The history of the rites, customes, and manner of life, of the present Jews, throughout the world. VVritten in Italian, by Leo Modena, a rabbine of Venice. Translated into English, by Edmund Chilmead, Mr. of Arts, and chaplain of Christ-Church Oxon — Historia de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi. English

The history of the rites, customes, and manner of life, of the present Jews, throughout the world. VVritten in Italian, by Leo Modena, a rabbine of Venice. Translated into English, by Edmund Chilmead, Mr. of Arts, and chaplain of Christ-Church Oxon — Historia de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi. English

Table of contents

Title page

TO THE Moſt Illuſtrious, and his moſt Honoured Lord, and Patron, CLAVDE MALLIER, Counſellour to the moſt Chriſtian King, and His Majeſties Ambaſſadour to the moſt Flouriſhing STATE of Venice.

TO THE Moſt Illuſtrious, and his moſt Honoured Lord, and Patron, the Lord Preſident of HOVSSAY, Counſellour to the moſt Chriſtian King, and his Majeſties Ambaſſadour to the moſt Honourable STATE of VENICE.

TO His moſt Learned, and Knowing Friend, LEO MODENA, A Rabbine of Venice. James Gaffarel wiſheth all Health.

The AVTHORS Anſwer, to the former Epiſtle.

The AVTHOR'S Preface.

A Table of the Chapters, contained in this Book.

Faults eſcaped.

PART. I.

CHAP. I. Of the Diviſion, and Original of all the Jewiſh Rites; and, wherein they differ among themſelves.

CHAP. II. Of their Houſes, and Places of Dwelling.

CHAP. III. Of their Utenſils, and Veſſels, in their houſes.

CHAP. IV. Of their manner of preparing to Bed, and their esteem of Dreams.

CHAP. V. Of their Habits, and Veſtments; and of their Fringes, and Frontlets.

CHAP. VI. Of their Modeſty in Evacuation.

CHAP. VII. Of the manner of their Waſhing in the Morning.

CHAP. VIII. Of Uncleanneſſe.

CHAP. IX. Of their Benedictions, or Laudatory Prayers.

CHAP. X. Of the Form of their Synagogues, or Schooles.

CHAP. XI. Of their Prayers, ſquare Veſtment called Taleth, their Frontlets, and Book of the Pentateuch.

CHAP. XII. Of their Prieſts, and Levites; and of their Wives, and Titles.

CHAP. XIII. Of their Flocks, and Tillage of the Ground.

CHAP. XIV. Of their Charity to the Poor, and their Tenderneſſe ſhewed to their very Beaſts.

PART II.

CHAP. I. What Language they uſe in their Ordinary Speech, Writings, and Preaching.

CHAP. II. Of their Academies, and Studies, and of the Originall, and Continuation of the Gemara.

CHAP. III. Of the Manner how their Rabbines are created; and of their Authority; and Power of Excommunication.

CHAP. IV. Of their Oathes, and Vowes.

CHAP. V. Of their dealing in Worldly Affaires, and of their Uſury.

CHAP. VI. Of their Contracts, Evidences, Witneſſes, Judges, and Judgments.

CHAP. VII. Of Meats that are Forbidden them; and how they eat their Fleſh.

CHAP. VIII. Of their Drink.

CHAP. IX. Of their Making their Bread.

CHAP. X. Of their Manner of ſitting at Meat.

PART III.

CHAP. I. Of the Feaſt of the Sabbath.

CHAP. II. Of the Beginning of their Moneths; and of their Order, and Names: and of the Thirteenth Moneth.

CHAP. III. Of the Feaſt of the Paſſeover.

CHAP. IV. Of the Feaſt of Weeks, or Pentecoſt.

CHAP. V. Of their Caput Anni, or Beginning of the Year; and of the Firſt Moneth, called Elul.

CHAP. VI. Of the day of Pardon of ſins, or Expiation, called Chipur.

CHAP. VII. Of the Feaſt of Boothes, or Tabernacles.

CHAP. VIII. Of their Faſts; Commanded, and Voluntary.

CHAP. IX. Of the Feaſt of Lights, called alſo Chanucha.

CHAP. X. Of the Feaſt of Purim, or Lots.

PART IV.

CHAP. I. Of the ſeveral Kinds, and Degrees of Adulterie, and Fornication.

CHAP. II. Of their Marriages.

CHAP. III. Of their Contracts, and Manner of Marrying.

CHAP. IV. Of the Liberty a Woman that was Married young hath, to refuſe her Husband: and of the Penalty of Forcing, or Deflowring a Virgin.

CHAP. V. How their Women behave themſelves, during the time of their Courſes, and after Child-birth.

CHAP. VI. Of the Manner of Putting away their Wives, and of Jealouſie.

CHAP. VII. Of their Ibum, and Calitzah; that is to ſay, of the Next Kinſman's Taking, or Refuſing the Relict of his Deceaſed Kinſman.

CHAP. VIII. Of their Circumciſion.

CHAP. IX. Of the Redemption of their First-born.

CHAP. X. Of the manner of their Education of their Children, and bringing them up in Learning.

CHAP. XI. Of the Honour they account due to their Parents, Tutors, Rabbines, and Ancient perſons.

PART V.

CHAP. I. Of the Jewiſh Hereticks; and particularly of the Karraim.

CHAP. II. Of the manner of being made a Jew.

CHAP. III. Of their Opinion, concerning all manner of Magick, Divination, and Augury.

CHAP. IV. Of their Slaves.

CHAP. V. What Precepts the Jewiſh Women are bound to obſerve.

CHAP. VI. Of their manner of Confeſſing their ſins, and doing Penance.

CHAP. VII. Of their Sick, and Dead.

CHAP. VIII. Of their manner of Ordering their Dead, and Burying them.

CHAP. IX. Of their Mourning, Praying for, and Commemorating of the Dead.

CHAP. X. Of their Paradice, Hell, and Purgatory.

CHAP. XI. Of their Belief of the Tranſmigration of Soules, the Reſurrection, and day of Judgment.

CHAP. XII. Of the Thirteen Articles of their Faith.

§

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THE HISTORY OF THE Rites, Cuſtomes, and Manner of Life, of the Preſent JEWS, throughout the WORLD.

VVritten in Italian, by LEO MODENA, A Rabbine of Venice.

Tranſlated into Engliſh, by Edmund Chilmead, Mr. of Arts, and Chaplain of Chriſt-Church Oxon.

LONDON▪ Printed for Jo: Martin, and Jo: Ridley, at the Caſtle in Fleet-ſtreet, by Ram-Alley, 1650.

TO THE Moſt Illuſtrious, and his moſt Honoured Lord, and Patron, CLAVDE MALLIER, Counſellour to the moſt Chriſtian King, and His Majeſties Ambaſſadour to the moſt Flouriſhing STATE of Venice.

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THe Fame of your Lordſhips Gallantry having already ſpread it ſelf throughout all Italy, The Authors firſt Epiſtle Dedicatory, in the Parls Edition, publiſhed by J. Gaffarel. by reaſon of the report of your Lordſhips [Page] being choſen his Majeſties Ambaſſadour, as the moſt Prudent Perſon, to the moſt Prudent State of Venice: whileſt all others, that are any whit addicted to the Crown of France, applaud this Election; and all perſons of Worth, and Learning, earneſtly expect your Lordſhips Entrance upon this Charge; give Me leave alſo, as one of the leaſt of your Lordſhips Servants, to Congratulate this your Honour. And, ſince None might appear before the Lord, Empty-handed; I have alſo made bold to preſent your Lorſhip with this ſmall Gift; which is, The Hiſtory of the Manner of Life, Rites, and Cuſtomes of my own Nation, at this Preſent: [Page] Which being diſperſed throughout the whole World, the Subject is therefore ſo much the more Proportionate to the Vaſtneſſe of your Lordſhips Knowledge, and Imployment, which pretends to a General Inſight in Humane Affaires. Neither do I deſpair of being Favourably received by your Lordſhip, ſince I perceive, that all the Muſes of Italy are of the ſame Judgment with Me; and all, with one Conſent, ſtrive to proclaim your Lordſhips Praiſes to the World, in making Dedications of the Choiceſt Fruits that the moſt Learned Academies have ever yet brought forth: Beſeeching your Lordſhip courteouſly to entertain, not the Gift onely, but [Page] the Perpetual Service alſo of the Doner; whoſe continual Prayer ſhall be, that your Lordſhip may be crowned, with all, both Earthly, and Heavenly Bleſsings.

Venice, Jan. 12. 1637.

Your Lordſhips moſt Devoted Servant, Leo Modena.

TO THE Moſt Illuſtrious, and his moſt Honoured Lord, and Patron, the Lord Preſident of HOVSSAY, Counſellour to the moſt Chriſtian King, and his Majeſties Ambaſſadour to the moſt Honourable STATE of VENICE.

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My Lord,

THat Oblation,The Author's Second Epiſtle Dedicatory, in the ſecond Edition, publiſhed by Himſelf, at Venice. which was once preſented at one Altar, could not by any, but a ſacrilegious hand, be brought to any [Page] other: and therefore This Piece, which came formerly forth at Paris, under the Patronage of your Lordſhips Name, ought not to ſeek any Other, for this Second Edition, at Venice. Fame, the Trumpeter of Truth, was, at that time, the Guide, that led me to direct my Pen, and my Affections, toward your Lordſhip, ſo ſoon as I had received the report of your Lordſhips being deſign'd for the Charge of the Royall Intereſt: ſo that, having now the Happineſſe of paying my Perſonal Devotions, and Services to your Lordſhip, I ought not, by any means, to change my purpoſe. And ſeeing your Lordſhip was pleaſed Favourably to receive your Servant, when he had no Opportunity of making his Deſires to ſerve [Page] your Lordſhip known, but by Writing onely: I cannot but hope, that your Lordſhip, having now read in my Countenance alſo, my Hearty Affections, and Devotion to your Service, will confirm me in your Lordſhips favour, and give me the Liberty of ever Profeſsing myſelf

Your Lordſhips moſt Humble, and Devoted Servant, Leo Modena.

TO His moſt Learned, and Knowing Friend, LEO MODENA, A Rabbine of Venice.
James Gaffarel wiſheth all Health.

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SIR,

I Have at length ſent you, though not ſo ſoon as I ſhould have done, your Hiſtory, of the Rites, and Cuſtomes of the Jewiſh Nation, which I have cauſed to be Printed. And this I ſhould have done much ſooner, had not my own continued Travells throughout almoſt all parts [Page] of France, together with the Troubled Condition of our Kingdome, (wherein Mars had ſo frighted the Muſes, that they have ſcarcely yet put off their Trembling, and returned to their Peaceful Cells again,) hindered me. For I ought not at all to have delayed, but ſhould have ſpeedily returned you very great Thanks, upon the Receit of your Letter; in that, among ſo many, and ſo great Perſons of Worth, and Learning, that France affordeth, you were pleaſed to do Me ſo much honour, as to make choice of Me, to be the Onely man, to whoſe Cenſure you thought fitteſt to ſubmit this your Learned Hiſtory. Not that I ſhall ever ſuffer my ſelf to be drawn into your Perſwaſion, and to believe, that, to undergo my Cenſure, is all one, as to receive [...], the Heighth, and Crown of Approbation. But ſeeing that you are pleaſed to have ſo great an Eſteem of me, as that you have not ceaſed by frequent Letters, to ſolicite me to give my Judgment, ſuch as it [Page] is, upon this your Learned Piece; I conceived it did not become me to deny you any longer. For, that I may here give you your Juſt Praiſes, what Glory ſoever all thoſe Authors that have written of the Rites, and Cuſtomes, of the Jews, (who were ſometime called, The Holy Nation) can have deſerved, it is all (I ſpeak it ſeriouſly, and without Flattery,) due to your Excellent History. For, the greateſt part of thoſe other Writers, were, either not ſufficiently acquainted with the Secrets of the Jewiſh Religion; or elſe, were carried away with their own Choler, and a burning Hatred againſt Them: or perhaps they were not very skilfull in the Hebrew Tongue, or were too much addicted to Dreams, and Trifles▪ or laſtly, were perhaps not ſo Faithfull in their Writings, as they ſhould have been: Since Raſhneſſe it ſelf is Ingenious enough in Lying; and a Haughty Spirit cares not to inform himſelf ſufficiently, in what he undertakes. But, I muſt needs confeſſe, you are free from all theſe Crimes: ſo that [Page] all things, here, are Perfect, and every way Abſolute: neither can I find where to complain of any thing, unleſſe it be, (pardon the Liberty I take, to ſpeak freely,) of the too much Brevity therein obſerved; ſo that, by this means, you have omitted to ſay any thing, concerning the Origination, and Ground of the Divine Precepts, to which you ſo ſtrictly keep your ſelves: though this, perhaps, you have done willingly, and of ſet purpoſe; leſt otherwiſe you ſhould be forced, in relating the moſt Prodigious Allegories of thoſe of Your Nation, either to defend, or elſe condemn them. For they do ſo ſhamefully ſtuff up their Writings with Theſe; that a man would take them rather for horrid Monſters, then for ſerious Stories; and, ſuch as ſcarce Hercules himſelf would ever be able to overcome. And yet I do proteſt ſeriouſly, that I could wiſh, you had not paſt by with ſo quiet a Silence, that ſo infinite a Number of other things, which do not a little puzzle, and perplex the moſt Learned of [Page] us Chriſtians: as namely, that of your Lilith; concerning which, it is a wonder to obſerve, how many, Various Myſteries are delivered by the Rabbines: as likewiſe, touching their Veſtments, called [...], Zizith, or Tephilim: of their Divination of Dreams: of the Modeſty to be obſerved in their Eaſements: of the Cock, offered for [...], Caparah, or, the Redemption of Sins: of the Myſtical Kindling of the Sabbath Lights: of the Cloſing up of all the Paſſages of a Dead Man's Body: of the manner of making the Knot, wherewith they bind up the Jawes of their Dead: of their Looking upon, and Cutting off their Nailes: What their Powder at preſent is, in Puniſhing Malefactors: of the Purging of Souls by Fire; and the like. For, as concerning Lilith, whom they, in their Writings, affirm to have been Adam's Firſt, though Diſ-obedient Wife; if we look but on the Bare Letter onely of theſe things; there is hardly any one ſo ſtupid, or ſenſeleſſe, as not to perceive how juſtly all thoſe things, which are frequenly [Page] brought in, by the greateſt Maſters in the Secrets of your Religion▪ deſerve to be ſcorned, and hiſſed at. But if we but look higher, into the moſt Hidden, and Myſterious Points, delivered by Your Writers; we ſhall not be able any where to diſcover more Deep, and Profound Theology; as may appear to any one, that will but take the pains, diligently to conſider that Book of yours, which you call Pardes tract. 21. cap. 5. And as concerning the Divination of Dreams, you might perhaps forbear to ſay any thing here, becauſe you had been before informed by our Learned Countryman Naudaeus, that I had already, in a juſt Volume, written upon the ſame ſubject, diſcovered whatſoever, in a manner, is to be found, concerning the Obſervation of Dreams, both among the Hebrews, Egyptians, and Chaldeans: and had alſo in another Work of Mine, ſpoken largely of the placing of your Beds from North to South; which is one of your moſt Famous, and Sacred Rites: Namely, in my Notes upon the Learned [Page] Nachman's Epiſtola Sacra, or, De Sacro Conbitu: which having Tranſlated into Latine, and illuſtrated with Annotations, I promiſed to ſend to you, in a late Letter of mine, wherein I deſired to be informed by you, concerning the Myſterious manner of Making your Tephilim, and the true Uſe of them; though you returned me not anything in Anſwer. For, I earneſtly deſired to know the reaſon, why your Borders muſt conſiſt, each of them, of Five Knots, and Eight Threads: for I profeſſe, I am no whit ſatisfied with the Applying this, to the Five Books of Moſes; and to the Commandments of the moſt Glorious and Eternal Deity: as I neither am in thoſe other Subtle, Quaint Niceties, concerning the Eaſing of the Belly; where you ſay, that Thoſe that make water, Naked; in a Porch, or Entry of any Houſe, ſhall be Poor men: and that whoſoever uſeth the Name of God, in any Stinking Place, ſhall die ſhortly after. Neither am I ſatisfied any whit at all in the Reaſon, which is given, for your ſtoping [Page] up all the Paſſages of a Dead Body, after the Breath is gone out of it: and therefore the Wiſe Ben Maimon did very diſcreetly forbear to ſay any thing of it, where he gives us the Plain Manner of Ordering the Dead, in the beginning of his Halaca Ebhet, cap. 4. in theſe words: [...] that is to ſay; The manner of the Hebrewes Ordering their Dead, is thus: They cloſe their Eyes, and bind up their Jawes, if their Mouth chance to gape; and stop up all the Paſſages of the Body, and anoint it with divers kinds of ſweet Spices. Where he maketh not the leaſt Mention at all of That Superſtitious manner of ſtopping theſe Paſſages; leſt he ſhould ſeem to heap Trifles upon Trifles. He likewiſe ſlightly paſſeth over their Binding up of the Jawes; and hath not one ſyllable, of the Figure of that Maxillary Knot: which yet I ſhould have taken very Unkindly at his [Page] hands, but that the Author of the Additions to Eleazar Metenſis his Book, entituled [...], Jereim, hath relieved us herein, and preſerved this Piece of Antiquity from being loſt: For in the 17. Maamar, he ſaith thus: [...]. that is to ſay: They cover their Dead with Winding-ſheets, ſewed together with White Thread: and if the Mouth gape never ſo little, they bind it up with a Knot, the ends whereof repreſent the Figure of the Letter [...]. This Knot is made of Black Strings; which Sorcerers alſo afterwards make uſe of, in their Inchantments. I could wiſh, that you had likewiſe furniſhed us, with ſome other ſuch Paſſages as this, either out of the Gamarah, or other Writings of the Rabbines; which might aſſiſted Us in the Underſtanding of thoſe things, which you have delivered: Or, at leaſtwiſe, that you had given us ſome Information, concerning [Page] your Power of Puniſhing Malefactors, and your Wayes of Puniſhments. For ſeeing you have, at preſent, no True Power of Sentencing Offenders, you do not put any Criminal Perſon to Death; but inflict ſome Other kind of Puniſhment upon him, which the Roman Law is unacquainted with: as for Example, Your making them ſtand in Cold Water: your Baniſhing them, and cauſing the Baniſhed perſon to wear upon his back, an Inſcription, declaring the Cauſe of his Baniſhment: yonr cauſing them to ſit, Naked, upon an Ant-hill: Your making them to ſtand, Naked, among Swarmes of Bees, and to endure their Stings: Your enjoyning them Tedious, and Reſtleſſe Watchings, and Perpetuall Wanderings from place to place: Your forcing them to ſubmit themſelves to be Trod upon, and Kicked by others; and to wear Iron Chaines about their Neck, either for ever, or for a certain time onely; and likewiſe your Binding their hands behind their Back, with Bonds of Iron: and laſtly, your ſo [Page] Long, and Irkſome Faſts; by which your Penetentiaries have become ſo ſtinking, and Ill-ſavoured, as that they have been rendred a Scorn, and become Loathſome to all other Nations; and have been a fit ſubject, for the moſt Witty, and Tart Epigrammatiſt to play upon. And theſe Faſts of yours are ſo Rigid, as that they are called, in the Language of your moſt Secret Theology, [...], Malcuth, that is to ſay, The Kingdome; intimating hereby, Regnum Severitatis, The Kingdome of Severity. They are alſo called by the Name of [...], Haiabaſcha, ſignifying, Dry, and Withered; as we are informed at large, by the Zohar, the Treaſury of the Mecubaliſts; and by R. Meir Gaun Ben Gabbai, upon the [...], Derek Emunah. or, The Way of Faith; as alſo, by Abraham Ben David, upon the [...], Jetzirah, cap. 1. Com. 40. Of this kind are your Sabbatarian Faſts alſo, which they were Anciently wont to begin, by Looking upon their Nailes, and Paring them: for no other reaſon, as I conceive, but to [Page] intimate thereby, the Prodigious Multiplying of the Children of Iſrael; who, though they were cut off, as it were, like the Nailes of a Man's Hand, in that moſt heavy Bondage of theirs in Egypt; yet did their Nation ſtill ſpring up plentifully, and Multiply, in ſpight of their Egyptian Oppreſſors. The Learned Rabbi Bechai conceiveth the Reaſon of this Cuſtome to be; [...] that is to ſay; That a man ſhould think of the Excellency of the Firſt Man, Adam, whoſe Garment before his Fall, was like a Man's Nail, that is to ſay, of a White and Ruddy colour. Whence the Bride, being Sick of Love, Calls her Bridegroom, White and Ruddy. But I ſhall omit to ſpeak any more of this Particular, here; as having elſewhere diſcourſed of it more largely. Their Sabbatarian Faſts were begun then, by their Looking upon, and Paring their Nailss; and were ended with a Dolefull Hymne; which they, even to this day, are wont to prolong, (as you [Page] very well note) after Sun-ſet, every Sabbath day at Even, that the Soules of the Wicked, (which they conceive, are free from their Torments all that day) may return again unto them ſo much the later, by how much the longer this Dolefull Song is drawn forth in length. In the mean time the Pious Women take eſpecial care of the Lights, which they ſet up, on the Eve before the Sabbath, that they may burn clearly: of which Ancient Superſtition of theirs, you have, very diſcreetly, forborn to make any mention: Namely, how they were of old, and at this day are wont to promiſe to themſelves Good, or Evill Fortune, according as they find theſe Lights, to burn, either cleerly, or dimly: which, certainly, is, a a kind of Pyromancy. Theſe women are very careful alſo, to ſee that theſe Lights be every way Pellucid, and ſhine with an Equal Flame: which is the True Reaſon alſo, as I conceive, why they do ſo much abhor [...], Levanah, the Noon, when it is Horned; and alſo forbear to do any [Page] manner of Buſineſs, or Worke, in the New-Moones, when as but a Part of it is enlightened, towards us: and this was the Reaſon, that there was Anciently a Propitiatory Sacrifice uſed to be offered, in the Temple, at this time, which was ſuppoſed might be a means of diverting the bad Influences of the New Moons from them. So that it may hence appear, how much ſome of your Rabbines, (who are herein, though upon no very good grounds, followed alſo by one of our Chriſtian Divines; a man otherwiſe very knowing in the Jewiſh Affairs) are wide of the truth; where they affirm, that the Jewiſh women keep this day holy, becauſe that it was upon the ſame time, that they refuſed to give up their Golden Ear-rings, Chains, and other Pretious Ornaments, toward the making of the Golden Calf. And thus you may ſee, that there are no ſick mens Dreams ſo groſſe, but that ſome of the Wiſe ones, may chance, ſometimes, to take them up, and maintain them for Truth. The New Moons then were accounted [Page] Unfortunate, by the Jewiſh Women, unleſſe they chanced to happen upon the Monday: upon which day, Rabbi Chomer, a Learned Jew, and a very great Aſtronomer, accounts them to be moſt Fortunate; eſpecially if they happened after Sun-riſing: although neither He gives any Reaſon, why it ſhould be ſo; nor any other Author, that I ever remember to have ſeen. Not but that I know very well, that the Talmudiſts have delivered in Bava Kama, cap. 7. that the Divine Law-giver went up into the Mount Sinah, to receive the Law, upon a Thurſday; and, having received it, he came down again upon a Monday; which was the Reaſon perhaps (ſay They) why the Women have ever ſince kept this Day Holie. But why ſhould it not then be ſo kept, by the men alſo? But theſe are Trifles. If a man might have libertie to give a gueſſe at the reaſon, why they accounted the New-Moon, falling upon a Monday, to be Fortunate, I ſhould conceive this to be the moſt [Page] probable; namely, becauſe that the Generation of Mankind being much governed by Moiſture, This day having a Moderate proportion of it, is therefore thought the more Fortunate: and alſo, becauſe it is the ſecond day of the week; which number the Pythagoreans conceive to be, &c. Primus generans, the Firſt in Generation: and therefore, it being ſo Fortunate, and of ſo good Omen, to the buſineſſe of Generation, which Women, by reaſon of the Bleſſing promiſed by God upon it, do ſo much deſire; they obſerve every New Moon, falling upon a Monday, as a Holy day; and celebrate it, as being a Fortunate day, as to the buſineſſe of procreation of Children; that ſo, by this means, they may be fruitfull and happy in Child-bearing. However the truth of this be, it hath been an Ancient Cuſtome, both for Men, as well as Women, to Fast upon Thurſdaies, and Mondaies: yet not every week throughout the Year, as Ben Caſpi informs us, but only vpon thoſe weekes, [Page] wich they called, Sabbaticall. But, what thoſe weeks were, I do not very well underſtand: and therefore I conceive it would be more conſonant to Truth, and to Hiſtorie too, to ſay; that, Anciently, each ſeveral Week, throughout the Year, was called by the name of [...], Sabbath; whence that boaſting Speech of the Proud Phariſee may receive no ſmall light, when he ſaies, in the Holie Goſpel of our Saviour Chriſt, Jejuno bis in Sabbatho; I faſt twice every Sabbath: that is to ſay, Two daies in every week; namely Mondaies, and Thurſdaies: upon which daies they yet uſe, with the moſt vehement affection of mind that can be, to ſay a certain prayer, which begins with theſe words, [...], Vehurachum; by the ſecret Virtue whereof they believe, that thoſe Three ſhips which were filled with the chiefeſt of their Nation, and ſent into Baniſhment by the Emperour Veſpaſian, without either Oar, or Sail, about them, were delivered from moſt evident perill [Page] of ſhipwrack: the firſt of which, they ſay, landed ſafe at a place, called Lovanda; the ſecond, at Arlada; and the third, at a place called Burdela. Which names, though Buxdorfe ſay, are no where to be found; yet I conceive, the two laſt of them may, without any abſurditie, be underſtood of Burdeaux, and Arles, or Orleans, two Cities of good Note, in France. But I ſhall here forbear to proſecute theſe things any further, as you have done; leaſt while I endeavour to take away all ſcruples out of the Reader's way, and to bring forth ſuch Novel Points of Learning, as he muſt needs be pleaſed withall; I ſhould much exceed the Bounds of an Epiſtle, and offend him▪ with a courteſie. I ſhall therefore, (Learned Sir,) take my leave of you at preſent; wiſhing you all the True health, which is to be found, onely, in the Faith of Chriſt; and beſeeching God, that he would at length bring you home to the ſacred Banner of our Mediator, and Saviour Chriſt; without [Page] which, the holy Scriptures proclaim, that there is no way, or Paſſage to Heaven, and the Joyes thereof.

