The Enigmatic R. David Lida Part II
by Tevie Kagan

The case for Sabbatean leanings in R. David ben Aryeh Leib of Lida’s works are somewhat cloudy. The first clear accusation in this regard is from R. Yaakov Emden in his Toras Hakanaos. [1]Specifically, R. Emden, dealt with the conclusion of one of Lida’s poem’s entitled Shir Hillulim, which was printed with his Migdol David. Shir Hillulim was written in honor of a torah dedication in Amsterdam in 1680. It was comprised of verses to be recited by the congregation and cantor. The letters at the end that are enlarged spell out “Tishbi,” and says “Tishbi, he will redeem us.” In traditional Jewish literature, Tishbi (Elijah) is referenced as a forerunner for the messiah. Emden saw this as an allusion to Shabbetai Zevi, as the letters in “Tishbi” form “Shabbetai” when transposed. Emden continues and notes that the letters between the last lines (spelling out “David”) demonstrate that Lida was attempting to equate David with Tishbi, and, consequently, with Shabbetai Zevi.

There are those who argue with Emden’s assertion that Shir Hillulim displays Sabbatean tendencies. Specifically, they note that David de Castro Tartas, who routinely printed prayer books and other works of sabbatean nature, [2]printed Shir Hillulim. Eisner, for example, postulates that Tartas added the problematic lines and that Lida knew nothing about it. [3] However, as Heller [4]points out, it would seem unlikely that a printer would modify such a small work, and that of the chief rabbi, meant for immediate distribution. Even more so, if this were the case, why would Lida use the same printer again, as he did with for his Shomer Shabbos in 1687?

Indeed, it is especially difficult to determine whether a work is Sabbatean in nature.  Within Sabbatean writings there are certain recurring themes. There is often a thematic fixation on the Messiah. The writings often focus on King David, and explain how he did not sin with Bat-Sheba (Samuel II, Chapter 11). They also frequently discuss the concept of “mitzvah ha-ba’ah be-averah,” the notion of reinterpreting biblical figures actions as foreshadowing Shabbetai Zevi’s acts (particularly Esther or King David), and the rabbinic dictum that “greater a sin done for heavens sake than a commandment done other than for the sake of heaven.” Writing about any one of these topics alone does not deem one to be a Sabbatean. However, a recurring reference to these beliefs within ones writings, combined with a less then stellar character, may deem one suspect.  Coupled with actual accusations from one of the foremost experts on Sabbateanism (R. Yaakov Emden), one must be wary and investigate further.

Aside from the obvious reasons for not overtly stating the sabbatean nature of a work, inherent in Sabbateanism is the notion of a “dual nature.”  Scholem describes this dualism as having one side bordering on nihilism and another that is outwardly religious. Elsewhere, [5] Scholem states that “[a] double-faced nature came to be seen as a characteristic trait . . . [to] live in a high tension between outward orthodoxy and inward antinomianism.” This corresponds with the paradox that the followers of Shabbetai Zevi were left with after he apostatized in 1666. This also follows Sabbatean teachings that corrupted the Lurianic doctrine of tikun, using sin as the preferred medium for rectification, as opposed to mitzvoth. Shabbetai Zevi sought to abolish many commandments, stating that since it was the messianic age they no longer were applicable. He instead preached a doctrine of “mitzvah ha-ba’ah be-averah,” asserting that the path to a mitzvah is through a sin.[6] This is one of the many ways that Shabbetai Zevi’s followers attempted to rationalize his apostasy.  They argued that he was merely gathering “sparks” from within the broken shards that reside in the Islamic faith. Shabbetai Zevi advocated certain sins outright, such as eating chelev, the forbidden fat of an animal, and abolishing the fast of the 9th of Av (Tisha B’Av”). Thus, it is unsurprising that it is difficult to uncover what truly is a Sabbatean work and what is not.

