||Novellae on the Rambam on hilkhot Yom Tov and on tractate Bezah on gemarra, Rashi, and Tosafot by R. Jonathan Natan Neta Eybeschuetz.
R. Jonathan Natan Neta Eybeschuetz (1690-1764), a child prodigy, was among the most prominent rabbis of the eighteenth century. A reknowned Talmudist, Halachist, and Kabbalist, R. Eybeschuetz held positions as Dayan of Prague, and later as Rabbi of the "Three Communities: Altona, Hamburg and Wandsbek. His later years were troubled by the famous and bitter controversy with R. Jacob Emden (1697-1776) known as the Emden-Eybeschütz Controversy. a dispute that lasted several years, continuing even after R. Eybeschütz's death. Eybeschütz again became suspected of harboring secret Sabbatian beliefs because of a dispute that arose concerning the amulets which he was suspected of issuing. It was alleged that these amulets recognized the Messianic claims of Sabbatai Zevi.Once the controversy started then Emden found serious connections between the Kabbalistic and homiletic writings of Eybeschutz with those of the known Sabbatian Judah Leib Prossnitz, whom R. Eybeschütz knew from his days in Prossnitz. Rabbi Jacob Emden accused him of heresy. The majority of the rabbis in Poland, Moravia, and Bohemia, as well as the leaders of the Three Communities supported Eybeschütz: the accusation was "utterly incredible" - in 1725, R. Eybeschütz was among the Prague rabbis who excommunicated the Sabbatean etc. Others suggest that the Rabbis issued this ruling because they feared the repercussions if their leading figure, R. Eybeschütz, was found to be a Sabbatean. Recent evidence has produced the actual amulets and their alleged connection to Sabbatean amulets. In 1752, the controversy between Emden and Eybeschütz raged. In Dec of that year the Hamburg govt banned any more discussion of the amulets and the Senate of Hamburg suspended R. Eybeschütz, and many members of that congregation demanded that he should submit his case to rabbinical authorities. At this point he was defended by Carl Anton (Moses Gershon ha-Kohen)a convert to Christianity, but a former disciple of Eybeschütz. "Kurze Nachricht von dem Falschen Messias Sabbathai Zebhi," etc. (Wolfenbüttel, 1752). The controversy was a momentous incident in Jewish history of the period — involving both Yechezkel Landau and the Vilna Gaon - and may be credited with having crushed the lingering belief in Sabbatai current even in some Orthodox circles. Sid Leiman claims that the mentioned great Rabbis exonerated Eybeschutz from Sabbatianism only in order that the controversy should die down. In 1760 the quarrel broke out once more when some Shabbatean elements were discovered among the students of Eybeschütz' yeshiva. At the same time his younger son, Wolf Jonas Eybeschutz, presented himself as a Shabbatean prophet, and was close to several Frankists, with the result that the yeshivah was closed. R. Jonathan Eybeschütz's grandson became Baron Thomas von Schoenfeld, an apostate Jew who inherited his grandfather's collection of Sabbatian kabbalistic works. At first he had been an active adherent of the Sabbatian movement, then he founded a Masonic lodge called the Asiatische Bruder which was one of the four illuminati lodges in Vienna. After his uncle's death on August 10, 1791, he was offered the leadership of the Franklist movement which he refused.
||על הלכת יום טוב מהרמב"ם ... על מס' ביצה ... מו"ה יהונתן [אייבשיץ] זצ"ל: ...עם הגהות ותוספת חדושים מאת ... מוהר"ר בנימין זאב מזוזה נ"י בהרב ... יצחק אייזק זצ"ל מזאלקווא אשר נקראים בשם ... מקום בינה. גם הוסיף פתיחה לבאר עניני מוקצה ... גם כי בדפוסים הראשונים נמצאו כמה טעותים. ועתה הוגה ע"י הרב הנ"ל ... בשנת ב'י'נ'ה' ל'ע'ת'י'ם'
עם הפנים, משנה תורה, הלכות יום טוב.
החידושים על הרמב"ם נדפסו על-פי דפוס ברלין תקנ"ט. החידושים למסכת ביצה על-פי דפוס ווין תקנ"ז.
עם הסכמות ר' מרדכי בנעט ור' צבי הירש ב"ר דוד, שהועתקו מן הדפוס הראשון, והסכמות ר' שלמה קלוגר, [בראדי], ו מסעי תרט"ז;
ר' מרדכי זאב סג"ל איטינגא, לבוב, כ מנחם-[אב] תרט"ז
ר' יוסף שאול נאטהנזאהן, [לבוב], ג ואתחנן תרט"ז.