From Paris, Mart. 31. An. Dom. 1637.

The AVTHORS Anſwer, to the former Epiſtle.

[Page]

SIR,

I Should think my ſelf to have offended, beyond all excuſe, if being now about to to reprint my Hiſtory of the Rights of the Jewes, I ſhould not ſay ſomething, in Anſwer to your Learned Epiſtle, wherewith you were pleaſed the laſt year, to grace the Firſt Edition of it. And indeed, what Return is not due, from Me, to thoſe Many Favours you have been pleaſed to ſhew Me? ſeeing that, when I ſent this my Hiſtorie unto you, to be examined, and corrected; you ſo courteouſly took this Trouble upon you, as that I cannot ſay, whither of the Two took [Page] the greater Pleaſure in it; You, in Conferring; or, my ſelf, in Receiving this Favour. And I muſt needs here confeſſe, that it was a point of my Cunning, to make choice of your ſelf, in the peruſing of my Book; the Fame of whoſe Worth, and Learning, had long ſince, like the Sun-beams, broken forth, and appeared even in our Horizon. For, you are as a Second Sun, in Learning; and your Worth ſhines forth more eminently, then any others. For as all Waies, and ſecret Paths, lie open, and are expoſed to the Sun's View; in like manner are the Entrances into all the Opinions, and moſt hidden Rites of all Nations, open to you; who, having the Keyes of all the chiefeſt Languages in your power, do, at your pleaſure, bring to light all the choiceſt Treaſures, not onely of the Greekes, and Latines, but which is more ſtrange, even of the Hebrewes too: That I may not ſay any thing of your Abundant Goodneſſe, which moved you to heap ſo many Praiſes upon Me, undeſervedly: although, I confeſſe, I dare own That, of being a faithfull Relator, as it was fit I ſhould be; and my Style, I confeſſe, is alſo very conciſe. [Page] The Former of theſe owo Qualities I have been endewed with, even from my Childhood; and the Later I have learnt, from my obſervation of other Hiſtorians: neither could I ever endure, I confeſſe, to expreſſe my Conceptions, in a Copious, Flouriſhing Stile. Yet I muſt needs profeſſe, that I ſee not any cauſe, why you ſhould accuſe me, in your Epistle, of having omitted any thing. For, as I intimated in my Preface to my Hiſtorie, though I ſet my ſelf ſo narrow Bounds, and affected ſo great Brevity: yet I am confident, I have not omitted any Rite, or Cuſtome, now obſerved by the Preſent Jewes, (which was the Subject I propoſed to my ſelf) but onely ſuch things, as I thought I was not bound to mention, as having been now a long time out of Uſe, and neglected by them. Such as, for example, are, that Dolefull Hymne, &c. Their Story of Lilith: the ſo Superſtitious Ordering of their Dead; the Paring of their Nailes; their Sabbatarian Faſts, and the like: all which Cuſtomes are now quite out of Uſe among them. But, as concerning their Zizit, and their Tephilim, I have diſcourſed [Page] of them, Par. 1. cap. 11. Of their Dreams, Par. 1. cap. 4. Of their Modeſty in their Evacuations, Par. 1. cap. 6. Of the Cock, given for Caparah, Par. 3. cap. 6. Of the kindling of their Sabbath Lights, Par. 3. cap. 1. and Par. 5. cap. 5. Of their Placing their Beds, North and South, Par. 1. cap. 4. Of Malcuth, Par. 3. cap. 5. Of their obſerving of Monday, and Thurſday, Par. 1. cap. 1 [...]. Of the Purging of Souls by Fire, Par. 5. cap. 10. All which things, ſince they have undergone your Learned Cenſure, and have alſo, by your Care, and Goodneſſe, been committed to the Preſſe, I cannot poſſibly doubt, but that you have very diligently read over, and conſidered. But perhaps, Learned Sir, you expected from me an Account of the Reaſons, and Grounds, of theſe Rites, and Cuſtomes, of Theirs: But this was wholly beſides my purpoſe; who never intended any thing at all, ſave onely to give my Reader a Bare Hiſtorical Narration of them: and to ſhew only their, Quòd ſunt, and not the Propter Quod ſunt: as the Philoſophers uſe to ſpeak: That theſe Cuſtomes Are, but [Page] not, Why they are: leaſt, while I pretend to be a meer Relater onely, I ſhould appear to be a Perſwader. If there be any thing you find wanting here, you need not go abroad for it, hoving ſo rich a Magazine of Learning at home, within your own Breast; whence, I am confident, you are able to bring forth, whatſoever the vaſt body of the Hidden Learning of the Hebrews can afford. It remaineth, Sir, that I commit you to the protection of God, the Great Creator, and Former of All things; beſeeching Him, that he would preſerve you in Health, and bleſſe you with Long Life, for the Common Benefit of the Learned, and the more full Increaſe of Learning; for your own Expectation of the deſerved Rewards, due to your Worth; and, laſtly, for my own Particular Intereſt, in your Noble Patronage.

The AVTHOR'S Preface.

[Page]

Courteous Reader,

IF the Curioſity of the Wiſeſt Men hath ſometime raiſed a Deſire in them, of having knowledge of the Laws, and Cuſtoms, even of the very Gentiles themſelves, [Page] who were Worſhippers of Falſe Gods; that ſo they might draw thence That Benefit, which a wiſe man knows how to gather from a Fool: what marvel is it, if ſome very learned Chriſtians have alſo long ſince had a deſire, to have ſome Account given them, of the Rites, and Cuſtomes, of the preſent Jews: the Ground whereof cannot be denied to have been, once, derived from the true Fountain of all Wiſdom? and that they were diſpoſed, by means, proportionable to that end. I having therefore had my continual Converſation with, and been brought up in the Service of Chriſtian Prelats, and Perſons of Honour; it hath been often moved unto Me, [Page] that I would write a ſhort, and true account, of the Manner of life, Cuſtomes, and Rites, obſerved by the Jews, at this day, throughout the World. Which I having performed, ſome years ſince, and ſhewed to ſome of my Friends; I have bin ſince ſollicited, by ſome others, to enlarge it, and publiſh it to the world, for a more publick ſatisfaction to All, that deſire information herein. But I, refuſing ſo to do, gave in theſe Reaſons for my denial: Firſt, that it was needleſſe; and ſecondly, that the Thing muſt needs be ſuſpected, from Me. It might be thought needleſſe; becauſe the Buſineſs hath bin already done by many Chriſtians; and it would be ſuſpected, becauſe it [Page] came from a Jew; of whom it might be very well doubted, that he would either cōceal, or change ſuch things, as he ſhould conceive not ſo fit to be publiſhed, when he ſhould cōſider better of them. But, to the firſt of theſe my Objections, it was anſwered; that they were not ſo very well ſatisfied, in what ever they had yet ſeen written of this Subject; their diſcourſes being either lame, and imperfect, or elſe, too copious in things of leaſt concernment; and written, rather in deriſion of this Nation, and to make the Reader merry, then to inform him: wherin they have often laſhed out ſo much, as that they have wander'd very far out of the way, and left [Page] their Reader very much unſatisfied, in what they ought to have informed him. To the ſecond Objection it was anſwer'd, that very many perſons of great Learning, and Quality, were, after long experience, confirmed in ſo good an Opinion of Me, and of my Integrity; as that it would not be queſtioned by Any, but that I would deal ingeniouſly, and ſincerely, in my Narration: So that, they could not ſee any juſt reaſon that ſhould hinder me, from complying with their deſires. Now I, that have bin alwaies, naturally, eaſie to be intreated by my friends, and obedient to the Commands of my Superiours, could not deny them any longer; but have endeavoured [Page] to ſatisfie their deſires. Take here, therefore, Courteous Reader, a Short Abridgment of the Rites, and Cuſtomes of the Jews: wherein notwithſtanding there is not any the leaſt circumſtance omitted; unleſſe it be ſuch, as are not at all obſerved now, or regarded by them. I have divided this Hiſtory into Five Parts; according to the Number of the Books of the Law, written by Moſes. And, in my Writing, I have kept my ſelf exactly to the Truth, remembring my ſelf to be a Jew, and have therefore taken upon Mee the Perſon of a Plain, Neutral Relater onely. I do not deny, but that I have endeavoured to avoid the giving occaſion to the Reader of deriding the [Page] Jews, for their ſo many Ceremonies: neither yet have I at all taken upon me to defend, or maintain them: for as much as my whole Purpoſe is to give a bare Relation of them onely, and no way to perſwade any to the obſerving of them. However, very obſervable is the ſaying of That Great Perſon, though not by many rightly underſtood, (which yet is Agreeable to that of the Prophet Hoſea, cap. 11.) Lex Judaeorum, Lex Puerorum: that is, the Law of the Jews, is a Law of Children.

A Table of the Chapters, contained in this Book.

[Page]

PART. I.

CHAP. I. OF the Diviſion, and Originall, of all the Jewiſh Rites; and, wherein they differ among themſelves. Page 1.

II. Of their Houſes, and Places of dwelling, page 4.

III. Of their Utenſils, and Veſſels in their Houſes, p. 7.

IV. Of their Manner of Preparing to Bed; and their Eſteem of Dreams, p. 9.

V. Of their Habits, and Veſtments; and of their Fringes, and Frontlets, p. 12.

VI. Of their Modeſty in Evacuation, p. 18.

VII. Of the Manner of their Waſhing in the Morning, p. 21.

[Page] VIII. Of Uncleanneſſe, p. 22.

IX. Of their Benedictions, of Laudatory Prayers, p. 23.

X. Of the Form of their Synagogues, or Schools, p. 26.

XI. Of their Prayers, Square Veſtment, called Taleth; their Frontlets, and Book of the Pentateuch, p. 32.

XII. Of their Prieſts, and Levites, and of their Wives, and Tithes, p. 43.

XIII. Of their Flocks, and Tillage of the Ground. p. 46.

XIV. Of their Charity to the poor, and their tenderneſſe ſhewed to their very Beaſts. p. 50.

PART. II.

CHAP. I. VVHat Language they uſe, in their Ordinary Speech, Writings, and Preaching, p. 56.

III. Of their Academies, and Studies: and of the Original, and Continuation of the Gemara, p. 62.

III. Of the manner how their Rabbines are created; and of their Authority, and power [Page] of Excommunication, p. 68.

IV. Of their Oathes and Vowes. p. 71

V. Of their Dealing in Worldly Affairs, and of their Uſury, p. 73.

VI. Of their Contracts, Evidences, Witneſſes, Judges, and Judgments, p. 77.

VII. Of Meats that are Forbidden them: and how they eat their Fleſh. p. 80.

VIII. Of their Drink, p. 98.

IX. Of their making their Bread, p. 100.

X. Of their manner of ſitting at Meat. p. 101.

PART. III.

CHAP. I. OF the Feaſt of the Sabbath, p. 104.

II. Of the Beginning of their Moneths, and of their Order, and Names: and of the Thirteenth Moneth. p 119.

III. Of the Feaſt of the Paſſeover, p. 124.

IV. Of the Feaſt of Weekes, or Pentecoſt, p. 134.

V. Of their Caput Anni, or Beginning of the year: and of the firſt Moneth, called, Elul, p. 137.

VI. Of the Day of pardon of Sins, or expiation, called Chipur, p. 143.

[Page] VII. Of the Feaſt of Booths, or Tabernacles, p. 148.

VIII. Of their Faſts, Commanded, and Voluntary, p. 154.

IX. Of the Feaſt of Lights, called alſo, Chanucha, p. 161.

X. Of the Feaſt of Purim, or Lots, p. 164.

PART. IV.

CHAP. I. OF the ſeveral kinds, and degrees of Adultery, and Fornication, pag. 167.

II. Of their Marriages, p. 171.

III. Of their Contracts, and manner of marrying. p. 174.

IV. Of the Liberty a Woman, that was married Young, hath, to refuſe her Husband: and of the Penalty of Forcing, or Deflowring a Virgin, p. 181.

V. How their Women behave themſelves, during the Time of their Courſes, and after Childbirth, p. 183.

VI. Of the manner of Putting away their wives: and of Jealouſie, p. 186.

VII. Of their Ibum, and Calitzah; that is to ſay, of the Next Kinſman's Taking, or Refuſing [Page] the Relict of his Deceaſed Kinſman, p. 193.

VIII. Of their Circumciſion, p. 201.

IX. Of the Redemption of their Firſt-born, p. 209.

X. Of the Manner of their Education of their Children, and bringing them up in Learning, p. 212.

XI. Of the Honour they account due to their Parents, Tutors, Rabbines, and Ancient Perſons, pag. 215.

PART. V.

CHAP. I. OF the Jewiſh Hereticks: and particularly, of the Karraim, pag. 218.

II. Of the Manner of being made a Jew, p. 222.

III. Of their Opinion concerning all Magick, Divination, and Augury, p. 223.

IV. Of their Slaves, p. 225.

V. What Precepts the Jewiſh Women are bound to obſerve, p. 236.

VI. Of their manner of Confeſſing their Sins, and Doing Penance, p. 228.

VII. Of their Sick, and Dead, p. 230.

[Page] VIII. Of their Manner of Ordering their Dead, and Burying them, p. 233.

IX. Of their Mourning Praying for, and Commemorating of the Dead, p. 239.

X. Of their Paradiſe, Hell, and Purgatory, p. 243.

XI, Of their Belief of the Tranſmigration of Soules, the Reſurrection, and Day of Judgment, p. 245.

XII. Of the Thirteen Articles of their Faith, pag. 246.

Faults eſcaped.

THe laſt Page of the firſt ſheet, l. 16. read Power. B. p. 2. line 1. r. Concubitu, B. 4. l. 22. r. have aſſiſted. B. p. 8. l. 24. r. the Moon. B. p. 11. l. 7. r. to be, Primus. Page 43. l. 11. r. Tithes. p. 48. l. 12. r. Untilled. p. 53. l. 7. r. called. p. 92. l. 10. r. within it. p. 97. l. 16. r. it is unwholeſome. p. 111. l. 16. r. uſeth. p. 112. l. 22. r. not ſay. p. 117. l. 9. r. Sabbath's being. p. 118. l. 14. r. hands, p. 122. l. 19. r. commemorate. p. 130. l. 21. r. take out. p. 146. l. 7. r. or not. Ib. l. 16. r. conſiſt. p. 149. l. 4. r. Wattelling. p. 153. l. 9. r. Sponſus Legis. p. 161. l. 7. r. Wiſe-men. p. 162. l. 24. r. of Buſineſſe. p. 178. l. 3. r. is done. lb. l. 22. r. before,) they. p. 180. l. 13. r. brought her. p. 188. l. 18. read this means. p. 198. l. 15. r. Planke. p. 202. l. 4. r. no Precept. p. 214. l. 2. r. to. p. 220. l. 7. r. acknowledge this. p. 226. l. 18. r. Three Precepts. p. 239. l. 11. r. and then. p. 247. l. 16. r. Incorporeal. lb. l. 17. r. Corporeal.

PART. I.

[Page]

CHAP. I.
Of the Diviſion, and Original of all the Jewiſh Rites; and, wherein they differ among themſelves.

THe Rites which are at this day obſerved, and in Uſe, among the Jewes, are not all of them of equall Authority, nor equally practiſed by all, after one and the ſame Manner. For we are to underſtand, that they are divided into three Sorts: The firſt, are Precepts of the Written Law, (as they uſe to ſpeak,) namely, ſuch as are contained in the Pentateuch, or Five Books of Moſes; [Page] which are in all 613. in number; that is to ſay, 248. Affirmative; and 365. Negative: and theſe they call [...] Mizuoth de Oraita, that is to ſay, Praecepta Legis, Precepts of the Law. The ſecond ſort are, of the Law given by Word of Mouth; by which they underſtand all the Declarations and Expoſitions, which have been given by the Rabbines, and Doctors, in all ages, upon that which was written by Moſes; beſides many other of their Ordinances, and Inſtitutions, which are not to be numbered: and theſe they call [...], Mizuoth de Rabbanan, Praecepta Sapientum, Precepts of the Wiſe men: all which are collected together in a large Volume; a more particular Account whereof, we ſhall give you, in the ſecond Part, cap. 2. The third ſort are, certain things, which at divers times, and in divers places, have been brought into Uſe; or elſe have been any where lately introduced; and are therefore called [...], Minhaghim [Page]Conſuetudines; Uſances, or Cuſtomes. Now as theſe Uſances have ſprung from the Diſperſion of the Jews into divers and ſeverall Countries, and have conſequently borrowed the Name, and Manner of Uſe, from the ſeveral Inhabitants: ſo on the other ſide we are to take notice, that as well in the Particulars of the Law Written by Moſes; as in that other, received from the Mouth of the Wiſe men, there is very little, or no difference at all, betwixt any Nation of the Jews, how remote, or far diſtant ſoever their habitations be: Onely in thoſe things, that are of the third ſort, concerning Uſances, and Cuſtomes, there is no ſmall Variety to be obſerved amongſt them. And that chiefly, amongſt theſe Three; the Levantines, or Eaſtern Jews, the Dutch, and the Italian: comprehending under the Levantine, not only all thoſe that inhabit Eaſtwardly from us; but thoſe of Barbary alſo, Moores, Greeks, and thoſe of Spain: as, under the title of Dutch, we underſtand thoſe of Bohemia, Moravia, Poland, [Page]Ruſſia, and others. I am here therefore to advertiſe the Reader, that as I ſhall endeavour, in this Diſcourſe, to give a touch at whatſoever is obſerved by the Jews, both from the Written Law, and that of the Rabbines, and that other of Uſance only; whereſoever any diverſity of Uſage is mentioned, it is not to be underſtood either of the first, or ſecond ſort of Precepts, which they account Eſſential, and wherein they All agree; but onely in thoſe of the Third ſort, to which the name of Precept agreeth not at all.

