp of the Beit Midrash of the "Knesset Yisrael" community. Old binding, damaged.

The copy listed in the Bibliography of the Hebrew Book, as well as the copy listed in the NLI catalogue, comprise 20 leaves only, and are lacking the end. The present copy comprises 24 leaves. Only one additional complete copy is known, kept in the collection of the Royal Library in Copenhagen (the copy in the Bodleian Library is also lacking the four final leaves, see: Steinschneider, CB, no. 3398, column 519).
Provenance:
1. The Library of the London Beth Din.
2. Kestenbaum Auction House, New York, November 2000, no. 97.

Mesilat Yesharim, containing all matters of ethics and fear of G-d, by R. Moshe Chaim Luzzatto, the Ramchal. [Amsterdam]: Naftali Hertz Rofe, [1740]. First edition, printed during the lifetime of the Ramchal, while he was in Amsterdam (before he immigrated to Eretz Israel).
Ownership inscription added on the title page: "Purchased by me, Yehudah son of Mordechai Finzi, in the year [1743]". On the title page and first and last endpapers, ownership inscriptions and signatures of R. Moshe Aharon Rachamim Piazza, one of the rabbis of Livorno in the second half of the 18th century, author of Orah VeSimchah on the laws of Purim: "Mesilat Yesharim, with which G-d graced His servant Moshe Aharon Piazza", "year [1772]… with which G-d graced His servant Moshe Aharon Piazza… in Livorno". Another inscription inside the front board: "I am Moshe Aharon Carcasson… Livorno".
Mesilat Yesharim is reputed as a refined, clear summary of the Ramchal's other works (Derech Hashem, Daat Tevunot, Klach Pitchei Chochmah, and others), written in measured, precise language with great depth of thought. In his introduction to his edition of the book "Mesilat Yesharim – Im Iyunim", R. Yechezkel Sarna mentions a tradition in the name of the Gaon of Vilna that no extraneous word can be found until chapter 11! R. Yerucham of Mir would tell his disciples that "Mesilat Yesharim is based on all the Ramchal's kabbalistic works, yet he simplified the concepts to make them more accessible to us, such that when studying it, we feel that we have a connection to it" (Daat Chochmah UMusar, I, p. 249).
The author explains in his introduction that this work was composed to assist in the acquisition of ethical wisdom (musar) and fear of G-d, which cannot be achieved through knowledge alone. The purpose of this work is not the innovation of previously unknown concepts but rather constant review and meditation to anchor those ideas within one's soul. Indeed, this book has been accepted throughout the Jewish world as the primary book for the study of ethics.
When the Gaon of Vilna first saw the book, he proclaimed that a new light has come down to illuminate the world. In his high regard for the book, he paid a gold coin for it. In his foreword to Derech Hashem, R. Y. Moltzan quotes the statement of the Gaon of Vilna, that if the author were still alive, he would have travelled on foot all the way to Italy to greet him. He further relates that the Gaon of Vilna would frequently review the book.
Chassidic leaders likewise appreciated the great stature of the book and the holiness of its kabbalist author. The Maggid of Kozhnitz attested that all the heights he reached in his youth stemmed from the book Mesilat Yesharim. The Ohev Yisrael of Apta and R. Menachem Mendel of Rimanov diligently studied Mesilat Yesharim in great depth, and describe it in awesome and wondrous terms. The rebbe of Apta would say that his spiritual direction and education were drawn first and foremost from the book Mesilat Yesharim (Sefer HaChassidut, p. 146). R. Nachman of Breslov would instruct new disciples to study Mesilat Yesharim (Sichot VeSipurim, p. 167), and the Bnei Yissachar wrote in his additions to the book Sur MeRa VaAseh Tov: "Study the book Mesilat Yesharim and you will quench your thirst and give delights to your soul; its words are sweeter than honey". R. Yaakov Yosef of Ostroh (Rav Yeibi) writes in his approbation to the book Klach Pitchei Chochmah by the Ramchal (Korets, 1785): "The book Mesilat Yesharim, the paths of G-d which the righteous tread, written by the great rabbi… R. Moshe Chaim Luzzatto, and this is the Torah which Moshe presented to Israel, to understand the words of the wise and their riddles, through its upright teachings...". In his foreword to the aforementioned book, the publisher quotes the Maggid of Mezeritch who stated that "[the Ramchal's] generation was not worthy of appreciating his righteousness and temperance".
R. Yosef Zundel of Salant told his illustrious disciple R. Yisrael of Salant that when receiving a farewell blessing upon leaving the Volozhin yeshiva, he asked R. Chaim of Volozhin which ethics book to study. His teacher responded: "All musar books are good to study, but Mesilat Yesharim should be your guide". Since its first printing in 1740, Mesilat Yesharim has been reprinted in hundreds(!) of editions, and until this day remains the primary musar book studied in Torah and Chassidic study halls.