Migdol David was Lida’s first major work that was disseminated widely. It was written on the book of Ruth and seeks to explain the Davidic lineage. Migdol David does have messianic tones; yet, if the author was truly a Sabbatean, one would expect to find it overflowing with Sabbatean references. Oddly enough, though, through most of the work there are few Sabbatean references.  The ending lines are what lead to its Sabbatean suspicion, as they include the words “שבתי בבית ה'” This verse is in of itself not problematic, but the choice of  “שבתי” would fit with a common trait of Sabbatean writing to identify ones work to those who knew of certain code words. This was a fairly common tactic as can be adduced from Emden’s list in Toras Hakanaos, where many books were banned for similar reasons. [7]

Within Lida’s Sod Hashem, a manual of the rules of milah (circumcision)  with a running commentary called Sharbit Hazahav, there are a couple of problematic themes. While describing the kabalistic reasons behind mila, Lida explains that the foreskin is as an offering to Samael and, because of the phrase “nachash efer lachmo,” the foreskin is placed in dirt. Sabbatean Kabbalah often equates the nachash (snake) with the messiah, as both have the same numerical value. This does not mean that every reference to the nachash is suspect; in this case, though, clearly equating it with Samael and the offering is odd. Slightly more problematic is the quote [8]from R. Yehoshua Heshel from Vilna that discusses the verse: “Abraham was ninety-nine years old and the Lord appeared to him” (Gen. 17:1). He proceeds to give an interpretation explaining its significance within the sefiros of the numbers involved. Now, one would assume this to be the same R. Heshel under which Lida studied. However, it is R. Heshel Zoref[9] (c.1663-1700), the noted Sabbatean Kabbalist, and supposed prophet of the Sabbatean movement in Poland, to whom Lida is referring. Zoref wrote the Sefer Ha-Zoref where, among other things, he proclaimed himself Messiah b. Joseph and Shabbetai Zevi as Messiah b. David. Lida’s quoting of Zoref is not a damning piece of evidence on its own, as it is one isolated quote, and as Naor points out,[10] classic works such as Kav Hayashar contain quotes from Zoref as well.  Still, this does not help Lida,s case.

Quite possibly the most egregious piece of suspect Sabbateanism that Lida published is the homily at the beginning of his Be’er Esek. [11]After discussing the Medrash that the Yalkut Shimoni brings in Samuel (151) that David climbed the olive crop and cried, Lida goes into detail about why David would cry and why these do not suffice as reasons. Lida brings quotes from the Zohar and Peliah that say that David did not sin with Bat-Sheba, but that rather she was prepared for him from the six days of creation and that, indeed, it was a good thing that he had relations with her. David saw himself as Adam, Bat-Sheba as Eve, and Uriah the Hittite as the nachash. By having relations with Bat-Sheba, David rectified the sin of Adam and the act of the Snake having relations with Eve, ultimately bringing death to this world. Next Lida equates David, Adam and Messiah, explaining how David did not sin, but in fact effected a great tikun (rectification). Lida continues in this vein for at least another page and a half, equating his own travails with David being maligned for taking Bat-Sheba and running from Absalom.[12] This work is ostensibly setting out to clear his name of all Sabbatean charges, yet within the work Sabbatean charges are never mentioned, and the work opens with the epitome of a Sabbatean sermon!

Lest one think this is an isolated instance, one has but to look at much of Lida’s Ir David to see this is more the norm than the exception. Ir David was Lida’s magnum opus. He was only able to bring the first third to print, as he states in the introduction. Lida’s son Pesachya ended up printing the entire work in Amsterdam in 1719, through the press run by Solomon Proops.[13] In the introduction Lida discusses the rabbinic claim that when the messiah comes all holidays will be nullified except for Purim. This saying had become a popular adage among the Sabbateans, since Shabbatai Zevi had abolished all holidays (including the 9th of Av), as he believed he was the Messiah. Lida proceeds to expound on a passage (#143) in the Megaleh Amukos (by R. Nathan Nata Shapiro) that the Merkavah Chariot is alluded to in the letters שב”ת implying, therefore, that the redemption is connected to the Jews keeping shabbos. Lida proceeds to equate this using the gematria  שין, בית, תיו and אליהו משיח בן דוד   which equal 496. The equation of these two sets of words is suspect, since a popular “pastime” of Sabbateans was to show that Shabbetai Zevi’s name was numerically similar to the numerical value of the word “messiah.” If we suppose that Lida had a Sabbatean mindset, than one more passage in the introduction is suspect as well. Lida bring uses a statement from R. Isaac Luria, the Ari, that states that all souls stem from the same 248 souls, which are mired in impurities and kelipot, except those of certain individuals, one of them being the messiah. Scholem, in his article on Shabetai Zevi in the Encyclopaedia Judaica, explains how Sabbateans viewed the messiah’s soul within their own kabalistic view:[14]

