Seder Tefillot mi-Kol ha-Shanah ki-Minhag Kehillot Benei Roma (Order of Prayer for the Entire Year according to the Roman Rite), Venice: Marco Antonio Giustiniani, 1545

Printed on vellum, 16mo (3 5/8 x 2 ½ in.; 92 x 64 mm). 136 [of 214] leaves, lacking first 74 ff. (quires 1-10_{2) and last 2 ff. (275-6); two leaves (ff. 273-4) supplied in manuscript. Some soiling and staining in the first four quires, worming in the fore- or lower margin of a few leaves of which one is mended, a few other minor stains. Antique red morocco gilt, red sprinkled edges; hinges mended, corners rubbed.}

Vinograd, Venice 303; Steinschneider 2077; Joseph Cohen, "Bibliografiyah shel Mahzorim ve-Sidurei Tefila Italiani," in Daniel Goldschmidt, Mavo le-Mahzor B'nei Roma, Tel Aviv, 1967, #8, pp.114-115.

 

130 [of 214 or 216?? see literature below] leaves lacking quires i-x2 . check jts copy for whats missing at end last two leaves al chayt provided in manuscript until arba mitot beit din.
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This exceedingly rare miniature prayer book printed on vellum was one of several printed  in the mid-sixteenth century to meet the liturgical needs of various Jewish communities in Italy and beyond. While most of the prayer books share common material regardless of the rite, printers nevertheless marked many of the quires with the name of the rite (e.g. "Italiano," "Ashkenazi," etc.) to prevent the inadvertent insertion of the pages of one rite's prayer book into the siddur meant to serve a separate group of worshippers.

Among the elements peculiar to the Roman rite are: Le'eila Le'eila in the usual Kaddish; Keter in all Kedushot; different wording to the Amidah; different tahanunim (ve-Hu Rahum is missing); a special piyyutic version of the Arvit for Friday evening (Asher Killah Ma'asav) and its Amidah (u-me-Ahavatkha); kerovot for the Day of Atonement and all the fast days, but not for Rosh ha-Shanah and other festivals. A number of piyyutim  had already been removed from the mahzor before the invention of printing.The Roman (Italian) rite is also called Minhag ha-Lo'azim, and remains in use in Rome and some parts of Italy as well as in the Italian synagogue in Jerusalem.

No complete copy recorded at JNUL or JTS.