CHAP. II.
Of their Houſes, and Places of Dwelling.

WHen any one buildeth a Houſe, the Rabbines ſay, that he is to leave one part of it unfiniſhed, and lying rude: and this, in remembrance that Jeruſalem, and the [Page] Temple, are at preſent Deſolate: and he muſt alſo uſe ſome expreſſion of ſorrow; as it is in the Pſalm 137. Si oblitus fuero Jeruſalem, &c. If I forget thee, O Jeruſalem, let my right hand forget her cunning. Or at leaſt, they uſe to leave about a yard ſquare of the wall of the houſe unplaiſtered; on which they write, either the forementioned Verſe of the Pſalmiſt, in great letters; or elſe theſe words, [...], zecher lachorban, that is to ſay, the memory of the Deſolation.

2. At the doores of their houſes, and of each particular Room in them, and in every part thereof, where they either dwell, or work, they write with very great diligence, in Parchment prepared for the ſame purpoſe, theſe words out of Deuteronomy, cap. 6. ver. 4. Audi Iſrael, Dominus Deus Noster unus eſt, &c. Hear, O Iſrael, the Lord our God is one Lord: unto the 9. ver. Scribeſque ea in limine, &c. And thou ſhalt write them upon the Poſts of thy Houſe, and on thy Gates: and to this they add that other paſſage of Deuteronomy, cap. [Page] 11. ver. 13. Si ergo obedieritis, &c. If therefore you ſhall hearken diligently unto my Commandements which I command you this day, &c. unto ver. 20. And thou ſhalt write them upon the door-poſts of thine houſe, and upon thy gates: then rowling this Parchment up together, and writing upon it the name [...], Shaddai, they put it either into a Cane, or elſe into the like hollow piece of wood; and ſo faſten it to the wall, on the poſts of the door, at the right hand of entrance: and thus, as often as they go in and out, they make it a part of their devotion to touch this Parchment, and kiſſe it: and this they call [...], Mezuzah, that is, The Poſt.

3. They have neither Figures, Images, nor Statues, in their houſes; much leſſe in their Synagogues, and Holy places; obſerving that which is written, Exod. 20. Non facies tibi ſculptile, &c. Thou ſhalt not make to thy ſelf any graven Image, nor the likeneſſe of any thing that is in heaven above, or in the Earth beneath, or in the waters under the Earth: and alſo in many other [Page] places. Notwithſtanding, in Italy, many take the liberty of having Pictures and Images in their houſes; eſpecially if they be not with Releif, or Imboſſed work, nor the Bodies at large.

CHAP. III.
Of their Utenſils, and Veſſels, in their houſes.

THe Utenſils of their houſes, that is to ſay, the Veſſels wherewith they dreſſe their Meat, and ſerve it in, muſt all be bought new. For if they ſhould have been uſed by any, beſides Jews; or if they be of Earth, or Wood, that hath been made uſe of in heating any thing; a Jew can by no means uſe them: And this they obſerve, from the prohibition of eating divers kinds of Meats: as we ſhall ſhew in the 2. Part, cap. 6. for they preſume, that ſome or other of theſe forbidden Meats may have been dreſſed, or [Page] put into them, and ſo the fume of them have pierced into the very ſubſtance of the Veſſel. But if it be of Metall, or of Stone, which do not ſuck ſo much, and receive in Vapours, they may then make uſe of it; provided they firſt put it into the fire, or into ſeething water.

2. When they buy any new, if they be of Glaſſe, Earth, or Metal, they waſh it firſt throughly, plunging it under water, either in ſome River, Well, Bath, or Sea: and this out of the Abundant Cleanneſſe, which is enjoyned them, Numb. 31. 23. Every thing that may abide the fire, ye ſhall make it go through the fire, and it ſhall be clean: nevertheleſſe it ſhall be purified with the water of ſeparation.

3. They have different Veſſels, for the uſe of the Kitchin, and of the Table; and, one diſh for Cheeſe, and white-meats, and another for Fleſh: it being unlawful for them to eat either Cheeſe, or Milk, with Fleſh; as we ſhall ſhew in the ſecond Part, cap. 6.

4. In like manner have they different [Page] Veſſels alſo for the Paſſeover; ſuch as have not touched any Leavened Bread: as ſhall be ſaid in the Third Part, cap. 3.

CHAP. IV.
Of their manner of preparing to Bed, and their esteem of Dreams.

THe Counſel of the Rabbines is, that there ſhould care be taken, that the Bed's head be placed toward the North, and the feet toward the South, or elſe the contrary way; but it muſt not ſtand from Eaſt to Weſt; out of Reverence to Jeruſalem, and to the Temple, which was indued with a greater meaſure of Holineſſe in both thoſe parts: but there are few that take any heed to this.

2. When they are lying down to reſt, they uſe to ſay ſome certain Prayers to God; beſeeching him, that he would preſerve them from all perils of the Night, [Page] and that he would give them comfortable Reſt, that they may riſe alive, and in health the next morning; ſaying moreover the aforenamed Verſes out of Deuteronomy, cap. 6. and the 91. Pſalm. Whoſo dwelleth under the defence of the most High, ſhall abide under the ſhadow of the Almighty, &c. and the 121. Pſal. I will lift up mine eyes unto the Hills, from whence cometh my help, &c. and the 5. verſ. Pſal. 31. Into thy hands I commend my ſpirit. Some add moreover ſome other the like Prayers; every one, according to his own cuſtome, and fancy.

3. They take very great heed to dreams; induced thereto by the Examples, which are found written in the Scripture, of Jacob, Joſeph, Pharaoh, Nabuchadonoſor, Daniel, and others; and by that paſſage in Job, chap. 3. 14, 15, 16. For God ſpeaketh once, yea twice; yet man perceiveth it not: In a Dream, in a Viſion of the Night, when deep ſleep falleth upon men, in ſlumberings upon the bed: Then he openeth the eares of men, and ſealeth their inſtruction.

[Page] 4. And ſo great is the regard they have to Dreams, that if any one dream of any Ill, ſo that it cauſeth him to be ſad, and melancholy; particularly, if it be any of the Four kinds of Dreams, which are ſpecified by the Rabbins; they Bleſſe themſelves; and ſo Faſt all that day, as the manner is in all other Faſts; as ſhall be declared hereafter. Inſomuch, that, even upon the Sabbath day alſo, whereon it is forbidden to Faſt, for any other cauſe whatſoever, in this Caſe of a Dream it is lawful to Faſt, as well on It, as on any other Feaſt day.

5. And in the Evening, when he hath ended his Faſt, before he eareth any thing, he calleth unto him three friends: to whom he ſaith, ſeven times thus: May the Dream which I have ſeen be fortunate; and they anſwer him every time; May it be Fortunate; and God make it Fortunate. And then, repeating ſome certain Verſes out of the Prophets; wherein are Promiſes of Life, Redemption, and Peace, they ſay unto him that of Eccleſiastes, chap. 9. 7. [Page] Vade ergò, et comede in laetitia panem tuum, &c. Go thy way, eat thy bread with Joy, &c. and ſo he goes to Meat.

CHAP. V.
Of their Habits, and Veſtments; and of their Fringes, and Frontlets.

IT is unlawfull for a Jew to wear any Garment, that is mixed of Linnen and Woollen together; according to that of Levit. chap. 19. ver. 19. Veſte quae ex duobus texta eſt, non induer is: Neither ſhall a garment ming led with linnen and woollen come upon thee: and alſo in Deut. 22. 11. And hence alſo they obſerve, not to ſewe a Woollen garment with Linnen thread; nor contrariwiſe.

2. Likewiſe the man may not wear the woman garment; nor the woman the mans: as it is ſaid, Deut. 22. 5. Non induetur mulier veſte virili, nec vir utetur veſte foeminea, &c. The woman ſhall not wear that which pertaineth unto a man; neither ſhall a man put on a woman's garment: for all that [Page]do ſo, are abomination unto the Lord thy God. And hence alſo all effeminate Acts, as, to paint the face, to cauſe the hair to fall from the Privy parts, are forbidden to the man; and ſo likewiſe are thoſe of the Man, to the Woman.

3. And perhaps it was from hence, that the Jewes were forbidden to ſhave the Corners of their Beard; which they underſtand of the hair beneath the Temples, as well as the Beard it ſelf: from that place in Leviticus, cap. 19. ver. 27. Nec radetis barbam, &c. Ye ſhall not round the Corners of your heads; neither ſhalt thou marr the Corners of thy beard.

4. They do not willingly imitate any other Nation in the faſhion of their Apparell; unleſſe their own make them there ſeem very deformed. Neither may they ſhave their Crown, nor wear Locks of hair upon their head; nor any the like things. And, in what Country ſoever they are, they generally affect the long garment, or Gown.

5. The Women alſo apparell themſelves, [Page] in the habit of the Countries where they inhabite. But when they are married, upon their Wedding-day they cover their own hair, wearing either a Perruke, or Dreſſing of ſome other hair, or ſomething elſe that may counterfeit Natural Hair, according to the Cuſtome of the Women of that place: but they are never to appear in their own hair more.

6. The men alſo have no very good opinion of going Bare-headed; neither do they uſe it, one to another, as an Act of Reverence; as, not eſteeming it to be ſo: neither yet are they uncovered in their Schooles, or Synagogues. Notwithſtanding, living as they do, among Chriſtians, where this Cuſtome is uſed in ſhewing Reverence to ones Superiors, they alſo uſe the ſame.

7. Every garment they wear, if it have Four Corners, that is to ſay, four diſtinct ſides, they are bound to faſten to each of theſe Corners a Pendant, or Taſſel, which they call [...], Zizitt; ſo that there [Page] muſt be four of theſe alſo: and they uſe to make them eight threads broad, each of them being knit, to the middle, with five knots; and of Wooll, ſpun of purpoſe for this uſe: this they do according to that Command in the Book of Numbers, cap. 15. ver. 38. Speak unto the Children of Iſrael, that they make them Fringes in the Borders of their garments throughout their generations; and that they put upon the Fringe of the borders a Ribband of blue; and alſo in Deut. cap. 22. 12.

8. This Injunction reacheth onely to the Men, and not the Women; neither is there any of them, which uſe it.

9. Now forasmuch as at preſent this Four-cornerd garment is not any where in common uſe among them, becauſe it would make them a ſcorn, and Laughingſtock to the Nations among whom they live; they, inſtead thereof, wear only under their other Garments a kind of ſquare Frock, with the aforeſaid Pendants, or Taſſels faſtened to it; and this they call [...], Arbancanfod: [Page] and this they do, in remembrance of the Commandements of the Lord, as it is enjoyned them in the above-cited place of Numb. ver. 40. Quas cum viderint, recordentur omnium mandatorum Domini, &c. That ye may remember, and do all my Commandements, and be holy unto your God. Notwithſtanding in their Schools, at the time of their Prayers, they put on a certain ſquare Woollen Veſtment, with the ſaid Pendants faſtened at each Corner of it; and this they call [...], Taleth; as we ſhall ſhew hereafter, cap. 11.

10. The men alſo ought to wear continually their Frontlets, which the Scripture calleth [...], Totafot, and are named by them, [...], Tephilin: commanded them, Deuteron. cap. 6. ver. 8. & cap. 11. ver. 18. Et ligabis ea quaſi ſignum in manu tua, &c. Therefore ſhall ye lay up theſe my words in your heart, and in your ſoul, and bind them for a ſign upon your hand, that they may be as Frontlets between your eyes: the manner, and form of theſe, you ſhall have deſcribed, cap. 11. Notwithſtanding [Page] at preſent, partly to avoid the ſcoffes of the Nations where they live, and alſo becauſe they account of theſe, as of a Holy thing, and ſuch as ought to be uſed with great Diſcretion, and not upon every Triviall Occaſion, they neither put on Theſe, but only in the time of Prayer.

11. Some of them obſerve in dreſſing themſelves in the Morning, to put on the Right ſtocking, and Right ſhoe firſt, without tying it; then afterward to put on the Left, and ſo to return to the Right; that ſo they may begin, and end with the Right ſide; which they account to be the moſt Fortunate.

12. They hold it alſo an unbeſeeming thing, for a man to make himſelf ready, without putting on a Girdle; or ſomething, that may divide the Lower part of the body, from the Upper.

CHAP. VI.
Of their Modeſty in Evacuation.

[Page]

THe Rabbins have delivered very many Circumſtances to be obſerved, in Evacuation, or Eaſing the body, concerning the place, and manner how they are to order themſelves in the Act; all which are tending to health, civility, and modeſtie. And they have been the more eaſily induced to treat of this Particular, becauſe they found it ſpecified alſo in the Law, Deuteron. cap. 23. ver. 12. &c. Habebis locum extra castra, ad quem egrediaris ad requiſita Naturae, gerens paxillum, &c. Thou ſhalt have a place alſo without the Camp, whither thou ſhalt go forth abroad. And thou ſhalt have a Paddle upon thy weapon: and it ſhall be, when thou wilt eaſe thy ſelf abroad, thou ſhalt dig therewith, and ſhalt turn back and cover that [Page] which cometh from thee. For the Lord thy God walketh in the midst of thy Camp, &c. therefore ſhall thy Camp be holy, that he ſee no unclean thing in thee, &c.

2. And firſt They ſay, that they muſt accuſtome themſelves to do this buſineſs in the Morning, as ſoon as they are up; and afterwards to waſh their hands, that ſo they may go clean to their Prayers.

3. Whenſoever a man feeles himſelf moved toward this buſineſſe, he muſt not hold it: for in ſo doing, he ſhould render himſelf willingly abominable; againſt the Command given Levit. cap. 11. ver. 44. Nolite contaminare animas veſtras, &c.

4. If the place be ſuch, as that they may be ſeen by any, they muſt then uſe all poſſible Honeſty, and Modeſtie. In Ancient times, when they had not the Conveniencie of doing this buſineſſe within doores, but were fain to go abroad, they obſerved very many points, tending toward the Modeſtie of the Act: and becauſe the place might ſometimes not be [Page] ſo ſafe, and free from dangers, they uſed a certain form of Prayer, or Invocation, to their Tutelar Angels, that they would defend them from all dangers: but at this time there is no ſuch thing uſed.

5. After they have done, they muſt waſh their hands, and give praiſe to God; acknowledging his great Goodneſſe, and Wiſedome, in that he hath made Man in ſo Wonderful a manner, and ſo preſerves him: Whereas if the paſſages for the Evacuating the ſuperfluities of the body ſhould be ſtopt up never ſo little a while, he would die. And this Benediction they uſe to repeat, as often in the day, as their Neceſſitie calls them to this Act.

CHAP. VII.
Of the manner of their Waſhing in the Morning.

[Page]

THey waſh their Hands, and Face, every Morning, as ſoon as they are up: and before they have ſo done, they take ſpeciall care that they touch not either Bread, or any thing that is to be eaten; neither any Book, or Holy thing.

2. As concerning the Quality of the Water, and the manner of Waſhing, the Rabbines have written, and enjoyned many Subtilties, and nice Circumſtances: and they alſo ſay, that the water muſt not be caſt upon the ground; nor may they tread upon it; becauſe they account it an Unclean thing.

3. While they are Wiping their hands, and face, they ſay a Benediction: as we ſhall ſee in the 9. Chapter following.

CHAP. VIII.
Of Uncleanneſſe.

[Page]

IT was ordained in the Law, as appeareth out of Leviticus, that whoſoever touched a Dead body, or the Carcaſſe of any Creeping thing, or a Leaper, or Menſtruous perſon, and the like, ſhould be Unclean: but for as much as the reaſon of this was, becauſe ſuch perſons were forbidden to enter into the Temple: now that the Temple is deſtroyed, They ſay, that all theſe Precepts of Uncleanneſſe are ceaſed alſo. Only this one remained ſome time in force, by the Appointment of Eſdra; namely, that he, whoſe ſeed of Copulation hath gone from him, ſhould be Unclean: as it is commanded Levit. 15. 16. Vir de quo egredietur ſemen Coitus, &c. And if any mans ſeed of Copulation go out from him, then he ſhall waſh all his fleſh in Water, and be Unclean[Page]untill the Even. But this being afterwards found to be too full of trouble, and difficultie, to be obſerved, by reaſon of the frequent Commerce betwixt Man and Wife, it was at length wholly diſpenſed withall.

CHAP. IX.
Of their Benedictions, or Laudatory Prayers.

WE are here to underſtand, that it is ordained by the Rabbines, that they ſhould ſay a Benediction, and render particular praiſe and thanks to God, not onely for every Benefit that they receive, and in all their Prayers; but even upon every Extraordinary Accident alſo that befalls them, and in every action that they do; and likewiſe for every Meat they eat, and every Liquor they drink, and every Good Smell; for all the Precepts of the Law, [Page] and of the Rabbines that they obſerve; for everie New thing, and every Strange thing that happens: and for each of theſe particulars, they have a Proper Benediction, and which is fitted, and appropriated to ſuch, or ſuch a thing. But ſeeing theſe ſeveral Benedictions are ſo many, as that it would be too tedious a buſineſſe here to rehearſe them, I ſhall onely touch at ſome of them, referring you to the Writings of the Rabbines, for fuller ſatisfaction herein.

2. In the Morning then, as ſoon as they are up, they ſay this; Bleſſed be thou O Lord our God, who raiſest the Dead to life; who giveſt ſight to the blind; who ſtretchest forth the earth upon the waters: and many other the like. If they Waſh, according to the Precept, they uſe this Benediction: Bleſſed be thou O Lord our God, King of the World; who haſt ſanctified it in thy Precepts, and commanded us to waſh our hands: if it be for the Study of the Law, they ſay; Bleſſed, &c. who haſt given us the Law: If in rejoycing, when they Eat Bread; Bleſſed, [Page] &c. who bringeſt bread out of the Earth: if in Drinking; Bleſſed, &c. that haſt created the fruit of the Vine: for the Fruit of other Trees; Bleſſed, &c. that haſt created the Fruit of the Trees: for the Fruits of the Earth; Bleſſed, &c. that haſt created the Fruits of the Earth: for any pleaſant Smell; Bleſſed, &c. who haſt created ſuch an odoriferous thing: when they behold the high Mountains, or the Vaſt Sea; Bleſſed, &c. who haſt created all things from the begining: when they ſee, eat, or put on, any New thing; and likewiſe, at the begining of every Solemn Feaſt; Bleſſed, &c. who haſt given me life, preſerved me, and brought me up to ſee this day: if any one die; Bleſſed, &c. thou Judge of Truth. In a word, both in all Things, and Actions whatſoever, either before, or after; and in ſome, both before, and after, they ſay ſome Benediction to God: accounting it a high point of Ingratitude, if they ſhould enjoy, and make uſe of any thing in the world, without having firſt made a Thankful Acknowledgment of it to God, [Page] the Creator of all Things.

3. And they are bound to ſay, at leaſt, a Hundred Benedictions, every day: and becauſe they uſe to ſay the moſt of them in the morning, when they go to their Devotions in the School; theſe firſt morning Benedictions are therefore called, [...] Meah Beracoth; that is to ſay, The Hundred Benedictions.

CHAP. X.
Of the Form of their Synagogues, or Schooles.

THey make their Synagogues, which are called by them, Schooles, either little, or great, on the ground, or above ſtaires, ſtanding by themſelves, or in part of another houſe, according as their beſt opportunities will give them leave: it being Impoſſible for them now to erect any ſtarelie, or ſumptuous Fabricks.

[Page] 2. The Walls within are onely whited, or elſe wainſcoted, or lined with boards: and round about them are written certain Verſes, or Sentences, exhorting to Attention in Prayer. And round about the School are Benches made, to ſit on; and, in ſome, there are alſo certain Cheſts, to lay books, cloaks, and other things in. Over head are many Lamps, Candles, and Lights, both of Waxe, and of Oyl, to enlighten the place. At the doors are Boxes, or little Cheſts, into which, who ſo pleaſeth, putteth in Money; which is afterward diſtributed to the Poor.