[6], 63 leaves. 15 cm. Good condition. Stains. Light wear. Margins trimmed at a slant. Inscriptions. Stamps. Front endpaper disconnected, torn and partially lacking. Original binding, damaged (front part disconnected; without spine).

Books of Shemot and Vayikra, Parts II and III of the Five Books of the Torah, with Rashi, Targums and the commentary of the Or HaChaim by R. Chaim ibn Attar. Slavita: [R. Moshe Shapira, 1791]. Two volumes.
The name of the printer is not mentioned on the title page, yet the book was printed in the press of R. Moshe Shapira, and was presumably the first book he produced.

Two volumes. Shemot: 217, 221-223 leaves. Lacking 3 leaves: 218-220. Vayikra: 2-171 leaves. Lacking title page (replaced in photocopy) and final two leaves. Approx. 19 cm. Shemot vol. in fair condition, Vayikra vol. in fair-poor condition. Stains, including dampstains. Extensive wear. Many open tears to title page of first vol. and to other leaves, affecting text, repaired in part with paper (photocopy replacements to title page of Shemot vol.). Extensive worming, with significant damage to text, repaired in part with paper. Detached leaves and gatherings in Vayikra vol. Front and back boards only (without spines), detached, with extensive wear.

The Or HaChaim commentary by R. Chaim ibn Attar was held in high regard by the Chassidic leaders, who considered it to be on the level of the Zohar in its ability to purify the soul. His disciple the Chida quotes the Chassidic custom of studying the Or HaChaim commentary on Friday night: "And we heard that it is now held in high regard in Poland, and was printed there in another two editions. And this was due to the praise of the holy R. Yisrael Baal Shem Tov on the greatness of R. Chaim's soul".
Chassidic leaders praised the holiness of the author profusely. The Baal Shem Tov stated that every night, the Or HaChaim hears Torah directly from G-d. He also stated that when his soul ascended to Heaven each night, he saw that only R. Chaim ibn Attar preceded him in his ascent, and all his efforts to precede him were unsuccessful. Reputedly, the reason the Baal Shem Tov attempted to immigrate to Eretz Israel was in order to meet R. Chaim ibn Attar, who was "a spark of Mashiach", and thereby bring the Redemption.

Printing the Or HaChaim in Slavita Upon the Directives of R. Pinchas of Korets, as a Segulah for Protection
Reputedly, "R. Pinchas of Korets… commanded his sons [=R. Moshe Shapira rabbi of Slavita, and his brother R. Yechezkel Shapira, who was also involved in the establishment of the Slavita printing press] to print the Or HaChaim book every year… and they will thereby be saved from calamity and misfortune, and they fulfilled his directive, yet after the books of the Or HaChaim became so prevalent that they could no longer find buyers for them, they stopped printing them, and that year the infamous slander and misfortune occurred" (Migdal Oz, p. 268). (Nowadays, only seven editions of the Slavita Or HaChaim Chumash are bibliographically known, printed between 1791-1832).
Rare edition. The Bibliography of the Hebrew Book records the Shemot volume based only on an image of the title page of a copy which was offered at auction. The NLI catalog list the Vayikra volume, lacking many leaves, and the Devarim volume.

