||In this volume the author argues and counters the writings of R. Menahem Menkhin Hailprin (1844-1924), a Polish kabbalist, who, in his book Kevod Hakhamim, quarreled with R. Jacob Emden (1697-1776) about the negative positions R. Emden had written about the book, Hemdat HaYamim, declaring it Shabbatean. From page 20 to the end are written "omissions and corrections" to the author's book Tsion BaMishpat. The very end of the book there is a drawing of Ma'arat HaMachpela, seemingly as a colophon.
R. Jacon Emden (pen name Yavez; derived from Ya'akov Ben Zevi; 1697–1776), rabbi, halakhic authority, kabbalist, and anti-Shabbatean polemicist. Emden was regarded as one of the outstanding scholars of his generation. R. Emden's teacher was his father R. Zevi Hirsch Ashkenazi (Hakham Zevi). He inherited his father's interest in secular studies, his dissociation from the Ashkenazi method of study (pilpul) and customs, his stormy, independent, and uncompromising character, and his devotion to the campaign against the Shabbateans and their sympathizers. In addition, he possessed a fine literary talent, a critical tendency, and a knowledge unusual for his age of general non-halakhic Jewish literature. He was also familiar with sciences and languages (German, Dutch, Latin). Despite his distinguished descent and his remarkable Talmudic attainments, R. Emden occupied no official position, with the exception of a few years as rabbi of Emden (1728–1733). This made it possible for him to be exceptionally critical toward the society and the tradition of his time. He was more on guard about anything that he considered hillul ha-Shem (bringing the name of the Jew into disrepute) than for the good name of the rabbinate and of the community. He made extensive use of the private printing press he founded in Altona to disseminate his views. As a result, because of his views on a number of issues, both personal and communal, he became a figure of contention. His important halakhic works are: Lehem Shamayim, on the Mishnah (pt. 1, 1728; pt. 2, 1768); a letter of criticism against R. Ezekiel Katzenellenbogen, rabbi of Altona (1736); responsa, She'elat Yavez (2 pts. 1738–59), Mor u-Kezi'ah, on the Shulhan Arukh, OH, (2 pts., 1761–68). In addition, he published an important edition of the prayer book (whose parts had different names) with a valuable commentary (1745–48). This prayer book was reprinted several times. His main historical importance lies in his campaigns against the Shabbateans to which he dedicated many years. He relentlessly examined and investigated every suspicious phenomenon pertaining to the sect. He called upon the contemporary rabbis to publish excommunications and mercilessly attacked anyone suspected of supporting or showing sympathy to the Shabbateans. The Shabbateans were accustomed to introduce hints of their secret doctrine into their literary works, particularly in the field of Kabbalah. Consequently, R. Emden became an expert in uncovering such allusions and hidden meanings, and developed an extraordinarily sharp critical faculty by which he could recognize any suggestion of the Shabbatean heresy. Many books in which no one saw anything to which objection could be taken, were condemned by him as heretical. Though at times he was at fault and suspected the innocent without cause, his judgment in general was sound (F. Lachover and I. Tishby (eds.), Mishnat ha-Zohar, 1 (19572), 52–56).
||... לוחם... ומשיב כהלכה על דברי הרב [מנחם מנכין היילפרין] בעל כבוד חכמים, (הנדפס פעם שנית [ירושלם בין תרס"ד-תרע"א]), אשר ריב לו עם ... רבינו... יעב"ץ [יעקב עמדן] זצ"ל אודות... חיבור חה"י (חמדת ימים)... [מאת] מרדכי לוריא... ... ועתה יצא לאור מחדש ע"י אלמנת... המחבד [!] ז"ל מרת פעריל לוריא.
המחבר מבקש לקיים דעתו של ר' יעקב עמדן, שהספר "חמדת ימים" הוא חיבור שבתאי ומחברו נתן העזתי.
לוריא השיג קודם לכן על ההוצאה הראשונה של "כבוד חכמים", בקונטרס "אמת ליקב" שספח לשו"ת הרשב"א חלק ששי [חלק ז], ירושלם תרס"ג. בהוצאה השניה של "כבוד חכמים" המחבר מתפלמס עם דבריו של לוריא, שחזר והשיב בחיבור זה.
דף כ,ב-כג: "השמטות ותקונים לס[פרי] ציון במשפט".