3. In the Eaſt part is placed an Ark, or Cheſt, which they call [...] Aron; in Imitation of the Ark of the Covenant, that was in the Temple: and herein is laid up the Pentateuch, that is to ſay, the Five firſt books of Moſes, written moſt exactly, in Parchment, and with Ink prepared for the ſame purpoſe, in a large ſquare letter, which they call [...], Merubaath, Majuſcula, in imitation of one of thoſe Books, which was written by the hand of Eſdra, [Page] (whereof ſuch a one is ſaid to be at Cairo,) who copied out that which was written by Moſes his own hand; as we read in the Cap. 8. of Eſdra. And there muſt be ſo much exactneſſe uſed in the Writing of this book; as that if there ſhould chance to be but one of the leaſt letters, as a Vau, or a Jod, more or leſſe, then the juſt number, it muſt be thrown aſide, as uſeleſſe, and not fit to be read at all: and many other Particulars there be, wherein the Tranſcriber may thus dangerouſlie erre; which are all ſet down at large by the Rabbines. Now this Book is not made up in the form of other books now in uſe, but in manner of a Rowl, as all books were anciently uſed to be made; that is to ſay, Large pieces of Parchment are ſewed together at length, with Thongs made of the skin of ſome Clean Beaſt, and not with Thread; which they rowl up, and unrowl at pleaſure, upon two ſtaves of Wood. For the better preſerving of this Book, it is alwaies covered with a Caſe of Linnen, or of Silk, which the [Page] Women uſe to beautifie with Needlework, and Imbroyderie, with all the art they can, and ſo preſent it; and alſo with another Silken cover about it, by way of Ornament. And he that is of abilitie, will cover the Ends of the Two Staves, whereon his book is rowled up, which are called [...], Etz chaijim, Ligna vitae, with ſomething of ſilver, either in the form of Pomegranats, which they yet for this reaſon call [...], Rimonim; Pomegranats; or of Bells, or ſome other the like: or elſe they encompaſſe them about at the top with a Coronet of ſilver, either that goes round about them, or elſe hanges as it were in the midſt before them: and this they call [...] Chatarath, or [...] ▪ Cheder torah, Corona legis, The Crown of the Law: according to the Uſe and manner of the place, and the Fancie of the Owner of the Book. And there are in this Ark, or Cheſt, ſometimes Two, ſometimes Four, Ten, Twentie, or more, of theſe Books: and they are called all of them [...], Sepher [Page]torah, The Book of the Law: and out of Theſe, they read, on every Feſtival day, and other ſet Times; as we ſhall ſhew hereafter in its proper place.

4. In the Midſt, or elſe at the Upper End, there is a kind of Woodden Table raiſed up ſomething high, on which they lay the ſaid Book, when they read in it; and on which they lean, when they either preach, or otherwiſe ſpeak to the Congregation upon any Occaſion.

5. There is alſo a place either above the reſt of the Congregation, or on one ſide of it, ſeparated from the reſt by Lattiſes of wood, for the Women; who there ſtand at their Devotions, and ſee whatever is done in the School, though they are themſelves unſeen of any man, neither do they at all mix with them; that by this Means, their Minds may not be led aſide by any Sinful Thought, during the time of Prayer.

6. Notwithſtanding, the Situation, and Ordering of all theſe Particulars is diverſe, according to the different Cuſtomes [Page] of the ſeverall Countries, Nations, and places where they inhabite.

7. There is One, that ſings out the Prayers lowder then the reſt, whom they call [...], Cazan; and Another, that hath the charge of looking to the School, and keeping it Clean, and Orderly, to ſet up Lights, and to attend all other needfull Offices that may occurre, during the time of Prayers; and he alſo keepeth the Keys of the School. This Officer is called [...], Schamaſh, that is to ſay, a Miniſter, or ſerving Officer. And both of theſe, as well the Cazan, as the Shamas, have ſtipends allowed them, out of the Common ſtock of the School they are of.

8. Of theſe Synagogues, or Schooles, there are perhaps one, two, ſixe, ten, or More, in a City; according to the Proportion of the Jews there inhabiting: allotting to each School ſuch a number of perſons, as it will receive; and according to the different cuſtomes of the Levantines, Dutch, and Italians: becauſe there is more Diverſity found amongſt them, in [Page] this Particular, and in what elſe relates to their Prayers, then in any other thing whatſoever; every Nation following herein its own particular Fancy.

CHAP. XI.
Of their Prayers, ſquare Veſtment called Taleth, their Frontlets, and Book of the Pentateuch.

THey repair to their Devotions in their Synagogues, or Schools, three times a day; that is to ſay, in the Morning, from Sun-riſing, till about the Fourth hour of the day; and this they call [...], Schacrith: in the Afternoon, about the Ninth hour; which they call [...], Minchah: and in the Evening, at the beginning of the Night; and this is called [...], Arbith. But in many places, except it be upon Feſtivall daies, they ſay their Afternoon Prayers, and their Evening, all together, about the [Page] time of Sun-ſet, as being the more convenient time.

2. They alwaies waſh their hands, before they enter into the School: and in the Morning, they muſt neither eat nor drink any thing before they go, nor do any manner of buſineſſe, nor ſo much as go to ſalute any friend, nor do any reverence to any.

3. In the Morning, as ſoon as they are entred, they put on each man his Taleth, or ſquare Veſtment, mentioned before, chap. 5. 7. 8. & 9. ſaying the Benediction, Bleſſed be thou, &c. which is uſed, when they put on their Zizith, or Pendants. And ſome put it onely on their head; others turn it back about their neck, that ſo they may be the more attentive at their Prayers, without looking aſide any way.

4. After this they put on their [...], Tephilin, mentioned before, chap. 5. paragr. 10. Which are made after this manner: They write upon two pieces of Parchment, with Ink prepared for the ſame purpoſe, and with verie great exactneſſe, [Page] in a fair ſquare letter, in each of them theſe Four paſſages out of the Law. The Firſt is out of the Chap. 6. Deuteron. ver. 4. Hear O Iſrael, the Lord our God is one Lord, &c. the Second out of the 11. Chapt. ver. 13. And it ſhall come to paſs, if you ſhall hearken diligently unto my Commandments which I command you this day, &c. the Third out of Exodus, Chap. 13. ver. 1. And the Lord ſpake unto Moſes, ſaying; Sanctifie unto me all the First born, &c. and the Fourth, out of the ſame Chapter, ver. 11. And it ſhall be, when the Lord ſhall bring thee into the land of the Canaanites, &c. And theſe they rowl up in a black piece of Calves skin; that is to ſay, in One of them they put all the aforeſaid paſſages of Scripture together in one Rowl, made up pointed at the end, which they faſten to a ſquare piece of the ſaid Calves skin, in the hardeſt part of it; out of which skin there comes a certain String, or Thong of the ſame Leather, being an Inch broad, and about a yard and a half long: ſo that it may be tied [Page] upon the Brawnie part of the Left Arm; and the ſaid ſtring, after a ſmall knot made up, in the faſhion of a Jod, may be turned round about the Arm, and ſo reach down to the middle Finger of the Hand: and this they call [...], Tephilah ſhel jad, that is to ſay, The Pendant of the Hand. In the other, the aforeſaid four places of Scripture are divided into four ſeveral parts, each from other; and being afterwards faſtened together again, they make a kind of ſquare, with the figure of the letter Schin upon it: and then faſtening it to the like ſquare piece of hard Leather, as the other was, there are cut out of it two ſuch Strings, or Thongs, as the other had: and ſo the ſaid Square is to be placed upon the midſt of the Forehead, the two ſtrings encompaſſing the head, and being tied in a knot behind, in the figure of a Daleth, and the reſt of them hanging down before, upon the Breaſt: And this they call [...], Tephilah ſhel roſeh, The Pendant of the Head. Theſe are the Frontlers, which [Page] together with the Taleth they generally put on every Morning, and onely then: although there are ſome of the more Devout among them, that put them on at the Afternoon Prayers alſo: but there are not many that do ſo; unleſſe it be the Cazan, or Chaunter, who alwaies puts on the Taleth, or Square Veſtment.

5. When they ſee, that there are Ten men, of the age of Thirteen years and a day, aſſembled together, (for if they be under the number of Ten perſons, they may not begin to ſing Prayers ſolemnly:) the Cazan, or Chaunter goes then to the Table, or Woodden Altar before ſpoken of; and there begins the Prayers in a loud voyce, all the reſt of the Congregation ſaying after him, in a ſofter Tone.

6. The Manner of ſaying their Prayers is very different among the Three ſeveral Nations above ſpecified: and indeed there is not any thing wherein they differ more, then in this; as was intimated before. In their ſinging, the Dutch far exceed all the reſt: the Levantines, and Spaniards, [Page] uſe a certain ſinging Tone, much after the Turkiſh manner; and the Italians affect a more plain, and quiet way, in their devotions. The formes and words are more, or leſſe, according to the day, whether it be a Feſtival, or otherwiſe; and yet there is ſome difference among them, on their Feſtivals alſo.

7. Nevertheleſſe the main Bodie, and ſubſtance of their Prayers, wherein all in a manner agree, is this. In the morning they ſay certain Pſalms, eſpecially the 145. Exaltabo te Deus meus Rex, &c. I will magnifie thee O God my King, &c. to the end: and all thoſe following Hallelujahs: then a certain Collection of Praiſes to God, which is often repeated in all the Prayers, and at all times: a ſhort prayer called [...], Cadiſch, that is to ſay, Holineſſe: a Prayer of Thankſgiving to the Creatour of the Light, and of the Day; which they call, Jozer: that of Deuteron. Audi Iſrael, &c. Si ergo Obedieritis, &c. diverſe times mentioned before: together with thoſe words out of Num. cap. 15. [Page] [...] [Page] [...] [Page] Loquere filiis Iſrael, ut faciant ſibi fimbrias, &c, Theſe three Leſſons are called Chiriat Scheman: then followeth the Veiaziu, &c. the Nineteen Benedictions to God: the Schemonah Aſre, wherein giving praiſe to God, they crave at his hands all things that are moſt neceſſary for them, as Food, Health, Underſtanding, Liberty, Forgiveneſſe of ſins, &c. which they firſt ſay in a low voice, and is afterwards repeated aloud by the Cazan; adding thereto the 145. Pſalm, and ſome certain verſes out of the Prophets; and that of Iſaiah, cap. 6. Sanctus, Sanctus, Sanctus, Dominus Deus exercituum: Holy, Holy, Holy, Lord God of hoſts, &c. with the interpretation of the ſaid words in Chaldee: and after all this is ſaid, there followes one Leſſon more; and in the laſt place they give thanks to God, who hath enlightened them to do him ſervice; beſeeching him, that he would be pleaſed to bring all men unanimouſly to the knowledge, and worſhip of Him: And ſo ſaying, the Haleno leſabeah, they make an end of their Morning Prayers.

[Page] 8. On Mundayes, and Thurſdays, they adde in their Prayers, after the Schemonah Aſre, certain Confeſſions, and Penitential Prayers. And theſe two dayes they account the fitteſt of the whole week, for a man to indict himſelf either a Faſt, or any manner of Abſtinence; calling theſe two days, Days of Justice: becauſe that Anciently, the Magiſtrates, and Miniſters of Juſtice were wont in their ſeveral Cities; to ſit on theſe dayes, and adminiſter juſtice; and the Villages, and places adjacent, came all in, as to a Market, to the chief City, or Town, as it were in a kind of relation to the divine Juſtice.

9. In their Afternoon Prayers, they begin with the 145. Pſalm; then the Cadiſch; the Nineteen Benedictions; the Schemona Aſre, firſt in a low voice, and afterwards aloud: and ſo repeating the Cadiſch again, they make an end.

10. In the Evening they ſay certain Praiſes to God, who bringeth on the Night; and, who loving Iſrael, gave them his Precepts: then the Three Leſſons, [Page] called Chiriath Scheman: an acknowledgment of his mercie, in bringing them up out of Egypt; after that, a prayer, that he would vouchſafe to preſerve them that Night from dangers: then 18. verſes out of the Prophets, the Nineteen Benedictions, the Schemona Aſre, in a plain Tone onely, the Haleno Leſchabeah; and laſtly, the Cadiſch, with which they end their Evening Service.

11. Theſe are the principal parts, of which their three daily Services do conſiſt always: and although that on their Solemn and Feaſtival days, there are certain other pieces added, ſuitable to the day, and the preſent occaſion, as ſhall be declared in its proper place; yet is this the Baſe and Ground-work of the buſineſſe, both for the Order, and ſubſtance of the whole. And thus farre there is no great difference, betwixt the three principal Nations above ſpecified; but they do, in a manner, all conform to this Method in their Devotions.

12. The whole Pentateuch they divide [Page] into 48. or 52. Leſſons, which they call [...], Paraſchoth, that is to ſay, Diviſions: and one of theſe is read every week in the School; ſo that by this meanes, throughout the whole Year, though it ſhould have thirteenth Moneths in it, it will notwithſtanding all be read. On Mondaies, and Thurſdaies, after the penitential prayers, they take the Sepher Torah, or Book of the Law before ſpoken of, chap. 10. out of the Cheſt or Ark; and ſaying the Third verſe of the 34. Pſalm; O magnifie the Lord with me, and let us exalt his name together; and ſome others the like, they lay it upon the Table, or wooden Alter: and then taking it out of the Covers, and opening it, there are three perſons invited up, to read the beginning of the Paraſcha, or Leſſon for the day; One, one piece; and another, another: and theſe ſay a Benediction, at the beginning, and another at the end. Then the Cazan, or Chanter, giveth a bleſſing upon them; and ſo each of them promiſeth to give ſomething, either to the Poor, or to [Page] the uſe of the School; or elſe to the Chanter himſelf, or to the Schamas, or Miniſtring Officer. After this, the ſaid Sepher Torah is lifted up on high, open, and the Holy Scripture, contained in it, is ſhewed to all the Congregation; ſaying theſe words out of Deuter. cap. 4. ver. 44. Iſta eſt Lex, quam propoſuit Moſes coram filiis Iſrael, &c. This is the Law, which Moſes ſet before the Children of Iſrael, &c. But the Levantines uſe to hold up the Book, in the ſight of the People, before they begin to read in it. After this is done, they ſhut it up, and put it into its Covers, and ſo lay it up in the Cheſt again.

13. This Ceremonie, of Reading in This Book, and of Inviting, in this manner, more, or fewer, up to the Reading in it, is ſaid to have been ordained by Eſdra; and it is done every Feaſtival, and every Faſt day; as ſhall be hereafter declared in order.

14. And becauſe every one deſires, out of Devotion, to have a hand in ſome or other of theſe Religious Acts, either of [Page] taking forth, or laying up the Book again, or other the like Occurrences, during the time of Prayers; theſe Favours are therefore bought of the Chaunter; and he that biddeth moſt, ſhall have a ſhare in them: and the Money, which cometh in this way, goes either to the uſe of the School, or elſe to the Poor mans Box.

CHAP. XII.
Of their Prieſts, and Levites; and of their Wives, and Titles.

IN Ancient Times, while the Temple ſtood, their Prieſts were onely ſuch as were deſcended from the ſtock of Aaron; as we read in Exodus, chap. 29. and in other places. And theſe ſerved at the Altar, in offering all their Sacrifices and Oblations, burning Incenſe, and whatever other Religious Duties were to be performed: and to them was given, not onely thoſe Portions of the Sacrifices [Page] there ſet down; but, of every Beaſt alſo that was killed, they were to have the Shoulder, the Head, and the Inwards and likewiſe the Firſtlings of all their Flocks, and Herds; the Price of Redeeming the Firſt-born of their Sons; the Firſt Shearing of their Sheep; Two in the Hundred, at the Gathering in of all their Fruits; a Piece of Dough, when they made their Bread; and all other things, ſet down at large in the Scriptures.

2. The Levites were to ſing, at the times appointed, in the Temple: and their Portion was, the Tithe of their Fruits; which they gathered up, going from place to place, throughout the ſeveral Villages.

3. But now that they are no longer bound to the payment of theſe Gifts, except thoſe Jews only, that inhabite within the Territorie of Jeruſalem, and other parts of Judaea; and alſo becauſe there are very few of them that have either Lands, or Flocks; it is hence come to paſſe, that notwithſtanding there are many [Page] among them, that pretend to have it delivered over unto them by Infallible Tradition, that they are deſcended of the Stock of the Ancient Prieſts, and Levites; yet ſince the Tranſmigration hath been ſo long, and ſo Univerſal, theſe men have no Priviledge at all above the reſt: ſave onely, that the Price of Redeeming the Firſt-born of their Sons, belongs to Them; and beſides, they have the Priviledge of being the Firſt in Reading in the Pentateuch, when they are invited up to it among others: as was declared in the Precedent Chapter, Part 12. They alſo Bleſſe the People, upon ſolemn Feaſtival daies, ſaying thoſe words out of Numb. chap. 6. verſ. 24. Benedicat tibi Dominus, & cuſtodiatte, &c. The Lord bleſſe thee, and keep thee, &c.

4. They may not touch, not ſtand under any Roof, or Covered place, where any Dead Perſon is. The Firſt-born of their Males are alſo redeemed from Them: as we ſhall ſhew, Part. 4. Chap. 9.

[Page] 5. A Prieſt may not take to wife any woman that hath been put away by a former Husband; nor any Kinſwoman, that hath had the Caliza, or been refuſed by her Husbands Brother: as ſhall be declared, Part. 4. cap. 7.

6. Laſtly, in ſome few Caſes, the Levites follow in their order, next after th [...] Prieſts.

CHAP. XIII.
Of their Flocks, and Tillage of the Ground.

THey may by no means ſow two ſorts of ſeed together, as Wheat and Barley; and the like: much leſſe may they ſow them together with the ſtones of Grapes: as it is written, Levit. chap. 19. ver. 19. Agrum tuum non ſere [...] diverſo ſemine, &c. Thou ſhalt not ſow thy field with Mingled Seed, &c. Neither may they Graffe any Tree, or Plant; as a Nut-tree [Page] upon a Peach-tree; or an Apple-tree upon an Orenge-tree; and the like: neither may they plant young Graffes among their Ploughed Lands: notwithſtanding it is lawful for them to eat of the fruit that growes upon the ſaid Graffes, or Trees.

2. If a Man plant any Tree that beareth fruit, he may not eat of the fruit of it, till after the Third year that it had been planted: notwithſtanding that Anciently it was the Fourth year alſo to be brought unto the Temple: and Now it is redeemed, with ſome little Ceremonie. And this they obſerve, out of the ſaid Levit. 19. 23.

3. They may not put together any Beaſt with another, that is not of the ſame kind; as an Aſſe and a Cow, or the like, that they may engender one upon the other: as it is ſaid, Levit. chap. 19. ver. 19. Jumentum tuum non facies coire cum alterius generis animantibus, &c. Thou ſhalt not let thy cattel gender with a diverſe kind. Neither may they yoak them together, [Page] either in plowing their Land, or drawing a Cart: as it is enjoyned, Deuter. cap. 22. ver. 10. Non arabis in Bove ſimul, & aſino, &c. Thou ſhalt not plow with an Oxe, and an Aſſe together.

4. In reaping their Corn, they were to leave a part of their field uncut: and ſo likewiſe in gathering in their Vintage, they were commanded to leave ſome Grapes behind them.

5. Every Seventh year their land was left Untilied; and whatſoever ſprung up of it ſelf that year, went to the Poor: as we find, Levit. cap. 25.

6. The Firſtlings of the Males of every Clean Beaſt, as of Cow, Sheep, and the like, if they be without blemiſh, they may neither eat nor keep for their own uſe; becauſe Anciently they were to be given to the Prieſt, or elſe they were to be redeemed of him. And ſo, at this time, they may not make any uſe of them, neither for food, nor any other ſervice, except they ſhould chance to be ſome way Defective. An Aſſe muſt be redeemed [Page] with a Lamb, given to the Prieſt; as it is written, Exod. 13. 13.

7. If any one find a Neſt, in the field, of Clean Birds, that is to ſay, ſuch as it is lawful for them to eat, and the Damme ſitting either upon the Egges, or the young ones, he may not take the Damme with the young; but if he will take away the Egs, or the young ones, he muſt let the Dam flie. And this is commanded in the Chap. 22. ver. 6. Deuteron. Si nidum avis inveneris, &c. If a Birds nest chance to be before thee in the way, in any tree, or on the ground, whether they be young ones, or Egs, and the Dam ſitting upon the Young, or upon the Egs, thou ſhalt not take the Dam with the Young.

CHAP. XIV.
Of their Charity to the Poor, and their Tenderneſſe ſhewed to their very Beaſts.

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IT cannot be denied, but that this Nation is very full of Pitie, and Compaſſion, toward all people in want whatſoever: ſeeing that, notwithſtanding there muſt neceſſarily a very great number of them be ſuch; the greateſt part of them being Poor, and the whole Nation expoſed to more Misfortunes, then any other People in the world; and beſides, thoſe few Rich men, that are found amongſt them, having neither any Revenues, or Poſſeſſions, which are onely properly to be called Riches: yet notwithſtanding do they relieve all their Own Poor, principally; and beſides theſe, what other Perſon ſoever they find to be in want; and that upon all occaſions.

[Page] 2. In great Cities, the Poor go every Friday, and on the Eves of every ſolemn Feaſtival, to the houſes of the Richer ſort, and of others alſo that are but of Indifferent Fortunes, collecting their Benevolence; and to all of them is given ſomething, according to each man's Abilitie: beſides, that there are the [...] Parnaſſin, or [...], Memunim, men that are deputed to be Overſeers of the Poor, and which ſend their Allowances home to their houſes; eſpecially to ſuch as have been men of Eſteem, as alſo to thoſe that are aſhamed to ask, to the ſick, and to poor Widows, who do not ſo much as ſtirre abroad all the week long.

3. In each School, or Synagogue, all the Offerings are put together, and Part of That alſo, which is given for the Favour of being an Aſſiſtant in any of the Religious Ceremonies before mentioned, cap. 11. paragr. 14. and that which is caſt into the Poor man's Box: and all this is diſtributed among the Poor.

4. But in caſe of any extraordinary Occaſion; [Page] as when any Poor man, either of that Citie, or a Stranger, is to marry a daughter, or to ranſome ſlaves, or the like; the aforeſaid Overſeers procure a Promiſe to be made him, from each particular man in the Congregation; that is to ſay, the Chaunter upon the Sabbath day goes about the School, and ſaies to each particular perſon; The Bleſſing of God be upon the man; that ſhall give ſo much, to ſuch a Charitable Work. And becauſe it is unlawful ſo much as to touch any money upon the Sabbath day, therefore every man in particular makes a Promiſe to give what he pleaſeth; and this is called [...], Nedabah, Oblatio Voluntaria, a Voluntary Offering, or Free Gift: which each man very willingly payeth, the week following, according to the ſum which he had formerly made Promiſe of. And ſo, all the Particular Sums, being put together, are delivered to the Poor man, for whom they were collected.