“He is essentially different from all those souls which play their part in the process of tikkun. In fact, he was never under the authority of the Torah, which is the mystical instrument used by the power of the thoughtful light and the souls connected with it. He represents something utterly new, an authority which is not subject to the laws binding in the state of cosmic and historic exile. He cannot be measured by common concepts of good and evil and must act according to his own law, which may become the utopian law of a world redeemed. Both his history and his special task explain his behavior after he had freed himself from the prison of the kelippah.”

This can be used as a rationale for Shabbetai Zevi’s apostasy, for if his soul was not from among the “regular souls,” it could not be influenced by the impurities inherent in regular souls. Accordingly, he had the ability to save those who needed to be saved. Lida ends with one of his favorite verses, “ושבתי בבית ה'” with, once again, his “favorite letters” standing out. As mentioned previously, all of this is innocuous on its own, but taken within the larger picture, gives one pause.

Within Ir David there are certain recurring pieces. As in his Be’er Esek, the concept that King David didn’t sin with Bat-Sheba is an important and recurrent trope. In part 42,[15] for example, Lida argues that the reason David was perceived to have sinned was to inspire the concept of repentance in individuals. Similarly, the Israelites were perceived to have sinned by the golden calf to inspire repentance among larger groups. In part 54, Lida explains that David came to replace Adam and rectify the snake’s relations with Eve. This discussion continues in part 55 where Lida discusses two interpretations of what happened with the snake and Eve, and how this affects, depending on the interpretation, our interpretation of whether or not David sinned. Lida continues with this theme in part 58, which also combines one of Lida’s favorite aspects of David’s life, that of David being persecuted by Absalom (perhaps a reference to Shabetai Zevi or Sabbateans being persecuted). In part 64 we are reminded that King David knew he was not sinning and that, on the contrary, he was eventually rewarded with a spot in the merkavah with the forefathers. Part 86 continues this theme by asserting that David, Moses, and the Israelites all did not sin because their motivations were right; through this, Lida sets forth the concept of “better a sin done for the sake of heaven than a mitzvah done with the wrong intention.” Finally, part 88 references the Talmud in Shabbos 56 that asserts that anyone who says David sinned is wrong, as well as referencing a passage in the Assarah Maamaros that discusses why David’s name is not invoked in prayer.

 If one views Lida as a Sabbatean, then David is not the one speaking, but rather the Messiah, Shabbetai Zevi.[16] This further complicates much of Lida’s sermons, since this implies that he is no longer merely using Psalms as a springboard for simple rabbinic-homiletic discourse; on the contrary, this gives everything he states a double meaning.

It cannot be disputed that Lida was a great scholar and a prolific author. Whether he plagiarized works or held Sabbatean beliefs remains up for discussion. However, much of his writing lends proof to the fact that he did. Why his works are still in print today, as opposed to the works of other possible Sabbateans, has more to do with the luck that Lida had of being reprinted early on by the Hasidic Rabbi Tzvi Hirsh of Liska (1808-1874) (and why a Hasidic rabbi chose to latch on to such a controversial figure may have to do with the similar ideological mindset of early Hasidism and Sabbateanism).[17]

*The author would like to thank the editors of the seforim blog who make this great forum available. I would like to thank Professor S.Z Leiman for helping me with the idea for this post and guidance throughout, and Efraim Keller at the Habad Library who helped with attaining Eisner’s Toldos of Lida. and Achron Achron Chaviv Eli Meir Cohen who has been a tremendous asset with his wealth of knowledge of everything seforim related especially getting out of print items.

The Enigmatic R. David Lida

by Tevie Kagan

Tevie Kagan works in the Seforim industry.  This is his first post for the TraditionOnline Seforim blog.