The Slavita Printing Press, Founded by R. Moshe Shapira Rabbi of Slavita
The Jewish printing press in Slavita (Khmelnytskyi Province, Western Ukraine), operated between 1790 and 1837. The founder of the printing press was the rabbi of the city, R. Moshe Shapira (1762-1840), son of the renowned R. Pinchas of Korets. Already in his youth, he showed exceptional talent in scribal writing, drawing, carving and etching. His holy father encouraged him to develop his talent, in order to acquire these professions. In the early 1790s, R. Moshe was appointed rabbi of Slavita, yet he concurrently established his famous printing press, not wishing to utilize Torah as a livelihood. The typeface used in the printing press was designed and fashioned by R. Moshe. Apart from the printing press, he also established workshops for the production of the paper and type. A large portion of Slavita's Jews earned their livelihood in an honorable way in one of the many divisions of the printing firm. Slavita books were reputed in the Jewish world for their beauty, splendor and accuracy; as well as for the owner of the press, R. Moshe, who was revered by the great Chassidic leaders. R. Moshe of Slavita was close to the Baal HaTanya, R. Shneur Zalman of Liadi, who commended him: "Exceptional in Torah, fear of G-d is his treasure, of holy descent". Sipurim Nora'im by R. Yaakov Keidner (Lviv, 1875) relates the wondrous account of how the Baal HaTanya assisted R. Moshe in attaining a government license for his printing press.
A special advantage of this printing press was that it only produced sacred books, and its type was never desecrated by profane books. Most of the workers were G-d fearing Jews. According to a famous Chassidic tradition, the equipment and type were immersed in a mikveh before use (regarding the printing press in Slavita, see: Haim Dov Friedberg, History of Printing in Poland, Tel Aviv, 1950, p. 104; Ch. Lieberman, Ohel Rachel, I, New York, 1980, pp. 199-202; Sh.D.B. Levine, History of Chabad in Czarist Russia, Brooklyn, 2010, p. 61).

Words of Torah Leaders in Praise of the Printing Press and the Talmud Editions
Leading Torah scholars in Russia, Poland and Lithuania, Chassidim and Mitnagdim, held R. Moshe Shapira and his firm in greatest esteem, as they write about him:
"If not for him, Torah would have G-d forbid been forgotten" (R. Avraham Abele Posweller in his second letter, printed at the beginning of Tractate Eruvin, Slavita 1836); "They raised the Torah banner in our country through their printing press" (R. Chaim Kohen Rappaport, rabbi of Ostroh, ibid.); "The true Tzaddik, who has enlightened the Jewish people… for the past forty years, has caused great benefit to the Jewish people through his excellent printing press, producing all holy books large and small, old and new, using good quality paper and a beautiful typeface" (Rebbe Mordechai of Chernobyl, ibid.); "…the world was barren of Torah, holy books and Talmud volumes were not available in the world at all, apart from those owned by several individuals, prominent wealthy men. Even in the study halls of bigger towns it was difficult to find a complete Shas… and when R. Chaim Volozhin established the yeshiva [the Volozhin yeshiva, founded 1803], many volumes of Talmud were required, and they were compelled to collect volumes of Talmud from various large cities for the yeshiva students. And when the rabbi of Slavita realized that there is a demand for volumes of Talmud in the world, he printed several hundred sets, large and small, and since they were received favorably, they were distributed throughout the world" (R. Moshe Shmuel Shmukler-Shapiro, in his book Toldot Rabbenu Chaim MiVolozhin, Jerusalem 2003 edition, pp. 26-27).