5. There are moreover, in every Great Citie, ſeveral Fraternities, or Companies [Page] of ſelect Officers, who have the charge of many Works of Charitie: as for example, ſome that take care of the ſick; and for the Burial of the Dead; and this is commonly called, [...], Ghemiluth haſſadim: Others, for Simple Alms, cailed [...], Zedacah: Others, for the Redeeming of Slaves, called [...], [...] Pidion Shebim; and ſome, that have the Charge of marrying Poor Virgins, called [...], Haſſi betuloth: and many others; either more, or leſſe, according to the number of the Jews, that inhabite in the ſaid Citie.

6. If any Poor man have any Extraordinary Neceſſitie, greater then the Inhabitants of the Citie where he lives are able to ſupply; he then goes to the Principal Rabbines of the Citie, and they give him a Teſtimonial under their hands, that he is an Honeſt man, and one that deſerves their Charitie; and withal intreat, that every one would lend him his aſſiſtance. Then goeth He, with this Teſtimonial, to all places where any Jewes [Page] dwell; and whether it be a Caſtle, Village, or other ſmall place, he is there entertained, a day, or two, with Meat, Drink, and Lodging; and money, at his departing. And if he come to any great Citie, he there procures a Confirmation of his Teſtimoniall, by the Subſcriptions of the Rabbines of that place; and ſo is ſent to the School, from the Parnaſſim, or the Publick Officers, that have the charge for the Relief of the Poor in that place; and thus, in ſome one of the forementioned Manners of Collection, he is Relieved, and receives their Aſſiſtance.

7. The Jews ſend their Almes yearly, from all parts whereſoever they inhabite, to Jeruſalem, for the Maintenance of the Poor that live there, and ſpend their time Praying for the Well-fare of the Whole Nation: as they alſo do to other Parts of Judea; as namely to Saffet, Tiberias, and to Hebron, where the Sepulchres are of the Patriarks, Abraham, Iſaac, and Jacob, and of their Wives.

8. Each man in particular may, beſides [Page] all this, give Alms, when, and how much he pleaſeth, according as he ſhall think fit.

9. They account it alſo a Work of Pietie, to relieve any one whatſoever that is in Miſery, although he be no Jew; and eſpecially thoſe of the City, or place, where they inhabite: eſteeming it an Act of Charitie due to all Mankind, Indifferently; the Rabbines having alſo expreſly enjoyned them ſo to do.

10. And the Greatneſſe of their Charitie, and Pity, appears in this; that they are very careful not to torment, or abuſe, or put to any cruel death, any Brute Beaſt; for as much as, they are all of them created of God: according to the Pſalmiſt, Pſal. 145. ver. 9. Et Miſerationes ejus ſuper omnia Opera ejus: And his mercy is over all his Works.

PART II.

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CHAP. I.
What Language they uſe in their Ordinary Speech, Writings, and Preaching.

THere are at this time very few among them, that are able to diſcourſe Perfectly in the Hebrew, or Holy Tongue, which they call [...] Laſchion hacodeſch, wherein the Twentie four Books of the Old Teſtament are written: nor yet in Chaldee, [Page] which is the Language of the [...] Targum, or Chaldee Paraphraſe of the Bible, and which they commonly ſpake before their Diſperſion: becauſe they all generally learn, and are brought up in the Language of the Countries, where they are born: So that, in Italy, they ſpeak Italian: in Germany, Dutch: in the Eaſtern Parts, and in Barbary, they ſpeak the Language of the Turks, and Moors; and ſo of the reſt. And they have made theſe Strange Languages ſo much their Own, as that Many of them that have gone out of Germany, into Poland, Hungary, and Ruſſia, to inhabit, have notwithſtanding preſerved the Dutch Tongue in their Families, and made it their Mother Tongue to all their Poſterities: as likewiſe thoſe that have gone out of Spain into the Eaſtern parts, for the moſt part ſpeak the Spaniſh Language: But in Italy they uſe both the one, and the other; according to the place, from whence the Fathers are deſcended. So that the Common people every where conform themſelves to the [Page] Language of the Nations, where they inhabit; onely mixing now and then a broken Hebrew word, or two, in their diſcourſe one with another: although the Learneder ſort among them are ſomewhat more Perfect in the Language of the Scripture, and have it, as it were, by heart. Notwithſtanding it is a very rare thing to meet with any among them, except they be their Rabbines, who are able to maintain a Continued Diſcourſe in Hebrew, Elegantly, and according to the Proprietie of the Language.

2. And beſides, in the Pronunciation of the Hebrew, they are ſo different among themſelves, that a Dutch Jew can hardly be underſtood by an Italian, or an Eaſtern Jew: neither is there any among them that ſpeak more clearly, and exactly according to the Rules of Grammer, which they call [...], Dikduk, then the Italian doth.

3. And indeed the Pure Hebrew Tongue being of little extent, and very barren of words, there being no other [Page] Bookes, anciently written, to be found now, ſave onely the aforenamed Twentie four Books of the Old Teſtament, whence the whole Language was to be fetched; the Rabbines have ſince thought good to enlarge it, by borrowing many words from the Chaldee, and ſome few from the Greek, and other Languages, and inventing alſo ſeverall words for the names of things; in like manner as Writers in all Ages have done, fitting Terms of Art, for the better Underſtanding of their Philoſophy, and other Sciences.

4. This Language is ſtill in uſe among them, in writing of Books; in all kinds of Contracts; in Bills, either Private, or Publick, and the like. But their Ordinarie Letters of Complement, or Buſineſſe, are written, for the moſt part, in the Vulgar Language of the place where they are; although ſometimes they uſe the Hebrew Character: Onely thoſe of Morea ſtill retain the Hebrew Tongue alſo, and uſe it in their Familiar Letters.

[Page] 5. In their Preaching they likewiſe uſe the Language of the Countrie, that they may be underſtood by All; that is to ſay, they cite the Texts of Scripture, and ſayings of the Rabbins in Hebrew; and afterwards interpret the ſame in the Vulgar Tongue.

6. Their manner of Preaching, or making Sermons is thus: the Whole Congregation ſitting quietly in the School, He that hath a Mind to Preach, (which is eaſily granted to any that deſire it,) either putting on the aforenamed Taleth, or elſe going, without it, up to the Wooden Alter, or Table, ſpoken of Par. 1. cap. 8. begins his Speech there, repeating ſome Verſe or other, out of the Leſſon for the day, and this is called [...], Nosè: that is to ſay, the Text, or Subject, whereof he intends to treat: adding after it ſome Sentence out of the Wiſemen, or Rabbins; and this is called [...] Maamar: and ſo making a kind of Preface, and propoſing ſome certain Subject, ſuitable to the ſenſe of the aforeſaid Paſſage out of the Leſſon [Page] for the Day, he proceeds on to his Sermon; alledging Texts of Scripture, and the Authoritie of the Rabbines in his Diſcourſe, every man as he is able, both for the Style, and Method: which is very different, among the ſeveral Nations.

7. And this is done every Sabbath day, and at all the chief Feaſtivals, for the moſt part, and onely then: unleſſe there be ſome Funeral Sermon to be made, at the death of any Perſon of Note, which uſeth to be done upon any of the Week daies, or working daies, according as the Occaſion requireth.

CHAP. II.
Of their Academies, and Studies, and of the Originall, and Continuation of the Gemara.

[Page]

THey account it the moſt Pious work that may be, to ſtudie either the Holy Scripture it ſelf, or any Expoſitions of it: having regard to that Command, Deuteron. cap. 6. ver. 7. Et Meditaberis ſedens in domo tua, & ambulans in itinere, &c. Thou ſhalt teach (theſe words) diligently unto thy children, and ſhalt talk of them when thou ſitteſt in thine houſe, and when thou walkeſt by the way, and when thou lieſt down, and when thou riſeſt up.

2. Some few among them ſtudie the [...], Cabalah, that is to ſay, Revealed Speculation, and the Secret Theology of the Scripture: Others ſtudie Philoſophie, and other Sciences, both Natural, and Moral; notwithſtanding applying all of [Page] them to the Underſtanding of the Scripture: for otherwiſe they would account the ſtudie of theſe points of Learning a moſt Dangerous, and Pernicious thing: unleſſe it were in reference to the ſtudie of Phyſick, which ſome of them profeſſe. But the moſt uſuall, and Common ſtudie among them, is, that of the [...], Gemara, which was properly, and Originally called the [...], Talmud, where the uſe of it is permitted them; or, where it is forbidden them, they ſtudie the Writings of the Wiſemen, or Paraphraſes, and Abridgments of the Talmud.

3. And for this cauſe have they their Academies alſo, called by them [...], Jeſiboth, where they meet together to Diſpute, the Rabbines with their Schollers; but talking all together confuſedly, and without any Order at all: and this is uſually done in the Mornings, after prayers are ended, every day of the week, except Fridaies, the Sabbath day, and their Feaſtival daies, and their Eves.

4. And becauſe that all the Rites, Precepts, [Page] and Cuſtomes of the Jewes, and their Authoritie, are all grounded upon This Book of the Talmud, I ſhall here give the Reader a ſhort Account of the Originall, Order, and Continuation of it.

5. In the firſt Chapter then of this Book is declared, how that the Written Law, which they call [...], Tora Shebichthab, Lex quae in Scripto, was given by Moſes: and the Expoſition of this Written Law, and Other of their Ordinances, they have received from the Mouth of their Rabbines. Now no Part of this Later was to be put into Writing, ſo long as the Temple ſtood: and it was therefore called [...], Torah Schebeal peh, Lex quae per os, The Law delivered by word of Mouth, becauſe it was Traditional, and delivered over from one to another, by word of Mouth only.

6. But afterwards about one Hundred and Twentie Years after our Saviour Chriſt, when the Temple was now deſtroyed, there was a certain Rabbine, named Rabbi Juda, who, for his ſanctitie, and [Page] Holineſſe of Life, was honoured by the Jewes with the Title of [...], Rabbenu haccadoſch, Magiſter noster ſanctus, Our Holy Maſter, who was very intimate with, and greatly reſpected by Antoninus Pius the Emperour, and was alſo a very Richman. This Rabbi Jehuda, perceiving, that ſince the Tranſmigration, and Diſperſion of the Jewes, the Traditionall Law began by degrees to be loſt, and to be in danger of being quite forgotten; he makes a Collection, in Writing, of all the Decrees, Opinions, and Traditions of all the Rabbines, that had ever been, down to his own time; and this Collection, being made in as good a Method, and as ſhort as he could, he called [...] Miſhnah, that is to ſay, Lex ſecundaria, or a Repeating of the Law: and he divided it into Six Tracts, or Parts. The firſt of which treated of Seeds, and of Tillage: The ſecond, of the Feaſtivall daies: The third, of Marriages, and things appertaining to Women: The Fourth, of Dammages, and Suites of Law, and all Civil Matters: [Page] Ths Fift, of Sacrifices: The Sixt, of Cleanneſſe, and Uncleanneſſe. And becauſe this Collection of his was ſo very brief, and therefore the harder to be underſtood, in ſo much that it gave occaſion of many Diſputes, and Controverſies, which were raiſed upon It; therefore about ſome Three Hundred and Fifty Years after Him, there were two other Rabbines, dwelling in Babylon, the one of them named Ravenà, the other Ravaſcè, which collected together all the Expoſitions, Diſputes, and Additions, that had been made upon the Miſchnah, down to their own time; adding beſides many Reports, Sentences, and ſayings of their own, which they found to make any thing to the buſineſſe in hand, and thus making, as it were, the Miſchnah to be the Text, and all the reſt to ſerve as a Comment, or Expoſition upon It, they made all up into a Book, which they called [...], Talmud Baveli, the Talmud of Babylon, or the [...] Gomarah, which they divided into Sixtie Sections, called [...], [Page] Maſſactoth; but following the Order, and Method of the fore-mentioned Firſt Six Tracts. And although that one Rabbi Jochanan had, not many Yeares before, made the like Collection, at Jeruſalem, which Book is therefore in like manner called [...], Talmud Jeruſalmi, the Jeruſalem Talmud; Yet by reaſon of its being too Compendious, and alſo becauſe of the Roughneſſe, and Uneavenneſſe of the Style, That of Babylon hath onely obtained, and is now in uſe; as being both the Larger, and the eaſier to be underſtood. Upon this Later there is a Comment made, by one Rabbi Solomon Jarchi, called alſo [...], Raſchi, by way of Abbreviation: and there are alſo extant upon it the Diſputations of a certain Academie of Rabbines, which they call [...], Toſſaphoth: and many are the Extracts that have been made out of this Book; eſpecially Three of the aforeſaid Six Tracts; thoſe other Three, concerning Seeds, Sacrifices, and of Cleanneſſes, being at this day not to be found any where.

[Page] 7. This Talmud, we have here deſcribed, was afterwards prohibited to the Jewes, by ſome certain Popes; and then again the uſe of it was permitted them, by ſome others: but now it at length continues utterly prohibited; and, in Italy eſpecially, it is not read, nor ſo much as any where to be found.

CHAP. III.
Of the Manner how their Rabbines are created; and of their Authority; and Power of Excommunication.

THe Rabbines uſe not to make any means, for the Procurement of the Title of Doctor; yea they rather account it an Argument of Pride, and a ſhameful thing, to endeavour any ſuch thing; and therefore neither do they put themſelves upon the Examination of any. But, when any one is known to be of ſufficient [Page] knowledge, and an Apt Perſon for the Dignity of a Rabbine, that is to ſay, ſuch a one as is ſufficiently well skilled in the Traditional Law, or that which was delivered by Word of Mouth, how little knowledge ſoever he hath of the other Humane Sciences; he is by a Common Conſent of all, in the Eaſtern parts, accounted a Rabbine, and called by the name of [...], Cacham, that is to ſay, a Wiſeman. But in Germany, and Italy, they are to be honored by the Ancienteſt Rabbines, (and that either in Writing, or by calling them ſo,) with the Title either of [...], Caber di Rab, that is to ſay, a Master's Fellow; which is a kind of a Middle Title of Dignity, and is uſually given to Young Men, or to ſuch perſons as are not thoroughly verſed in the Law; or eſe of [...], Morenu, or [...], Rab, that is to ſay, Maſter, or Doctor; and ſo are they from thenceforth called.

2. Theſe men, that is to ſay, the Cacham, Rab, or Morenu, decide all Controverſies concerning the Things that are either [Page] Lawful, or Prohibited, and all other Differences; they execute the Office of Publick Notaries, and give Sentence alſo in Civil Controverſies; they Marry, and give Bills of Divorce; they Preach alſo, if they can; and are the Chief men in the Academies before mentioned; they have the uppermoſt Seats in their Synagogues, and in all Aſſemblies; and they puniſh thoſe, that are Diſobedient, with Excommunication: and there is generally great Reſpect ſhewed unto them in all things.

3. When they Excommunicate any one, they Curſe him, and declare him Openly to be Excommunicate; and in this caſe it is not lawful for any other Jew, either to ſpeak to him, or come within Four Yards of him: neither may He come within the Synagogue, or School; but he is to ſit upon the Ground with his ſhoes off, as if he mourned for ſome of his dead Kindred; and this muſt he do, till ſuch time as he ſhall have been abſolved by the Rabbine, or Rabbines, and ſhall have received [Page] their Benediction.

4. And if it be the Solemn, and Grand Excommunication, then do the People all repair to the School, and lighting Black Torches, and ſounding Hornes, they Curſe Him that ſhall do, or that hath done ſuch, or ſuch a thing. And all the Children and the People anſwer, and ſay, Amen.

CHAP. IV.
Of their Oathes, and Vowes.

THey are utterly forbidden to ſwear in Vain; or, ſo much as to name, without ſpecial occaſion, any one of the Many ſeveral Names of God: according to that Commandment in the Decalogue, Exod. Cap. 20. ver. 8. and Deuteron. cap. 5. ver. 11. How much more unlawful then is it, to ſwear Falſly by it, and to defraud any thereby: as it is written Levit. 19. ver. 12. Non perjurabis[Page]in nomine meo, &c. Thou ſhalt not ſwear by my Name falſly; neither ſhalt thou profane the name of thy God.

2. Neither are Vowes very Commendable, in their Eſteem; yet when they are made, they ought to be kept. Nevertheleſſe the Husband may diſpence with, or break any Vow of Abſtinence, that his Wife ſhall have made, and that without her Conſent too; provided he do it within the ſpace of 24. houres, after he heard of it. And the Father may in like Manner break, or diſpence with a Vow made by his Daughter that is a Virgin: according to that of Num. 30. where theſe things are ſpoken of at large.

3. They have a Tradition alſo, that, if a Man, or a Woman, make a Vow, or take any Oath whatſoever; if it be not to the Prejudice of of any Third Perſon, that it ſhould be broken; and if it may, upon any tolerable pretence, or reaſon, be wiſht unmade again; in this Caſe any one of the Principal Rabbines, or any other Three men, though they have not any Title of [Page] Dignity, may abſolve, and diſcharge them from it. So that, He that would be abſolved from any Vow, by him made, goeth either to a Rabbine, or to any Three other Men; and they, hearing his reaſons why he repents himſelf of having made ſuch, or ſuch a Vow, if the thing ſeem but Reaſonable, they ſay unto him thrice, Be thou abſolved from this Vow, &c. and ſo he is diſcharged.

CHAP. V.
Of their dealing in Worldly Affaires, and of their Uſury.

THey are commanded, both by the Law of Moſes, as alſo by that of the Rabbines, or the Traditionall Law, to carry themſelves moſt Uprightly in their Dealings, and to defraud, or cozen no man, neither Jew, nor other: obſerving alwaies, and with all ſorts of men, thoſe Juſt Waies of Dealing, which are [Page] commanded them in many places of the Scripture; and particularly in Levit. cap. 19. ver. 11, 13, 15, & 33. to the end of the Chapter.

2. And thoſe men, that have given out, of Them, ſome in Speeches, and others in Writing, that they ſwear every day, (and account it a godly work,) to endeavour to defraud, and cheat the Chriſtians, is a moſt Groſſe Untruth, and ſcattered abroad by theſe men, onely to render them more Odious among the Nations, then they are. Whereas, in truth, many of the Rabbines have commanded them the clean contrary, in their Writings: out of which, Rabbi Bechai hath made a full Collection of the paſſages, that concern this particular, in his Book Intituled, Cad hachemah, under the Letter, Ghimel Ghezelah: where he ſaith, that it is a far greater ſin, to defraud one that is not a Jew, then to defraud a Jew; in reſpect of the ſcandal, which by this means is given; beſides the wickedneſſe [Page] of the Act it ſelf: and this they call [...], Chillul haſchem, To profane the Name (of God.) which is one of the Greateſt ſins that can be. So that if there chance to be found any among them, who is a Fraudulent, Cheating perſon; it muſt be imputed to the Diſhoneſtie, and Baſeneſſe of that Particular mans Diſpoſition; and not, that he is any way prompted thereto, by any Encouragements, either found in the Law, or any way given him by the Rabbines.

3. True it is, that by reaſon of the Diſtreſſe, into which their ſo Long Captivitie hath brought them, and their not being ſuffered to enjoy any Lands, or Poſſeſſions at all, or to exerciſe many other kinds of Merchandiſings, and waies of Traffick, that are of Reputation, and Profit; they are at length become much abaſed in Spirit, and have degenerated from the Ancient Iſraelitiſh Uprightneſſe, and Sinceritie.

4. In like manner as, for the ſame reaſon, they have made it Lawfull to take [Page] Uſe-money: notwithſtanding that which is ſaid, Deuter. 23. ver. 19, & 20. Extraneo foenerabis, & fratri tuo non foenerabis, &c. Thou ſhalt not lend upon Uſury to thy Brother, &c. Unto a Stranger thou mayſt lend upon Uſury, &c. Where, by the word Stranger, it is clear, that no other could be meant, but onely thoſe Seven Nations, of the Hittites, Amorites, Jebuſites, &c. from whom God commanded them to take even their Lives alſo. But for as much as, Now, they have no other way of Livelihood left them, but onely this of Uſury; they allege it to be Lawful for Them to do this, as well as for the reſt of their Brethren by Nature.

5. And Theſe Seven Nations are onely meant, in all thoſe places, where ever the Rabbines permit any Uſurie, or any Extortion to be uſed; ſeeing that the ſame is ſo often permitted unto them in the Holy Scripture, and, without all doubt, none of thoſe Nations, among whom they are at this Preſent diſperſed, and ſuffered to inhabite; and do likewiſe receive [Page] all Courteous Uſage, from the Princes of the ſeveral Nations; eſpecially among the Chriſtians: ſeeing that, This would be a Crime, not onely againſt the Written Law, but againſt that of Nature alſo.

CHAP. VI.
Of their Contracts, Evidences, Witneſſes, Judges, and Judgments.

EVery Contract, or Agreement, is concluded by each of the Parties touching the skirt of a Garment, or other Cloath of Witneſs: and this is done, as it were, in form of an Oath, and is called, [...], Kinian Sudar, Poſſeſſio per Sudarium, (ſive Pannum:) a Bargain by a Cloath, or Handkercheif.

2. The Writings drawn by a Publick Notary, are of no Authoritie at all among Them, unleſſe they are ſubſcribed by One [Page]Witneſſe: and any writings whatſoever, either of Bargaines, Wills, Marriage, Divorce, and whatever other Buſineſſe Imaginable, if they be ſigned by Two Witneſſes, they are of Force and Validitie.

3. If any man would have his Writings to be of Force, for ever after, and in all places whatſoever; he then adds, a Confirmation to them, by adding Three Others, to the Former; and Theſe are called Judges of that Caſe.

4. When any Witneſſes are, in any buſineſs, to be examined, their examinations muſt be taken, in the preſence of the perſon Accuſed, or of the Adverſe partie.

