||Three part work on brit milah by R. David ben Aryeh Leib of Lida. The title page notes that it is Sod HaShem with Sharbit ha-Zahav (commentary on Sod HaShem) and the book Brit HaShem by R. David of Lida who was av bet din in Amsterdam. Many denim and halakhot have been added from later poskim. The book has been arranged anew and printed with all the benedictions and tefilot of the mohel in large letters according to the custom of Poland and Ashkenaz, which are facing each other. Sod HaShem begins with a tefilah to be said the night prior to the circumcision followed by prayers to be said by the mohel prior to the milah. Next is Sod HaShem, a treatise on milah set in square letters with the commentary Sharbit ha-Zahav immediately below it in rabbinic letters. Included are halakhot related to the milah. Birkhat ha-Mazon follows with the variations between minhag Poland and Ashkenaz. The volume is completed with Brit HaShem which is in Yiddish and comprised of thirty nine numbered paragraphs set in square letters.
R. David Ben Aryeh Leib Of Lida (c. 1650–1696), rabbi and author; nephew of Moses b. Zevi Naphtali Rivkes. He studied under Joshua Hoeschel b. Jacob of Cracow, and in 1671 was called to the rabbinate in Lida. Subsequently he officiated as rabbi of Ostrog, Mainz (1677), and of the Ashkenazi community of Amsterdam (1681). There he was accused of Shabbatean leanings as well as of literary plagiarism in connection with his Migdal David, a commentary on the Book of Ruth (1680) which some ascribed to Hayyim b. Abraham ha-Kohen. After being dismissed from his position, David returned to Poland, where he presented his case to the Council of the Four Lands and aired it in a pamphlet entitled Be'er Esek ("Well of Contention," 1684). The Polish rabbinate vindicated him and demanded his reinstatement. On his return to Amsterdam, however, his case was raised again, this time by the Sephardi rabbis, who subsequently likewise vindicated him. He returned to Poland shortly thereafter and died in Lvov. He was the author of numerous homiletic and kabbalistic works, including Sod Adonai (1680), on circumcision; Shomer Shabbat (1687), on the Shabbat and Ir Miklat (1690), on the 613 commandments. A collection of 14 of his compositions was published under the title Yad Kol Bo in 1727. Another work on the Shulhan Arukh Orah Hayyim remains in manuscript. It is now clear that his first work, an ethical treatise, Divrei David (1671), was drawn from other sources, while the Asarah Hillulim, a commentary on Psalms (included in Yad Kol Bo), was incorrectly attributed to David by the publishers, having been taken from the commentary on Psalms by the Christian scholar, H. J. Bashuysen. Much of the controversy which centered around David stemmed from his militancy and aggressiveness. Among his severest critics was R. Jacob Emden.