Part I: R. David of Lida and Plagiarism

R. David ben Aryeh Leib of Lida (c.1650-1696) is a fascinating and enigmatic figure. He was the rabbi of multiple communities over the course of his lifetime including Lida, Ostrog, Mainz, and the Ashkenazic community in Amsterdam. He was forced to leave Amsterdam under a cloud of alleged plagiarism and possible Sabbatean beliefs; though he was acquitted of these charges by the council of the four lands (Va’ad Arba Ha-Aratzot), he never recovered from the various accusations. He is not a well-known individual today, yet many of his works survive and are still available in print. This post (the first of two) will present a detailed account of his life and will attempt to see if both the accusations of plagiarism and heretical beliefs have merit.

R. (David) Lida was born in Zwollen, Lithuania into a prominent rabbinical family. His uncle was R. Moshe Rivkes, author of the Be’er Ha-Golah. Other family members that Lida cites within his works include R. Yeshaya Horowitz, author of the Shnei Luchos Habris (Shelah), R. Yosef of Pozna, R. Naftali Hertz of Lemberg, and R. Yaakov Cohen of Frankfurt. He was married to Miriam the daughter of R. Wolf Yuspef of Lvov (Lemberg) and had two sons, Nathan and Pesachya, and two daughters. One of the daughters was married to R. Yerucham b. Menachem, who helped prepare Shomer Shabbos (one of Lida’s early works) for printing, and the other was married to R. Abraham b. Aaron, who helped with the printing of Shomer Shabbos in Amsterdam. In his work Ir David, Lida testifies[1] that his primary teacher was R. Joshua Hoeschel b. Jacob of Cracow (c.1595-1663), who was one of preeminent rabbis of the time.[2]

From 1671 until 1677, R. David was rabbi in Lida. He then served as a rabbi in Ostrog and Mainz, replacing R. Samuel David b Chanoch of Lublin, the author of Divrei Shmuel who had passed away. In 1681, Lida left Mainz and became a rabbi in Amsterdam. After being forced out of Amsterdam, Lida appealed to the council of the four lands. By doing so he succeeded in getting himself reinstated in Amsterdam. However, his position was untenable, so he reached a financial agreement and moved to Lvov, where he lived until his death in 1696.[3]

The following is a list of Lida’s works (with the topic covered in parentheses):

¨ Beer Esek – Frankfurt on the Oder/Lublin, 1684 (apologetic)

¨ Beer Mayim Chaim- lost, never printed (on Code of law)

¨ Chalkei Avanim– Fuerth, 1693 (on Rashi’s commentary on bible) reprinted in Yad Kol Bo under the title Migdol Dovid

¨ Divrei David– Lublin, 1671 (ethics)

¨ Dovev Sifsei Yesheinim- lost, never printed (mishnah)

¨ Ir David– Amsterdam, 1683 (incomplete), 1719 (complete) (Homiletics)

¨ Ir Miklat – Dyhernfurth, 1690 (613 commandments)

¨ Migdol David –Amsterdam,1680 (Ruth)

¨ Pitschei She’arim – Pirush Tefilos- partially printed in Yad Kol Bo (prayer)

¨ Shalsheles Zahav

¨ Shir Hillulim– Amsterdam, 1680 (poem in honor of dedication of a new Torah)

¨ Shomer Shabbos – Amsterdam, 1687 printed with Tikkunei Shabbos, reprinted in Yad Kol Bo, and reprinted separately in Zolkolov, 1804 (laws of Sabbath)

¨ Sod Hashem Sharbit Hazahav– Amsterdam, 1680 (on circumcision)

¨ Tapuchei Zahav kitzur reishis chochma – Fuerth, 1693

¨ Yad Kol Bo- Amsterdam/Frankfurt on the Oder, 1727(Collection)

While in Amsterdam (about 1694), Lida was accused of libel, plagiarism and Sabbatean leanings. Since many of the documents surrounding both controversies no longer exist, we can only attempt to recreate what happened.