5. When any Differences, or Controverſies of what nature ſo ever, do ariſe, the principal Rabbines are the Judges of them, in moſt parts of the World: or elſe, they refer the Buſineſs to Arbitration, putting it into the hands of Two or Three of their Friends, that are Indifferently ingaged to both parties.

6. Their manner of Giving Judgments is agreeable to the Rules ſet down [Page] by the Rabbines at large, in many of their Books: and particularly in a Book called by them, [...], Choſen hammiſchpat, Pectorale Judicij, The Breaſt-plate of Judgment: and in many of their Reſolutions of Caſes Propoſed, which they call, [...], Scheeloth, Teſchivoth; Queſtions and Anſwers: which are taken, for the moſt part, out of Exod. cap. 21. Haec ſunt Judicia, &c. Now theſe are the Judgments, which thou ſhalt ſet before them: and the following, cap. 22. & 23. and Deuter. cap. 22. 23. 24. 25. and laſtly, according as the Judge, in Reaſon, ſhall think meet, who is to have regard both to the Perſon, the Caſe in Controverſie, and the Circumſtance of Time.

7. In Criminall matters they, in all places, ſubmit themſelves wholy to the Puniſhment of the Prince, under whoſe ſubjection they live. Onely in Caſe of offending againſt any Rites of their own Law, they are liable to Excommunication by their Rabbines, as hath been formerly ſaid, chap 3.

CHAP. VII.
Of Meats that are Forbidden them; and how they eat their Fleſh.

[Page]

THey may not eat of any Beaſt, that is not Cloven-hoofed, and which cheweth not the Cud; as Oxen, and Sheep do: but not either Conies, Hares, or Hogs. Neither may they eat any Fiſh, that hath not Skales, and Fins: nor, that is covered with a ſhell: Nor any Birds of prey, nor any creeping thing: as is ſpecified at large, Levitic. cap. 11.

2. And for this reaſon, they eat not any thing that is dreſſed by any other, then of their Own Nation: nor uſe any of their Veſſels, or Kitchen Implements: leaſt haply they might have been formerly uſed, in the Cooking of ſome or other of the Meats Forbidden them: as [Page] hath been formerly touched, Part. i. Cap. 3. Neither do they uſe any other bodies Knife.

3. They eat not the Fat, either of an Oxe, Lamb, or Goat: according to the Command given Them, Levit. cap. 3. ver. 17. Nec ſanguinem, nec adipem omninò comedetis, &c. It ſhall be a perpetuall Statute for your Generations, throughout your dwellings, that ye eat neither Fat, nor Blood. Neither do they eat of the Sinew of the thigh: obſerving that which is written, Geneſ. 32. ver. 32. Quamobrem non comedunt nervum filii Iſrael, &c. Therefore the Children of Iſrael eat not of the Sinew which ſhrank, which is upon the Hollow of the Thigh unto this day, &c. and therefore of what Beaſt ſoever they eat, they are very carefull to take away all the Fat, and the aforeſaid Sinew. And hence it is, that in many places of Italy, and eſpecially in Germany, they eat not at all of the Hinder Quarters of the aforenamed Beaſts: becauſe there is, in theſe parts of the Beaſt, both very much Fat, and alſo the Forbidden Sinew; [Page] and it asketh ſo much care to cleanſe the parts of theſe, that there are few that are able to do it, or dare undertake it.

4. They may not eat the Blood of any Beaſt of the Earth: as it is written, Levit. cap. 17. Repleatur omnis anima ex vobis, non comedet ſanguinem, &c. and in many other places: neither yet will they eat an Egge, leaſt happily there ſhould be ſome ſtring, or ſmall thread of Blood within eat. And perhaps it was for this reaſon, that they were forbidden to eat any Beaſt of the Earth, or any Bird of the Ayr, except they firſt cut the Throat of it, that ſo the Blood might go out.

5. This Act of Cutting the Throat, or Sticking of any Beaſt, muſt be performed by the hands of one that is very well verſed in it, and skilled in all the Neceſſarie Circumſtances that belong hereto: for example, he muſt ſlit the Gullet, with a ſharp Knife, that hath no Notches, or Cracks in the Edge of it, thruſting it nimbly in, as far as needs, that ſo the Blood may iſſue out in a free Uninterrupted [Page] ſtream: which Blood is poured upon ſome dry part of the Ground, or into Aſhes; and afterwards covered with the ſaid Aſhes, or part of the Earth: as it is commanded, Levit. cap. 17. ver. 13. Fundat ſanguinem ejus, & operiat illum torr'd▪ He ſhall pour out the Blood thereof, and cover it with duſt.

6. They may not cut off a Joynt of any Living Beaſt, and eat it, either Boyled, or Raw.

7. They may not kill, in the ſame day, a Cow, and her Calf; nor an Ewe, & her Lamb; nor a Shee-goat, and her Kid; nor the Sire of any Beaſt, with the Young, if they know it: as it is commanded, Levit. cap. 22. ver. 28. Sive illa bos, ſive ovis, non immolabuntur una die cum foetibus ſuis: And whether it be Cow, or Ewe, ye ſhall not kill it, and her young, both in one day.

8. If any Beaſt, or Bird, of the number of thoſe which it is lawful to eat, die of it ſelf, or were killed in any other manner, then hath been ſaid, they may by no means eat of it.

[Page] 9. And if by chance it ſhould have had any Bone broken in its Life-time, in certain parts of the Bodie, which are ſpecified by the Rabbines; or if it were any way hurt, ſo that it might have died of That hurt, they muſt not eat of it.

10. So likewiſe, if in the Bowels of any Bird, there ſhould chance to be found any Thorn, or ſharp Prick, that had got into the Bodie of it; or, in the Bodie of any Four-footed Beaſt, any Impoſtumation, or Swelling, or that the Lungs grew to the ſides, (all which Particulars they very diligently ſearch into, after they have killed it:) they muſt not eat of it: Obſerving all theſe Circumſtances, from that which is written, Exod. cap. 23. toward the End of the Chapter; and likewiſe in other places.

11. From this Prohibition of Eating of Blood it is, that they put all their Fleſh into Salt, letting it lie in it for the ſpace of an Hour, before they put it into the Pot, or Pipkin, to be boiled; that ſo it may be the more throughly cleanſed from the [Page] Blood: for, otherwiſe they may not eat of it, unleſſe it be roſted. And for this reaſon alſo they never boil the Liver, becauſe it is wholly made of Blood: but they either broil it upon a Gridiron, or upon the Coles; or elſe they roſt it throughly.

12. But in the ſeveral Kinds of Fiſhes which it is Lawfull for them to eat, they obſerve none of all theſe things aforeſaid: becauſe they are not forbidden to eat theſe in their Blood; or to eat them, though they die of themſelves, or otherwiſe.

13. They may not eat Fleſh, and Cheeſe, or Milk-meats, together: obſerving this, from what is delivered Exod. 23. ver. 19. Non coques haedum in Lacte Matris ſuae, &c. Thou ſhalt not ſeeth a Kid in his Mothers Milk: that is to ſay, Thou ſhalt not ſeeth Any Beaſt, in Any Milk. Whence it is, that they not onely obſerve, not to eat them together, either boyled, or otherwiſe; but they alſo forbear to eat them, at the ſame Meal; nor [Page] yet will they eat Cheefe within an hour, after they have eaten Fleſh: becauſe they conceive, that haply ſome of the Fleſh may ſtick betwixt their Teeth, and ſo may chance to mixe together with the Cheeſe: But if they eat Cheeſe firſt, by it ſelf, they may afterwards eat Fleſh, if they pleaſe.

14. And for this reaſon every one hath ſeveral Veſſels, for the dreſſing, and ſerving in of their Meat; and likewiſe ſeveral Knives; one for Cheeſe, and another for Fleſh; which have their different Marks too, that they may be known by: as hath been formerly ſaid, Par. 1. cap. 3. And if by Miſtake any one chance to dreſſe either of Theſe in the Veſſels appointed for the other; or in caſe it ſhould be put into it while it is Hot, they may not eat thereof; and the Veſſel, or Diſh, if it be of Earth, muſt not be uſed any more.

15. They eat not any Cheeſe, which is not of their own Making, or which they have not ſeen made, and with their [Page] Own Rennet too: leſt by chance there ſhould be mingled together in it, the Milk of ſome Forbidden Beaſt, or that ſome of the Skin had been mixed together with the Rennet; and ſo there would be both Fleſh, and Cheeſe, in one: or elſe leſt it might have been boiled in a Kettle wherein ſome Forbidden thing had formerly been dreſſed. And That Cheeſe, which they have ſeen the Making of, they ſet a Mark upon; that ſo they may know it again.

16. The Rabbines have delivered alſo in their Traditions, that it is not Lawfull to eat Fiſh, and Fleſh, together; becauſe it is not unwholeſome ſo to do: but, now, there are very few that obſerve this.

CHAP. VIII.
Of their Drink.

[Page]

THere are ſome, who obſerving an Ancient Tradition of the Rabbines, hold it unlawful for a Jew, to Drink any Wine that is made, or ordered by any, but a Jew: and this is ſtill obſerved, amongſt the Dutch, and Eaſtern Jews. But in Italy, they obſerve no ſuch thing; alleging for themſelves, that haply This might have been an Ordinance made by ſome of thoſe Rabbines, who lived among Idolatrous Nations; that by this means they might avoid all Commerce with Them: but it cannot have reſpect unto the People, amongſt whom They live; whom Themſelves confeſſe, to be no ſuch Men.

2. There are Many Ceremonies uſed, in their Drinking; as namely, at the Beginning, and End of their Feaſts, at their [Page] Marriages, Circumciſions, and at other times: at which times they uſe a Certain Thankſgiving, over a Veſſel of Wine, and ſo Drink of it: and every time that they Drink, both before, and after they have drunk, they ſay a Benediction: as having this Liquor in grert Veneration, of which it is ſaid, Pſal. 104. ver. 15. Et Vinum quod laetificat cor hominis, &c. And Wine that maketh glad the heart of Man, &c. and in the book of Judges, cap. 9. ver. 13. Vinum meum, quod laetificat Deum, & homines. And the Vine ſaid unto them; Should I leave my Wine, which cheareth God and Man? &c.

CHAP. IX.
Of their Making their Bread.

[Page]

WHen they have made any Bread, that is to ſay, any Lump of Dough, of the Bigneſſe of Fourtie Egs; they firſt take a Cake out of it; as it is commanded, Num. cap. 15. ver. 20, &. 21. De primitiis paſtarum veſtrarum dabitis Domino, &c. Ye ſhall offer up a Cake of the Firſt of your Dough, for an Heave-Offering, &c.

2. This Cake was Anciently given to the Prieſt: but Now, they take and caſt it into the Fire, and burn it.

3. And This is one of the Three Precepts, which the Women are enjoyned to obſerve; becauſe They commonly make the Bread,

CHAP. X.
Of their Manner of ſitting at Meat.

[Page]

BEfore they ſit-down to Meat▪ they are bound to Waſh their Hands very carefully; wherein the Rabbines have delivered very many Subtilties, and nice Circumſtances to be obſerved: as they have likewiſe done, about the Waſhing of Hands every Morning; as hath been before touched, Part. 1. cap. 7.

2. After they are ſate down, they uſe to ſay, for the moſt part, the 23. Pſalm, Dominus regit me, &c. The Lord is my Shepherd, therefore can I lack nothing, &c. and afterwards the Maſter of the Houſe takes a Loaf of Bread▪ and faies a Benediction over it; which having done, he breaks it, and gives to each perſon at the Table, a piece of it, about the bigneſſe of a great Olive: and afterwards, every one [Page] eats, as much as he pleaſeth. And ſo, the firſt time that any one drinketh, he ſayeth the Benediction before ſet down, Part. 1. cap. 9.

3. The Rabbines have delivered many particular Circumſtances, relating to Civilitie, and Modeſtie, which are to be obſerved, during the time of ſitting at Meat: and in particular, that they muſt not caſt upon the ground, nor trample under feet, any Bread, or other Meat, that they ſeem not to deſpiſe Gods gifts.

4. When they have done Eating, they Waſh their Hands, and take up their Knives from off the Table: becauſe, ſay They, the Table repreſents the Altar, upon which no Iron Tool was to come: and many uſe to ſay the Pſalm, that was uſed to be ſaid by the Devites in the Temple, on that day of the Week: and likewiſe the 67. Pſalm, Deus miſereatur noſtri, &c. God be mercifull unto us, and bleſſe us, and cauſe his face to ſhine upon us, &c. And if they be Three, or More, that eat together; then doth one of them command a [Page] Glaſſe to be Waſhed, and filling it with Wine, he taketh it up from off the Table, ſaying with a Loud voice; Sirs, let us Bleſſe his Name, of whoſe good things we have been filled: and they anſwer him, and ſay, Bleſſed be his Name; who hath filled us with his good things, and by whoſe goodneſſe we live. And thus they proceed, in giving Thanks to God, who giveth Food to everything: who gave the Land of Promiſe to the Ancient Fathers: beſeeching him, that He would again build up Jeruſalem. After this, the Maſter of the Houſe bleſſeth them, and prayeth for Peace: and having ſo done, he giveth to each of them a little of that wine, which he hath in his Glaſs; and he himſelf alſo drinks of it: and ſo they riſe from Table.

PART III.

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CHAP. I.
Of the Feaſt of the Sabbath.

THe Jewes have the Sabbath in very great. Veneration, and far above all the Other Feaſtivals; as being in ſo many ſeveral places of the Scripture made mention of, and commanded to be kept, even from the very Creation of the World: as namely in Gen. cap. 2. and Twice, in the Decalogue; beſides very [Page] many other places; where the doing of any manner of Work is forbidden, and a Reſt upon that day enjoyned to All.

2. The ſeveral Works, forbidden upon that day, are reduced by the Rabbines to Thirtie Nine Heads; under which are comprehended all kinds of Work whatſoever. And the Heads are theſe; to Plough, to Sow, to Mow, to bind up in Sheaves, to Threſh the Corn, to Winnow it, to Try it, to Grind it, to ſift the Meal, to Knead dough, to Boile, to Lop or Shread, to Whiten any thing, to Card, to Spain, to Wind in Scaines, to Warp, to Weave, to Die, to Tie, to Untie, to Sewe, to Tear aſunder, to Build, to Break down, to Uſe a Hammer, to Chaſe any Beaſt, to Kill it, to Flea it, to Dreſſe it, to Fetch off the Hair of the Skin of it, to Cut it out into Joynts, to Write, to Cancel, to Rule Paper, or the like, to Kindle a Fire, to Quench it, and to Carry any thing from a Private place to a Publick. Theſe are the General Heads, under which are compriſed all the particular [Page] Kinds, that are Reducible to theſe Generals: as for Example; To Uſe a File upon any thing, is comprehended under the Title of Grinding of Corn: becauſe that, in Both theſe, One Body is reduced into Many. So likewiſe to make any thing to Coagulate, or to gather into a Curd, is compriſed under the. Title of Building: becauſe that in both theſe, One Body is made up of Many: and ſo in all the reſt. And all theſe things, that are herein to be obſerved, are with very great Subtiltie, and Punctualitie delivered by the Rabbines; who have declared at large, how, and in what manner theſe Particulars are to be obſerved.

3. They may not either Kindle, or Put out a Fire: according to that which is commanded, Exod. cap. 35. ver. 3. Non ſuccendetis ignem in omnibus habitaculis veſtris, die Sabbati: Ye ſhall kindle no Fire throughout your habitations, upon the Sabbath day: and therefore neither do they meddle with any Fire, nor touch any Wood that is on fire, nor Kindle any, nor [Page] put it out; nor do they ſo much as Light a Candle upon the Sabbath day. And if the place be Cold, where they dwell, except they have any Stowes, or Hot-houſes; or elſe, have ſome one that is no Jew, to kindle a Fire for them; or, had ſo ordered the matter aforehand, that the Fire ſhould kindle of it ſelf at ſuch a time; they muſt even be content to ſit in the cold all that day.

4. And therefore they Dreſſe not any Meat upon the Sabbath day themſelves, neither do they cauſe any others to do it for them: neither may they eat any thing that is either Dreſſed, brought forth into the World, or any Fruit gathered in, upon that day.

5. They may not carry any Burthen upon that day; and therefore no man is to have upon his back anything, that is not of his Neceſſarie Apparel, and tied on: for otherwiſe, they ſay, it is to be accounted as a Burthen, or Load. And the ſame is obſerved by the Women, in their Dreſſings, and in that of their Children, [Page] and Servants; and even of their Beaſts alſo: ſeeing it is ſo commanded, Exod. cap. 20. and likewiſe Deuter. cap. 5. ver. 14. Non facies in eiquicquam operis, &c. In it thou ſhalt not do any work, Thou, nor thy Son, nor thy Daughter, nor thy Man-ſervant, nor nor thy Maid ſervant, thine Oxe, nor thine Aſſe, nor any of thy Cattel, &c.

6. It is not lawfull to treat upon any Publick Affairs, or to make any Bargain, or to make any Order, touching Buying, Selling, Giving, or Taking into Poſſeſſion: as it is written, Iſaiah, cap. 58. ver. 13. Si averteris a Sabbato, &c. If thou turn away thy foot from the Sabbath, from doing thy pleaſure on my Holy day, and call the Sabbath a delight, the Holy of the Lord, Honourable; and ſhall honour Him, not doing Thine Own ways, nor finding thine Own pleaſure, nor ſpeaking thine Own words, &c.

7. They may not touch, or handle, any thing of Weight, or burthen, nor any Tool, or Inſtrument, of any Act, or Work, that may not be done upon the Sabbath.

[Page] 8. They may not walk above a mile from the Citie, or place where they dwel, that is to ſay, Two Thouſand Yards.

9. There are beſides theſe things, many other Particulars, Forbidden by the Rabbines, for the more certain avoiding of all manner of Buſineſſe, or Work of Handicrafts to be done that day: as for example, The handling of any Money, which is the Cauſe, and Occaſion of all manner of Trading: as likewiſe Riding on Horſeback, Going by Water, Playing upon any Muſical Inſtrument, or Bathing.

10. In caſe of any Perſons being Ill or Diſeaſed; if the Grief require onely the Chirurgeons hand, there are many, and ſevere Reſtraints laid upon them by the Rabbines. But if the Phyſicians help be neceſſarie, if he eſteem it a ſickneſſe of any danger, although it be not great, and ſo likewiſe in Caſe of any Woman being newly brought to bed, the Phyſician hath Libertie to do any thing.

11. On Friday then, every one provides himſelf of whatſoever he ſhall need the [Page] day following: as the Children of Iſrael did of old, in gathering their Manna: as it is written, Exod. cap. 16. ver. 5. Die autem ſexto, parent, quod inferant, &c. And it ſhall come to paſſe, that on the ſixt day they ſhall prepare that which they bring in; and it ſhall be twice as much as they gather daily. And they account it a Good Work, to ſpend Liberallie that day, in honour of the Feaſt: as it is written in Iſaiah, cap. 58. ver. 13. Et glorificaveris eum &c. and ſhalt honour Him, &c. and they willinglie employ themſelves, even in the Meaneſt Offices, that are any whit tending to the Honour of the Sabbath.

12. They do not begin any kind of buſineſſe, or work, upon the Friday, unleſſe they are very well able to finiſh it fully, ſome while before the Evening comes on: and when it is now within an hour of Sun-ſet, they ſet their Meat on the Fire in the beſt manner they can, that ſo it may be readie to eat, againſt the next day: and having done this, they make an end of working any more, till the Sabbath [Page] be over. In many Cities there is one that is appointed to go about, and proclaim the Approaching of the Sabbath, about ſome half an hour before the time that it is to begin: that ſo they may diſpatch, and quit their hands of all manner of buſineſſe whatſoever, before the beginning of the Feaſt.

13. When the 23. hour then of Friday is now come, about half an hour before Sun-ſet, the Feaſt is underſtood to be begun; and then alſo the Forbearing from all Works that are Forbidden, begins to take place. And now the Women are bound to ſet up a Lamp in the houſe lighted, which uſed to carry Four, or Six Lights at leaſt: and this Lamp burneth the greateſt part of the Night. They alſo ſpread the Table with a Clean Tablecloath, and ſet bread upon it; and over the Bread, they ſpread a long narrow Towel, which covers it all over: and this is done, ſay They, in Memorie of the Manna in the Wilderneſſe, which in like manner deſcended upon the Earth, being covered [Page] beneath, and having a Dew on the top of it; and on the Sabbath, it fell not at all.

14. There are many that ſhift themſelves at that time, putting on clean ſhirts, and waſhing their Hands and Face; and ſo go to the School, where they ſay the 92. Pſalm: Bonum eſt confiteri Domino, &c. It is a good thing to give thanks unto the Lord, and to ſing praiſes unto thy name, O Thou moſt High, &c. together with the accuſtomed Prayers; withall, naming the Sabbath in their Prayers: and rehearſing thoſe Verſes of Geneſis, cap. 2. Igitur perfecti ſunt Coeli, & Terra, &c. Thus the Heavens, and the Earth were finiſhed, and all the Hoſt of them. And on the ſeventh day God ended his Work, which he had made, &c. And God bleſſed the ſeventh day, and ſanctified it, &c.

15. Then do they return, each man to his home; and if they ſalute any one that night, they do dot ſay unto him, Good Even; Nor the next day, Good Morrow; but alwaies their ſalutation is, A good Sabbath to you: and ſo the Fathers bleſſe their [Page] Children, and the Maſters their Scholars; and ſome uſe to ſay certain Verſes, in Praiſe of the Sabbath, either before, or after Meat, according as the Cuſtome of the place is.