Noam Elimelech, Chassidic essays on the Torah, by R. Elimelech of Lizhensk, with Likutei Shoshana and Igeret HaKodesh. [Shklow: Aryeh Leib son of Shneur Phoebus, ca. 1790]. Second edition.
Rare edition of the Noam Elimelech, printed in Shklow, presumably between 1789 and 1794. The place of printing and name of printer are alluded to on the title page of this edition (lacking in the present copy; see Kedem, auction 89, item no. 42).
Noam Elimelech was one of the first Chassidic books, and is considered until this day to be one of the fundamental works on Chassidut. The book contains the essential part of the doctrine of R. Elimelech of Lizhensk on Chassidut, purity of thought and attachment to G-d. R. Elimelech had five disciples, who disseminated Chassidut to the Jewish people: the Chozeh of Lublin, the Maggid of Kozhnitz, R. Avraham Yehoshua Heshel of Apta, R. Eizik of Kaliv and R. Mendel of Rymanów.
Since its publishing, the book was deemed sacred to all, to the extent that R. Mendel of Rymanów stated that only on Friday after immersing in honor of Shabbat is one able to grasp a little of the pure and lofty thoughts it contains. The Maggid of Kozhnitz would only welcome the Shabbat after studying his teacher's book (Encyclopedia L'Chassidut, I, p. 236). He said that R. Elimelech would appear – after his passing – to his disciple R. Naftali of Ropshitz, to teach him Noam Elimelech (Igra Debei Hilulei, Ashdod, 1999, p. 250). The Divrei Chaim of Sanz once remarked that he could compose a commentary on the Noam Elimelech just like the Beit Yosef did on the Tur, since it contained such profundity (ibid., p. 235). Rebbe Eliezer of Dzikov once saw in a dream a house full of books, about which he was told that one book was the Noam Elimelech, and all the other books the house was filled with were commentaries to the Noam Elimelech (Ohel Elimelech, p. 80, section 193). R. Eizik of Kaliv, after writing several hundreds of papers of commentary to the Noam Elimelech, heard a Divine Voice asking how he had the audacity to write a commentary to the Noam Elimelech, of which even angels and other celestial beings struggle to understand even one word or letter (ibid., p. 80, section 194).

Noam Elimelech was reprinted in numerous editions (until 1982, it had been printed in over 50 editions, and since then in dozens more). Many keep the book as a segulah, and some special miniature format editions were published to serve as amulets for protection and success. Many put it at the head of an ill person as a segulah and protection, for a speedy recovery and to be saved from any misfortune. This book is known to be a segulah for women experiencing difficult labor (several Jewish hospitals worldwide have a Noam Elimelech placed in a velvet pouch in the delivery rooms as segulah for easy births). This segulah is already mentioned in Shulchan Melachim by R. Moshe Tzvi Landau of Kleinwardein, who writes in the laws pertaining to women giving birth: "And the custom of placing a holy book wrapped in a cloth under the head of a women in labor has already become widespread – and the custom is to place the books Noam Elimelech and Or HaChochmah" (pp. 38b-39a, Beregsaz 1931 edition).

[1], 1, 3-89, 70-97; 19 leaves. Lacking title page. 23.5 cm. Most leaves wide margined. Good-fair condition. Stains, including dampstains and wax stains. Minor wear. Minor open tears. Minor worming. Some leaves remargined for conformity (these leaves may have been supplied from a different copy). New leather binding.

This is the first Chassidic book printed in Shklow, which in those days was the stronghold of opponents to Chassidut. The bibliographer Chaim Lieberman in his book Ohel Rachel (I, pp. 176-177) writes that this edition was probably published between 1789 and 1794, and calls attention to the interesting phenomenon of printing a Chassidic book in Shklow at that time. He contends that almost no Chassidic books were printed in Shklow, apart from a few Chabad books printed after 1803. At the end of his thesis, he suggests that this edition may have been printed especially for Galician Jewry, and the place of printing was concealed to enable the book to be smuggled over the border more easily. Since the prohibition of printing kabbalistic books in Galicia was only enacted in 1794, he surmises that the book may have been printed only after 1794 (based on this, listing 000313521 of the Bibliography of the Hebrew Book gives the estimated date of 1795; other places however record the year of printing as 1790).