Lida is Accused of Libel

R. Yaakov Sasportas (c.1610-1698) has a series of responsa[4] that refer to the libel case. One of the prominent members of the Sephardic congregation, R. Nissan ben Judah Leib, the brother in law of R. Isaac Benjamin Wolf ben Eliezer Ashkenazi (Chief Rabbi in Berlin and the author of the Nachlas Binyomin (Amsterdam, 1682)), claimed that on a trip to Wessel R. Nissan had found defamatory letters about himself and R. Isaac Benjamin Wolf, which R. Nissan alleged were written by Lida. Lida denied having written these letters. R. Nissan submitted copies of the letters to the Sephardic court, presided over by R Yitzchak Abuhav, R Yaakov Sasportas and R Shmuel Deozida. The court requested the original letters, and when they could not be produced, the court decreed that Lida did not write the letters and that he was an upstanding rabbi of the community. The court also demanded that R. Nissan apologize, which he did. Subsequently the Sephardic court sent a letter to both R Wolf Lippman and the Council of the Four Lands requesting they revoke all bans against Lida and to forgive both themselves and Lida. This letter included the signatures of many prominent rabbis of the time, though many of these rabbis may have been influenced by Lida’s famous brother-in-law, Yitzchak b. Abraham of Posnan, who was the first signature on the list.

Additionally, Lida himself wrote a work entitled Beer Esek,[5] in which he attempts to clear his name.The work begins with an introductory homily, after which Lida then proceeds to defend himself from the charges of plagiarism. Lida’s letter ends off with letters and signatures of approbation..

Charges of Plagiarism

Charges of plagiarism hounded Lida regarding many of his works. The first work that this charge was leveled at was Divrei David (Lublin, 1671), an ethical treatise broken up into seven parts, corresponding to the days of the week. On the title page of this work, Lida states that it is culled from the words of Rishonim upon which he added his own additions. The bibliographer, Joseph Zedner (1804-71), in his Catalogue of the Hebrew Books in the Library of the British Museum (London, 1867), was the first to note that the text of the Divrei David is identical to a part of the text of the Sefer Yirah published by Aryeh Judah Loeb ben Aryeh Priluck.

The work itself contains information that is inconsistent with Lida’s biography. For example, the author talks about trips to Israel (nos. 6, 77, and 85), serving as rabbi in Israel (no. 46), and refers to a work that he wrote called Zer Zahav on the Bible (no.72). At the time Divrei David was published Lida was 21 and, as far as we know, never visited Israel, as he never mentions it anywhere else in any of his works. Even more puzzling is that he never authored a work on the Bible called Zer Zahav! Interestingly, Gershom Scholem argues that whoever the author of Divrei David was the author had Sabbatean leanings as there is a possible Shabbati Zevi reference in the beginning of the section on Shabbos.[6] Was this work stolen from a previous work? It would appear so; but, in defense of Lida, he admits that he culled his work from other sources. Nevertheless, this would not account for his borrowing of accounts of positions, travels or works written.

The Sefer Yirah was first published from manuscript in 1724 (Lida had published Divrei David in 1671). The publisher of the Sefer Yirah, Priluck, clearly states on the title page that he found a manuscript and had no idea as to whom was its author. Priluck adds statements and revises the original work where he saw fit. One example is in the “morning half” of the “first day,” where he adds (in the fifth section) that he already printed a prayer book which was grammatically correct. Most of the other additions are merely clarifications of the earlier work [for example, in the “night section” of the first day he clarifies that the Shema referred to is the one said in bed before sleep (Kriat Shema al Ha’Mita)]. Within the section of the fourth day Lida mentions (part 77) that he was in Jerusalem, and he concludes that one should cover their head with a hat when saying grace (birkat ha’mazon); yet this last item is not found in the Priluck version of Sefer Yirah. In total, there are about twenty slight differences, but most are stylistic, with Priluck changing particular words and verses. The Sefer Yirah concludes with a statement that this is where the manuscript ends and that he does not want to add from other sources. The Warsaw edition of 1873 of the Divrei David adds an entire section of good traits (minhagim tovim). Interestingly the most recent reprinting (Brooklyn, 2006 by R. N.M., German) adds 2 more pages of character traits not found in the Warsaw edition. This would not be the only work that would come under suspicion that Lida wrote.