16. When they are ſet down to Meat, the Maſter of the Familie takes a Bowl of wine in his hand, and ſaying the afore-cited Verſes of Gen. cap. 2. Igitur perfecti ſunt Coeli, & terra, &c. he giveth thanks to God, who hath given them the Commandment of keeping the Sabbath: and ſo he bleſſeth the Wine, and drinketh of it; and afterwards gives a little of it to each perſon at the Table with him. Then doth he rehearſe the 23. Pſalm: Dominus regit me, &c. The Lord is my Shepherd, therefore can I lack nothing, &c. and ſo bleſſeth the Bread, and giveth of it to all: and after this they eat, every one as much as ſufficeth him: as they likewiſe do, each Meal the day following. When they have done, then do they waſh their hands; and ſo perform all thoſe other ceremonies, that we have before ſet down, [Page] Par. 2. cap. 9. ſpeaking of their Manner of ſitting at Meat. Some uſe to ſay, after Meat, the 104. Pſal. Benedic anima mea domino, &c. Bleſſe the Lord, O my Soul, &c.

17. The next Morning they riſe later, then they uſuallie do on the Week daies, and go to the School; where, after the ſinging of many Pſalms, and the Accuſtomed Prayers, together with certain Laudatory Prayers, in honour of the Sabbath, they take out the Book of the Law, before ſpoken of, and read the Leſſons, or Portion of it, appointed for that day; and this is done by ſeven perſons: after this, they read ſome place or other, out of the Prophets, which they find to be moſt ſuitable to the Ordinarie Leſſon for the day: and this is called [...], Haphtarah, Lectio Dimiſſoria, a Dimiſſory Leſſon: and this is read by ſome Child, for the moſt part, to exerciſe him in Reading the Scripture.

18. After this, they take the ſaid Book, and holding it up on high, that it may be [Page] ſeen by all, they bleſſe all the Aſſiſtants.

19. Then is there a ſolemn Benediction ſaid, for the Prince of that State, under which they live; wherein they pray to God, that he would preſerve Him in Peace, and Quietneſſe, and that he would proſper Him, and make Him Great, and Powerful, and that he would alſo make Him Favourable and Kind to their Nation: obſerving to do thus, from that Paſſage in Jerem. cap. 29. ver. 7. Et quaerite pacem Civitatis, &c. And ſeek the peace of the City, whither I have cauſed you to be carryed away Captives; and pray unto the Lord for it: for, in the peace thereof, ſhall ye have peace. After this, they ſay another Prayer, called [...], Muſaph, Additamentum, an Additional Prayer; wherein is read the ſacrifice that was wont to be offered in the Temple: and thus is their Morning Prayer ended.

20. They have their Sermons alſo, or Preaching; which is performed, either in the the Morning, or in the Afternoon, in [Page] the School, or ſome other place deſigned for that purpoſe: wherein they treat of Good Manners, and reprove Vices, fitting their Diſcourſe to the Ordinarie Leſſon for the day, that was taken out of the Pentateuch, and citing many Sentences out of the Rabbines: as hath been formerly declared, Par. 2. cap. 1.

21. In the Evening they repair to the School again; where, after the Ordinarie Prayers are ſaid, there is added a Commemoration of the Sabbath; and the Beginning of the Leſſon for the Week following is read, out of the Pentateuch, by three perſons.

22. They uſe to make three Meals, that is to ſay, they ſit down to meat three times, during the time that the Sabbath laſteth: namely once, on Friday night, and twice the day following: doing this, in Honour of the Feaſt. And the Tablecloth continues laid all the day long.

23. In the Evening, when the time is come that they can now ſee three ſtars of the middle Magnitude, they account the [Page] Sabbath to be at an end; and it is now lawfull to do any manner of work, ſo ſoon as ever the Evening Prayer is begun; to which they make the leſſe haſte, that they may not ſeem to Anticipate, or end the Sabbath before the due time.

24. They adde, to the Ordinarie Evening Prayers, a certain Commemoration, or Acknowledgment of the Sabbaths, being a day diſtinguiſhed, and ſet apart, from the Week-daies: ſaying alſo the 91. Pſalm. Qui habitat in Adjutorio Altiſſimi, &c. He that dwelleth in the ſecret place of the most High, ſhall abide under the ſhadow of the Almighty, &c. and many other Verſes out of the Scripture, treating of Bleſſings, and Proſperitie, and the like.

25. Then returning, each man to his own home, they light a Torch, or Lamp, with two wicks in it at leaſt; and taking a Bowl of Wine in one hand, and ſweet ſpices in the other, they ſay certain verſes out of the Prophets, touching Proſperitie and Bleſſings; and alſo out of the 116. Pſalm. Calicem ſalutis accipiam, &c. I will [Page]take the Cup of Salvation, and call upon the name of the Lord: and likewiſe out of Eſther, cap. 8. ver, 16. Judaeis autem nova lux, &c. The Jewes had Light, and gladneſs, and joy and honour: and the like; praying withall, that the week following may be proſperous unto them. After this they bleſſe the wine, and the ſweet ſpices, withall ſmelling to them, that ſo they may ſeem to begin the week with delight, and pleaſure: then do they alſo bleſſe the Light of the Fire, which as yet hath not been made any uſe of; withall looking upon their own heads, becauſe now they may fall to their work again. And all theſe things are, with them, of very myſterious ſignification. Now the meaning of all this is, to ſignifie, that the Sabbath is now ended, and that that Inſtant of time divides it from the Workingdaies: and having ſo ſaid, it is quite finiſhed. Now all this Ceremonie is, for the ſame Reaſon, called [...], Habdalah; which is as much as to ſay, Diſtinction: which being now ended, they caſt a little [Page] of the wine upon the ground, in token of joy, and gladneſſe; and ſome uſe to ſing certain ſongs, and verſes, Ominating Proſperitie, and good Fortune the week following. And from henceforth it is lawfull for them to do any work.

26. When they ſalute one another that night, they do not ſay, God give you a good Night; but, God ſend you a good week.

CHAP. II.
Of the Beginning of their Moneths; and of their Order, and Names: and of the Thirteenth Moneth.

THe Jewes reckon their Moneths, according to the Revolution of the Moon: ſo that every Moneth contains 29 daies, and the third part of a day: and every New-Moon is the Beginning of a moneth.

[Page] 2. Heretofore in Ancient times, they were uſed to ſend forth two, out of the Sanhedrim, that is to ſay, the Judges of Jeruſalem, to be Witneſſes of the New Moon's Appearance: which as ſoon as they had diſcovered, they preſently returned, and gave notice thereof to the reſt of the Judges; who immediatly appointed, and publiſhed that day to be, Caput Menſis, the Head, or Beginning of the Moneth: and in this manner did they Order the buſineſſe, for the finding out the Times, that all their Feaſtivals were to be kept at. But now ſince the deſtruction of the Temple, it is done by Computation; and there is Yearly a Kalendar, or Monethly Almanack made, and Printed, by which they may find out the Age of the Moon, together with the time of its Change, and the four Quarters, with all the Feaſtival daies throughout the Yeer, and all other the like things. And they Now ſet down in their Kalendars, the Feaſtival daies of the Chriſtians alſo, for the better Ordering of their buſineſſe, and Affairs, wherein they [Page] have to deal with Them.

3. Their Caput Menſis, which ſometimes is two daies together, that is to ſay, the End of One Moneth, and the Begining of the Next, is a Feaſtival Time with them. as it is commanded, Num. 10. ver. 10. Alſo in the day of your gladneſſe, and in your ſolemn daies, and in the Beginnings of your Moneths, ye ſhall blow with the Trumpets over your Burnt-Offerings, &c. and alſo becauſe there was then a New Sacrifice to be Offered: as is enjoyned in the 28. Chap. ver. 11. And in the beginnings of your Moneths, ye ſhall offer a Burnt-Offering unto the Lord; Two Young Bullocks, and One Ram, &c. But yet it is Lawful, on theſe Daies, to do any manner of Work, or Buſineſſe: Onely the Women uſe to abſtain from working, on theſe daies. The Solemnitie of theſe Feaſts is ſhewed, chiefly in Feeding more Plentifully, and being more Frolick at their Meat.

4. At the time of Prayers, there is notice given to all, that That day is the Beginning of the Moneth: and ſo they ſay [Page] certain Pſalmes, from the 113. unto the 118. Then do they take Out the Book of the Law; and the Leſſon is read by Four perſons. After this they adde the Muſaph; wherein they make mention of the Sacrifice, that was wont to be offered upon that day.

5. The next Sabbath Eve, after the Change of the Moon; or elſe, the next Evening after the New Moon hath firſt appeared, they all meet together, and ſay a Laudatorie Prayer to God, who hath created the Planers, and that reneweth the Light of the Moon: and leaping uptowards Heaven, they pray that they may be defended from their Enemies, repeating that Verſe out of Exod. cap. 15. Fear and Dread ſhall fall upon them, &c. and they commemorated the Prophet David: and ſo ſaluting each other, they depart, each man to his ſeveral home.

6. The Names of the Moneths are theſe, [...] Tiſri, Haſſuan, Kiſleu, Tebeth, Schebath, [Page]Adar, Niſan, Jiar, Sivan; Tamuz, Ab, Elul: anſwering to our Moneths, September, October, November, December, January, February, March, Aprill, May, June, July, August: beginning to reckon them, from Tiſri, that is, September: as we ſhall ſhew hereafter more fully, Chap. 5. when we come to ſpeak of their Caput Anni, or Beginning of the Year.

7. Now that they may make the Solar, and Lunar Year Equal; every Revolution of Nineteen Years, they make ſeven to conſiſt of thirteen Moneths; that is to ſay, every ſecond, or third Year, one: and this they call [...], Meubar, or [...] Schanah Meubereth, Annus Intercalaris, or a Leap-Year: and they make the moneth Adar, which falls betwixt our February, and March, to be Double, the Firſt Adar, and the Second Adar; and this Later they call, [...], Veadar.

CHAP. III.
Of the Feaſt of the Paſſeover.

[Page]

UPon the 15. of the Moneth Niſan, which is, for the moſt part, of our Aprill, the Feaſt of the Paſſeover, called [...], Peſach, begins; which was inſtituted, in memory of their Comeing forth our of Egypt; and was commanded to be kept Seven daies together: But they keep it Eight daies, all thoſe Jews that inhabite not in Jeruſalem, and the Country thereabout; following the Ancient Cuſtome of Keeping it, which was in Uſe, before they had any Kalender, or Way of Computation, to be directed by; but were informed by the Sanhedrim, when the Beginning of each moneth was to be kept; as we have ſhewed, in the Precedent Chapter. This Feaſt is commanded to be kept, Exod. cap. [Page] 12. ver. 14. which Command is alſo repeated in many other places, where they are continually put in mind of it, and urged to the Keeping thereof.

2. The two Firſt daies, and the two Laſt, are Solemn Feaſtivals; inſomuch, that, upon theſe daies, it is Unlawfull to do any manner of Work, or Buſineſſe; in like manner, as it is on the Sabbath: Onely they are permitted to kindle Fires, and to Dreſſe Meat; and likewiſe to carry any thing from one place to another: and as for the Four middlemoſt daies, they are onely in them forbidden to Labour; but they may handle money: and there are onely ſome few other things, wherein they are different from the reſt.

3. In all the time of theſe Eight daies, they may not either eat, or have in their Houſe, or in their Power, any Leavened Bread, or Leaven; but they are to eat Unleavened Bread onely: as they are commanded, Exod cap. 12. ver. 15, 16, 17, 18, 19. Septem diebus fermentatum non invenietur in domibus vestris, &c. Seven daies [Page]ye ſhall eat Unleavened Bread; even the firſt day you ſhall put away Leaven out of your houſes, &c. For whoſoever eateth that which is Leavened, even that Soul ſhall be cut off from the Congregation of Iſrael, &c.

4. And therefore they begin, before the Paſſeover, with all the diligence, and care they can, to put away all Leaven, or any thing that hath had Leaven in it, out of their Houſes, and out of their Power; ſearching all their Cupboards, and Bins, and cleanſing the whole houſe, and whiteing it all over: and they provide themſelves alſo of New Utenſils for their Kitchin, and Table; or elſe they Newmake the Old again, and ſcowr them well▪ or elſe they have a ſelect number of Veſſels, ſet apart for the Uſe of the Paſſeover onely: that ſo they may be certainly aſſured, that they uſe not any thing, during thoſe Eight daies, that hath had Leaven in it. And for this cauſe alſo, the evening before the Vigil, or Eve of the Paſſeover, do they uſe to lay, up and down, in certain places of the houſe, [Page] little pieces of Bread; which the Maſter of the Familie, having a Wax Light in his hand, is to go about ſearching after; to ſee, if by this means, he may chance to light upon any other Morſels, or Scraps of Bread, loſt in ſome Hole or other: which pieces of bread they take, about the Fift hour of the day following, and caſt into the Fire, and burn it: in token that the Prohibition of eating Leavened Bread now begins to be in force; ſaying withal ſome certain words, Intimating the putting away of all Leaven out of their houſes, and out of their Power; if not Effectually, yet at leaſt Intentionally, and to the utmoſt of their Power.

5. And now do they begin to make ſuch a Quantitie of Unleavened Bread, which they call [...] Matzoth, as may ſerve for their whole Houſhold to eat, during thoſe Eight daies; having an eſpecial care of their Meal, ſo ſoon as ever it comes from the Mill, that it neither take VVet, nor be over-heated; leaſt by this means it ſhould chance to riſe, or prove [Page] Leavened: But when they make their Unleavened Bread, they mixe Water and Meal together, and ſo Kneading it into Dough, they make it up into Flat Cakes, of divers forms, and ſhapes, and immediately put them into the Oven to be baked: and theſe Cakes they keep, as neat and clean as they can; eating them inſtead of bread, ſo long as the Feaſt of the Paſſeover laſteth. They alſo make, for thoſe that are Daintie, and of Tender Stomacks, and ſuch as are ſick, a Richer ſort of Cakes, with Egs, and Sugar mixed amongſt it; but theſe Cakes are to be Unleavened alſo: and theſe are called [...], Matzah aſchirah, Rich Unleavened Bread.

6. Upon the Vigil, or Eve of the Paſsever, which is on the 14. day of the Moneth Niſan, all their Firſt-born uſe to faſt; in Memorie, that, the Night following, God ſmote all the Firſt-born of Egypt.

7. In the Evening they all repair to the School, to Prayers; which being ended, [Page] they return home to their houſes, and ſit down to Meat, the Table having been laid before, in the day time, and furniſhed with the greateſt Varietie, and Pomp, that poſſibly they can. And inſtead of thoſe Ceremonies that were Anciently to be uſed, at the eating of the Paſcall Lamb, expreſly ſet down, Exod. cap. 12. where they are commanded to eat it with Bitter Herbs; Et edent, &c. et Azymos panes, cum lactucis agreſtibus, &c. And they ſhall eat the fleſh in that night, roſt with fire, and Unleavened Bread, and with Bitter Herbs ſhall they eat it, &c. they have now onely ſome part of a Lamb, or a Kid, brought in, in a Diſh, with certain Bitter Herbs about it, as Smallage, Endive, Lettice, and the like; together with another little Veſſel, with a certain Sauce in it: in memorie of the Brick, which they were forced to make for the Egyptians. And ſo the Maſter of the Houſe, taking a Bowl of Wine in his hand, makes a certain Narration, called [...], Agadah, wherein are reckoned up all the Miſeries they underwent; [Page] and all the Miracles, with which God brought them up out of Egypt; giving Thanks to God for the many Great Benefits, which they had received at his hands: and then do they begin the 113. and all the five following Pſalmes, which they call [...], Hallel; and ſo they fall to their Meat. After Supper they ſay the reſt of the forementioned Pſalmes, together with ſome certain Praiſes, and Songs, tending to the ſame purpoſe; and ſo they go to bed: doing all the ſame things, the day following.

8. The Prayers in the Morning, are Here, as in all the other Feaſtivals, Onely the Ordinarie, Daily Prayers; adding withall ſome certain paſſages, that are Pertinent to the Preſent Occaſion; and repeating the aforeſaid Pſalmes, from the 113. to the 119. Then do they out take the Book of the Pentateuch, and Five Perſons read in Exodus, cap. 12. and in other places where mention is made of the Sacrifices which were to be performed at the Paſſeover, [Page] as in Num. cap. 28. and theſe they afterwards repeat over again, in their Muſaph, or Additional Prayer: and then do they read, out of the Prophets, ſome Paſſage, which is ſuitable to the Ordinarie Leſſon for the day, which was taken out of the Pentateuch, called the [...] Haphtarah, as they uſe to do on the Sabbath: and they likewiſe do the ſame in the Afternoon, making withall a Commemoration of the Feaſt; and they alſo bleſſe the Prince, under whom they live; as upon the Sabbath.

9. The very ſame things are done, the two laſt daies of the Feaſt: ſave onely; that they do not, on the Laſt Evening, do the ſame, which they did on the Firſt.

10. At the End of the Feaſt, they uſe the ſame Ceremonies, which they do on the Sabbath, which they call Habdalah; of which we have formerly ſpoken. Onely they uſe the Words barely, without the Ceremonie of Smelling to any ſweet ſpices; and ſo they return to their Eating of Leavened Bread again.

[Page] 11. From the Second Evening of the ſaid Paſſeover, they begin to reckon 49. daies, unto the Feaſt of Weeks, which then followes; accounting from the day, whereon they Offered the Sheaf of Wheat, called [...], Omer, Manipulus, a Sheaf: and therefore this they called, Numerare Omer; To reckon Omer; or, the Daies before Harveſt: as it is commanded, Levit. cap. 23. ver. 10, & 15. Numerabis Ergo ab altero die Sabbathi, in quo Obtuliſti Manipulum Primitiarum, ſeptem hebdomadas plenas, &c. And ye ſhall account unto you from the Morrow after the Sabbath, from the day that ye brought the Sheaf of the Wave-Offering; Seven Sabbaths ſhall be compleat, &c. And every Evening following, after they have ſaid a Benediction to God, for giving them This Precept, they ſay, To day are ſo many dayes paſt of the Omer.

12. And during the ſpace of the firſt 33. daies of the Omer, they make ſhew of a kind of ſadneſſe in their Countenances; neither doth any of them either marry a Wife, or make himſelf any New Clothes, [Page] or cut his hair, or publickly make ſhew of any Mirth at all: becauſe they have a Tradition, that at this time, that is to ſay, betwixt the ſecond day of the Paſſeover, and the 33. day after, there was a very great Mortalitie happened, among the Diſciples of a Great Perſon, named Rabbi Hachiba, wherein ſome Thouſands of them died: and that on the 33. day, it ceaſed: and therefore they call This day, [...], Chag, Dies Feſtus, a Feaſtivall day; wherefore they make Good Chear upon it, and are merry; neither do they any longer ſhew any tokens of ſorrow, as they did before.

CHAP. IV.
Of the Feaſt of Weeks, or Pentecoſt.

[Page]

WHen the Fiftieth day of the aforeſaid Account is come, which falls out to be upon the ſixth of the Moneth of Sivan, they then celebrate the Feaſt of Weeks, called [...], Schebuoth: which is ſo called, becauſe it is kept, at the End of ſeven full Weeks, accounted from the Paſſeover, as hath been formerly ſaid. It is alſo called in the Scripture Feſtum Primitiarum, The Feast of the Firſt Fruits: becauſe at this time they were commanded to bring an Offering, to the Temple, of the Firſt of their Fruits: as you may ſee, Deut. cap. 26. It is alſo called Festum Meſſis, or, the [Page]Feaſt of Harveſt; becauſe they now firſt began to put the Sickle into their Corn. This Feaſt is commanded to be obſerved, Exod. cap. 23. & Levit. 23. and in Num. cap. 28. and in divers other places, where it is mentioned, under ſeveral names. At this time, they keep it Two daies together.

2. Theſe Two daies they keep Holy, in like manner, as at the Paſſeover; abſtaining from all manner of Work, or Buſineſſe, as they do upon the Sabbath: Onely they may make Fires, and dreſſe Meat; and alſo carry any thing from one place to another.

3. They have a Tradition, that, at this very time, the Law was given, upon Mount Sinai: according as it is delivered Exod. cap. 19. And therefore they uſe to adorn, and trim up their Schooles, and places where they read the Law, and their houſes alſo, with Roſes, Flowres, Garlands, and all manner of Floriſhing Boughes, and the like.

[Page] 4. Their Prayers they uſe, are the ſame that at other Feaſts: and they alſo take out the Book of the Law, reading the Sacrifice, that was to be done at this Feaſt; then the Haphtarah, out of the Prophets; adding a Benediction, for the Prince under whom they live: and in the Afternoon there is a Sermon made, in Praiſe of the Law.

5. When the Evening of the Second Day is come, they uſe the Ceremonie of the Habdalah▪ as hath been ſaid, touching the End of the Paſſeover; in token, that the Feaſt is now ended.

CHAP. V.
Of their Caput Anni, or Beginning of the Year; and of the Firſt Moneth, called Elul.

[Page]

IT was once a Great Controverſie among the Talmudiſts, at what time of the Year the World was created: ſome of them ſaid, it was in the Moneth Niſan, or March; that is to ſay, in the Spring: Others again maintained, that it was rather in the Moneth Tiſri, or Saptember; becauſe Autumn then begins. And this Opinion prevailed, ſo that it was thenceforth concluded, that the World began in the Autumn, on the moneth Tiſri: which Moneth they alſo ordained to be accounted the Beginning of the Year. So that notwithſtanding that we find in the Holy Scripture, that they were commanded by God, to account Niſan, [Page] the Firſt moneth of the Year: as appears plainly out of Exod. cap. 12. ver. 2. Menſis iſte vobis principium Menſium, &c. This Moneth ſhall be unto you the Beginning of Moneths; it ſhall be the First Moneth of the Year to you, &c. and ſo, following this Order of reckoning Niſan the Firſt, they would end with Adar, which would be the Twelfth, and Laſt Moneth of the Year: Yet notwithſtanding it was afterwards decreed, that Tiſri, or September, ſhould be the Firſt moneth, and the Beginning of the Year.