Lida’s most famous work that is under the suspicion of plagiarism is his Migdol David, published in 1680 while Lida was still rabbi in Mainz. The work was published with 17 approbations (haskamot). While some of the approbations do not mention the work Migdol David specifically, by reading them one gets the idea that many felt it was an original work. In his Beer Esek, Lida alludes to R. Nisan’s claim that accused Lida of stealing the work (R. Nisan did so by saying that Lida “wears the talis of another”). Many believe that this work was really a copy of R. Hayim Ben Abraham Ha-Kohen’s (c.1585-1655) [7]Toras Chessed. For instance, R. Hayyim Yosef David Azulai, ,writes “truthfully [Migdol David] is the work of R. Hayim Kohen, author of the Tur Barekes…” (Shem ha-Gedolim, Marekhet Seforim, s.v. Migdol David). ,Azulai also cites the Yaavetz (R. Yaakov Emden) and his charge in Toras Hakanaos (see below). The Menachem Tziyon attempts to clear Lida’s name by showing that many great rabbis attested to his kabalistic knowledge, but ultimately he too leans towards the plagiarism charge. [8]

The Yaavetz, in his Toras Hakanaos, lists a group of works that he charged with having Sabbatean leanings and allusions. He includes Lida’s work, not as a potential Sabbatean work,[9] but rather as a plagiarized one, and, more specifically, to support his claim that Lida’s character was suspect, and even possibly Sabbatean. Sabbateans were known to have “double natures,” one being outwardly righteous, while the inner being corrupt and immoral (more about this to come in part 2 of this post, R. David of Lida and Sabbatianism). The Yaavetz shows that Lida took the work but left an allusion to Hayim Kohen’s name in the introduction, which states, “ממקור מיים בריכה העליונה כה”נא רב”א” Lida’s choice of words is suspect, as Lida was neither a Kohen nor named Hayim.

More recently, Marvin Heller[10] has argued that a parable in the introduction to Lida’s work alludes to the fact that it is not an original work. The allegory (from the Zohar) regards a rooster who finds a pearl while searching for food. Startled by the pearl’s beauty, the rooster recoils and wonders what caused the pearl to be hidden. A man, seeing the rooster recoil, stops to see what caused the reaction; when he sees the pearl, he proceeds to give it to the king. As a result, the king honors the rooster. Lida writes: “So to I found in this scroll blossoms and fruit which give forth a brightness, delightful to the sight and desirable to the eye, ‘its fruit is good for food’ (Genesis 2:9)…when this distinguished book comes to the hand of one who appreciates its value … and also who publishes it will be remembered for good before the King, King of the universe” (emphasis added). This choice of language seems to be referring to a publisher not an author. In Lida’s Ir Miklat, in the glosses where Lida mentions “my book Migdol David,”[11] Azulai (in his comments) interjects: “He printed it.” Eisner seeks to defend Lida, even though he had never seen a copy of the rare Migdol David. Eisner argues that since all the charges were found to be groundless in the first case against Lida, so too the plagiarism charges must be false. He attempts to buttress this by showing that Lida had a reputation for being a Kabbalist. In 1681, the notorious anti-Semite Johann Andreas Eisenmenger (ca.1654-1704) visited Amsterdam and wrote about meeting Lida in his Entdecktes Judentum (Frankfurt am Main, 1700). He speaks of Lida and how he was a great scholar and Kabbalist. Interestingly, towards the end of the introduction of Ir David, Lida states that he hopes that this work will be printed without the mistakes and errors that the printers added to his work Migdol David, which he was unable to fix. Is Lida attempting to lay the groundwork for the argument that any troubling pieces within Migdol David are not his, but rather the work of the printers?

Slightly more telling about both of the works that are suspected of being stolen is that Lida references them in his other works very infrequently. In contrast, Ir David is referenced quite frequently within his other writings. When themes or interpretations are referenced in Chalkei Avanim that are supposedly printed in Lida’s other works (specifically Migdol David) he does not give the work’s name, but just the statement “and it is understood.”[12]

Even after his death Lida’s works have encountered problems. His son Pesachya printed a collected volume of his works entitled Yad Kol Bo (Amsterdam 1727) in which was included a work on Psalms called Assarah Hillulim. According to Brill, this was actually written by the Calvinist-Hebraist, Heinrich Jacob van Bashuysen (1679-1750) and published in Sefer Tehilim im Pirush ha-Katzar, Hanau, 1712.[13]