2. The Firſt, and Second daies then of the moneth Tiſri, are a Feaſtival to them, which they call [...], Roſch haſchanah, Caput Anni, the Head, or Beginning of the Year: as it is enjoyned Livit. cap. 23. ver. 24. Menſe ſeptimo, prima die Menſis, erit Vobis Sabbatum, &c. Speak unto the Children of Iſrael, ſaying; In the Seventh Moneth, in the Firſt day of the Moneth, ſhall ye have a Sabbath, &c. and all manner of Work, or Buſineſſe, is prohibited, in like manner, as at the Paſſeover, [Page] and the Feaſt of Weeks: as hath been declared in the Precedent Chapters.

3. And for as much as they have a kind of Ancient Tradition, that God, at this time eſpecially, judgeth all the Works of Men, that they have done the Year paſſed; and alſo diſpoſeth of, and Ordereth all that is to happen the year following; as if, This Day being, as it were, the Natalitium, or Birth-day of the World, He at this time Examined, and conſidered more ſtrictly, of all the Accidents that had come to paſſe: Therefore do they begin, on the firſt day of Elul, which is the moneth immediately going before, to think of Acts of Penance; and, in ſome places, they riſe before day, and ſay Prayers, make Confeſſion of their Sins, and rehearſe the Penitentiall Pſalms. And there are many among them, that Indict themſelves Faſts, do Penance, and give Alms to the Poor; continuing on this Courſe, till the Day of Pardon comes, which we ſhall ſpeak of in the following Chapter; that is to ſay, for the ſpace of [Page] Forty daies. And on the firſt day of the moneth Elul, they ſound a horn; for the reaſons, which ſhall be hereafter ſpecified.

4. But theſe things are generally done by All of them, at leaſt a Week before the Feaſt, and eſpecially upon the Vigil, or Day before the ſaid Feaſt begins: at which time many among them waſh themſelves, and cauſe themſelves to be beaten, and whipt; obſerving, not to exceed the Number of Scripes, ſet down, Deuter, cap. 25. ver. 3. Et plagarum Modus ita dunta [...]at, ut qua [...]r agenarium numerum non excedat, &c. Fourty ſtripes he may give him, and not exceed, &c. and therefore in whipping one another, they give but 39. Stripes▪ and this they call [...], Malcuth, Regnum, The Kingdomè of ſeverity.

5. The Eve before the firſt day of this Feaſt, they go to the School, where ſaluting each other, they ſay, one to another, Be thou written into a Good year▪ and the other anſwereth; And thou alſo. And they [Page] uſe, at this Feaſt, to have alwaies upon the Table, Honey, Leaven, and diverſe other things to ſignifie Increaſing, and growth, and to ominate a ſweet, and a happie yeer to follow; and many the like Ceremonies do they uſe, all to the ſame end.

6. The morning of the firſt of theſe Two daies, they go to the School, and many of them apparel themſelves all in white, in token of Cleanneſſe, and as a ſign of Penitence: and many alſo, eſpecially of the Dutch Jewes, apparel themſelves in the ſame habit now, that they have provided for their Funerals, and intend to be buried in: and they do this, in ſign of the Greater Contrition. When they are met together in the School, they ſay a greater number of Prayers, then ordinarily they uſe to do; praying that the ſucceeding Yeer may be proſperous unto them, and begging pardon of all their ſins. Then is the Book of the Pentateuch taken out, and the Leſſon for the Day is read by five perſons: then the Sacrifice that was wont to be performed on that [Page] day, deſcribed, Num. cap. 28. after this, the Haphtarah out of the Prophets is read, and ſo they ſay a Benediction for the Prince.

7. After this, they blow a horn, which is to be a Goats Horn, giving with it Thirty Blaſts in all; of which, ſome are to be held out in length, and others to be ſhort Broken ones. This they obſerve, from that paſſage in Levit. cap. 23. ver. 23. repeated alſo, Num. cap. 29. ver. 1. And in the ſeventh Moneth on the First day of the Moneth, ye ſhall have an holy Convocation, ye ſhall do no ſervil work; it is a day of Blowing the Trumpets unto you. And this is done, They ſay, to ſtrike a Terrour into themſelves, and to put themſelves in mind of the Judgment of God, and to induce them to repent them of their ſins. After this, they ſay the Muſaph, or Additionall Prayer: and many other things they add, which are proper to the day, and the buſineſſe in hand: and then, laſtly, they ſound the Horn again, in the ſame manner as before. Then returning home each man to his houſe, they ſit down to [Page] meat; and ſo ſpend the reſt of the day in hearing Sermons, and other Religious Exerciſes: And all theſe things are in the ſame manner done over again, the day following. And upon the ſecond day, in the Evening, when the Feaſt is now ended, they ſay the Habdalah; as in all the Other Feaſts, before-mentioned.

CHAP. VI.
Of the day of Pardon of ſins, or Expiation, called Chipur.

IMmediately after the Two daies of the Feaſt of the Beginning of the Year, they fall to doing of Penance, riſing to Prayers before day-light: and this they continue doing, untill the Tenth day of the ſaid Moneth Tiſri: Which Tenth day is a Faſt, for the obtaining Pardon of their Sins, and is called [...], [...] Jom hachipur, Dies Expiationis, The Day of Expiation, or Pardon of Sins: as we [Page] find written, Levit. cap. 23. ver. 27. Decimo die menſis hujus ſeptimi dies Expiationum erit, &c. Alſo on the Tenth day of this ſeventh Moneth there ſhall be a day of Atonement, it ſhall be an Holy Convocation unto you: and ye ſhall afflict your ſouls, and offer an Offering made by fire unto the Lord, &c. And they are prohibited from doing any manner of Work, or Buſineſſe, as upon the Sabbath: and they Faſt all day without Eating or Drinking any thing.

2. The Vigil, or Evening before this Faſt, they were wont heretofore to uſe a certain Ceremonie with a Cock, ſwinging it about their Head, and giving it up in Exchange of Themſelves, and this they called [...], Caparah, or Reconciliation. But this Cuſtome is now left off, both in the Eaſt, and in Italy, as being a thing both Superſtitious, and Groundleſſe.

3. On this day they feed very plentifully, conſidering that they are to Faſt all the next: and many go into Bathes, and waſh themſelves; and they cauſe themſelves to be whipt alſo, undergoing the [Page] aforementioned Diſcipline, of the 39. Stripes, called Malchuth. And there are ſome among them ſo conſcionable, as that if they have wronged any one in any thing, they make Reſtitution; and ask Pardon of all that they have offended; and alſo pardon all perſons whatſoever, that have injured Them at all. They alſo give Alms to the Poor: in a word, they do all things whatſoever, that can be required to True and Hearty Repentance.

4. Two or three hours before Night, they go to their Afternoon Prayers; and after this, to Supper: and they make an End of Eating before Sun-ſet. Afterwards, many of them put on white Garments, or elſe the Habit they intend to be buried in, as hath been ſaid before: and ſo they go, Bare-footed, to the School, which on this day is all hung about with ſeveral Lights, as Lamps of Oyl, and Wax Tapers: and now do they ſay many Penitentia Prayers, and make Confeſſion of their ſins; Every Nation according to their own Cuſtome, and Uſage; [Page] but theſe Devotions laſt for the ſpace of three hours, at the leaſt: and thus having finiſhed here, they go home to bed. Yet ſome there are, that ſtir not out of the School all night long, but continue ſaying their Prayers, and now and then Pſalms, ſleeping very little, nor not at all.

5. In the morning following, as ſoon as it is day-light, they all repair to the School again, in the aforeſaid habits; and there they ſtay till night, continually praving and ſaying of Pſalms, and making their Confeſſions, and craving pardon of God, of the ſins they have committed. The Devotions of this day conſiſts of Four Parts: the firſt, is, that of the morning, which they call [...], Shackrith: the ſecond, the Additional Prayers, called [...], Muſaph: the third, the Afternoon Service, called [...], Mincha: and the fourth and laſt, the Evening Prayers, which they call. [...], Nehilah. At the Schakrith, and Mincha, they take out the Book of the Law; and in the morning, ſix [Page] perſons are invited to read in it; but in the Afternoon, they call but Three to it: and after this, they read the Haphtarah, or Leſſon out of the Prophets.

6. At the Muſaph, or Additional Prayers, they read the Sacrifice of that day; & then do they make a Commemoration of the Great Solemnitie that was wont to be celebrated by the High Prieſt on that day; at which time onely, throughout the whole Yeer, it was lawfull for him to enter into the Sanctum Sanctorum, or Holy Place, to burn Incenſe, and to caſt Lots upon the Two Goats; one Lot for the Lord, and the other Lot for [...], Azazel, the Scape-goat: as it is commanded, Levit. cap. 16.

7. When it is now Night, and that they can ſee the ſtars appear, they then blow the Horn, as they did at the Feaſt of the Beginning of the Yeer; to ſignifie, that the Faſt is ended: and ſo going out of the School, they ſalute one another, wiſhing each other that they may live many Yeers: and then do they bleſſe the [Page] New Moon; as hath been touched before, Par. 3. cap. 3. and ſo going home to their houſes, they ſay the Habdalah, and ſo go to their meat.

CHAP. VII.
Of the Feaſt of Boothes, or Tabernacles.

VPon the Fifteenth day of the ſaid moneth Tiſri, is the Feaſt of Boothes, Tabernacles, or Tents, called [...], Succoth, Tuguria: in memorie, that the Children of Iſrael, at their coming up out of Egypt, made uſe of ſuch, in the Wilderneſſe: as you may find, Levit. cap. 23. ver. 42, & 43. Habitabit is in Umbraculis Septem diebus, &c. Ye ſhall dwell in Boothes ſeven daies: all that are Iſraelites born, ſhal dwell in Boothes: that your Generations may know, that I made the Children of Iſrael to dwell in Booths, when I brought them out of the land of Egypt. And therefore [Page] every man maketh him one of thoſe Boothes, in ſome place about his houſe, in the Open Air, covering it at the top with Green Boughes, and walling it about, and trimming it up as handſomely as he can. There are many nice Circumſtances ſet down by the Rabbines, to be obſerved, concerning the Height, Bigneſſe, and Form, or Manner how they are to bee made: which we ſhall here omit. In theſe Boothes they Eat and Drink, and ſome there are that ſleep in them, and keep altogether in them, (during the eight daies of the Feaſt) as at other times they do in their houſes.

2. This Feaſt continueth Nine daies, that is to ſay, ſeven daies, which are commanded in the Law; and One more, which they adde, out of an Ancient Cuſtome: as hath been formerly ſaid, in the Feaſt of the Paſſeover. Par. 3. cap. 1. and One more, commanded Num. 29. to be a more Solemn Aſſemblie, then any of the ſeven. Dies quoque Octavus erit celeberrimus, &c. On the eighth day ye ſhall have a [Page] Solemn Aſſemble: ye ſhall do no ſervil work. The two firſt, and the two laſt daies, are ſolemn Feaſtivals; but the five Intermediate are not ſo: like as hath been formerlie ſaid, in the Feaſt of the Paſſeover.

3. The Form of Prayers is the ſame, that upon Other Daies; onely there is ſome Commemoration made, of the Reaſon of the Feaſt, and Its Original: they alſo ſay the ſix Pſalmes, from the 113. to the 119. called Hallel: then do they take forth the Book of the Pentateuch, and read in it; afterwards they ſay the Haphtarah, and ſay a Benediction for the Prince, under whom they live: then the Additionall Prayer, called Muſaph, wherein they Commemorate the Sacrifice, that was wont to be Offered that day, deſcribed, Numb. cap. 29. namely, on the Firſt day 13. Bullocks; on the Second, 12. on the Third, 11. &c. till it came to 70. in number, throughout the whole Seven daies: and on the Eighth, they ſacrificed One Bullock onely.

[Page] 4. They alſo take a Branch of Palmetree, and three Boughes of Mirtle, and two of Willow, and a Citron which muſt be a fair one, and every way Perfect: and binding all theſe Boughes together, when in their Prayers at the School they come to the aforeſaid Pſalms, called Hallel, holding the Boughes in their Right hand, and the Citron in their Left, clapping them together, they ſhake them about, holding them forth toward the four Quarters of the World, and moving them Upwards, and Downwards: this they do, obſerving the Command given, Levit. cap. 23. S [...]metiſ (que) vobis die primo fructus arboris pulcherrimae, &c. And ye ſhall take you on the Firſt day the Heb. Fruit. Boughes of Goodly Trees, Branches of Palm-trees, & Boughes of Thick Trees, and Willowes of the brook, and ye ſhall rejoyce before the Lord your God ſeven daies. Then do they all go round about the Table, or Woodden Altar, whereon they uſe to lay the book of the Law, when they read in it, every day Once; [Page] ſinging withal certain Hymnes, and ſwinging their Boughet about in one hand, and the Citron in the other: becauſe, thus they were of old uſed to do in the Temple, round about the Altar.

5. On the Seventh day, which they call [...], Hoſ [...]anah rabbah, the Great Hoſanna, they adde to their Former bundle of Boughes, other branches of Willow, and go round about the School ſeven times, and ſay the 29. Pſalm, Afferte Domino fidei Iſrael, &c. Give unto the Lord, (Oye ſons of the Mighty.) give unto the Lord glory and ſtrength. And they keep That day ſomewhat more ſolemnly, then they do the Five Intermediate daies.

6. The Ninth, and Laſt day of the Feaſt, is called [...], Shimchah Torah, Laetitia propter Legem; that is to ſay, Their Joy for having finiſhed the Law: becauſe that at this time they make an End of reading over all the Pentateuch, according to the Diviſion of it into ſo many Leſſons, or Sections, as there be weeks in the year: as hath been formerly ſaid, [Page] Part. 1. Cap. 11. it being ſo ordered, that the Reading over of the whole Pentateuch, ſhould be finiſhed, at the ſame time that the year alſo ends.

7. There are at this time, choſen, in every School, Two, which are called Sponſi Legis, Bridegrooms of the Law: One of which, is to read the End of it, called [...], Kathan torah, Sponſus The Bridegroom of the Law (ended:) and the Other is preſently to begin it again; and He is called [...], Kath [...] Bereſ [...]hith, Sponſus Principi; the Bridegroom of the Beginning (of the Law.) Which Two perſons are to expreſſe ſome tokens of Joy; and thus they do, in all the ſeveral Schools: and ſo this Whole day, is a Day of Rejoycing.

CHAP. VIII.
Of their Faſts; Commanded, and Voluntary.

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Upon the 17. day of the Moneth Tamuz, or June, they obſerve a Fast; in Memorie of certain Diſaſters, that have befallen the Citie Jeruſalem upon That Day: and particularly, becauſe they have a Tradition, that it was upon This Day, that the Firſt Tables were broken in pieces by Moſes, upon the Children of Iſrael's making to themſelves the Golden Calf.

2. All their Ordinarie, Commanded, Faſts begin upon One Evening, and end upon the Evening following; during which ſpace of time, they neither Eat, nor Drink any thing, little or much; till ſuch time as the Stars begin to appear.

3. In the Morning, at their Prayers in the School, they adde to the Uſual Prayers [Page] of the day, certain Confeſſions of ſins, and withal make a ſad Rehearſal of the Diſaſters that had befallen them upon This Day: then do they take out the Book of the Law, and read in Exod. cap. 32. ver. 12. &c. Et Oravit Moſes, &c. And Moſes beſought the Lord his God, and ſaid: Lord why doth thy wrath wax hot againſt thy People, &c. In the Afternoon, at the Mincha, or Afternoon Service, they read the ſame things again: and for the Haphtarah, or Leſſon, out of the Prophets, they read that Place in Iſaiah, cap. 55. ver. 6. Quaerite Dominum, dum inveniri poteſt, &c. Seek ye the Lord, while he may be found: call ye upon him while he is near.

4. There are ſome, that will neither eat Fleſh, nor drink Wine, from the ſaid 17. day of Tamuz, or June, till the 9. of the Moneth Ab, or July; that is to ſay, for three full weeks together: but this is more then they are bound to do: and they do it, becauſe that All Theſe Daies have been Unfortunate to the Houſe of Iſrael.

[Page] 5. Upon the 9. of the ſaid moneth Ab, or July, they obſerve a more ſevere Faſt then Ordinarie; and they call it, by the name of the Day of the moneth, [...] Tiſchah beab, Nona Menſis Julii, The Ninth of July; becauſe that, upon This Day, the Temple was twice burnt down, at the Taking of Jeruſalem; the Firſt time by Nabuchadonozar, and the ſecond time by Titus, Son to the Emperour Veſpaſian. They begin This Faſt, an hour before Sun-ſet, or thereabout; and neither eat, nor drink any thing, but go Barefooted, and forbear alſo to Waſh themſelves, till the Evening following, when the Stars now begin to appear.

6. At Night they repair to the School, at the Ordinarie time of Evening Prayers: and there, they all ſitting upon the ground, the Lamentations of Jeremy are read: and the Morning following they do the like, adding withal many other Paſſages, tending all to Sorrow, and Lamentation. And thus they continue all that day; neither may they any way refreſh, [Page] or recreate themſelves, nor ſo much as ſtudie, or read the Law, nor any other book; except it be the Book of Job, or Jeremy, or the like Melancholy, Sorrowful Diſcourſes.

7. The Next Sabbath after This Faſt, is called [...], Nachamu, that is to ſay, a Day of Conſolation; and therefore reading the 40. Chapter of Iſaiah, for the Haphtarah; Conſolamini, conſolamini Popule meus, &c. Comfort ye, comfort ye my People, ſaith your God: Speak ye comfortably to Jeruſalem, &c. they go on, comforting one another with the Hopes, that they ſhall yet ſee Jeruſalem, and the Temple, built up again.

7. On the Third day of the Moneth Tiſri, or September, which is the next day after the Feaſt of the Beginning of the year, they have another Faſt, keeping it after the Uſual manner, from Evening to Evening: And the Reaſon of their obſerving this Faſt, is, becauſe that this is the day, on which Gedaliah, the ſon of Ahikam, who was onely left remaining for the Defence [Page] of the Reſidue of the Houſe of Iſrael, and was a Juſt man, was ſlain. And becauſe it is one of the Daies of Penance; which happen at this time of the Year, therefore do they take occaſion, in their Prayers, to make a ſolemn Commemoration of this Juſt Perſon; and keep a Faſt: calling the day [...], Tzom Gadaliah, Jejunium Gadaliae, The Faſt of Gedaliah.

9. After this, followeth the Faſt of Chipur, or Day of Expiation: ſpoken of, formerly, Chap. 6. where it is deſcribed at large.

10. Upon the 10. of Tebeth, or December, there is another Yearly Faſt; becauſe that, upon that day, Nebuchadnezzar began to lay ſiege to Jeruſalem, and afterwards took it.

11. On the 13. of Adar, or March, which is the day before the Feaſt of [...], Purim, which is kept in Memorie of the Things which Queen Eſther did for the Jewiſh Nation, they obſerve alſo a Yearly Fast; becauſe that Esther her ſelf [Page] Faſted alſo, at that time; as you find it written in the book of Esther.

12. And theſe are all the Fasts that are Commanded them in the Law: but they have beſides, Other, which the ſeverall Nations uſe to obſerve: as the Dutch, for example, after the Feaſt of the Paſſeover, and that of Tabernacles, make Three Faſting-daies; one Monday, one Thurſday, and another Monday again: and the reaſon they give, for ſo doing, is, becauſe the Precedent Feaſt being Eight daies long, they might haply have committed ſome ſin or other, during that ſpace of time. And ſo they likewiſe Faſt, the Eve before the Feaſt of the Beginning of the Year: and ſome there are among them, that keep a Faſt the Day before the Beginning of every Moneth.

13. And if any man have a mind, out of particular Devotion, or Penance, to Indict himſelf a Faſt, beſides all theſe; he then, on the Evening before the day he intends to Faſt, before the going down of the Sun, (except it be, in Caſe of Faſting [Page] upon any Dream; as hath been formerly declared, Part. 1. cap. 4.) ſaith thus: I take upon my ſelf to fast to morrow. And having ſo ſaid, he continues, without eating, or drinking, till the Evening following; as the Uſual manner of Faſting is: and in his Devotions, he adds a Prayer to God, that he would be pleaſed to accept This Faſt of his, inſtead of Sacrifice.

CHAP. IX.
Of the Feaſt of Lights, called alſo Chanucha.

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VPon the 25. day of the Moneth Kiſlein, which is our November, by an Ancient Ordinance of the Wiſe-man, is kept the Feaſt of the Dedication of the Altar, which is celebrated for the ſpace of eight daies together; and at Evening, upon each of theſe eight daies, they ſet up Lights; One, upon the Firſt day: Two, upon the Second: Three upon the Third, and ſo forward, till the Eighth. And this Feaſt is obſerved in Commemoration of a Great Victorie obtained by the Maccabees, againſt the Greeks, who had poſſeſſed themſelves of the Citie of Jeruſalem, and had entred into the Temple, and profaned it: but were afterwards overcome by Judas, and his Brethren, and driven out again. Now, [Page] there being no Pure Oyl, which had not been defiled by the Heathen, to be found, for the lighting of the Lamps that were to be ſet up of Courſe in the Temple, they at laſt found by chance a ſmal Veſſel ſealed up, wherein was Oyl hid, but onely as much as was ſufficient for Lights one Night onely; which Oyl notwithſtanding miraculouſly laſted for Eight whole Nights: and therefore, for this reaſon, it was decreed, that the ſaid Feaſt of Lights, ſhould ever afterward be obſerved. They have a Tradition alſo, that in Ordaining this Feaſt to be kept, they had an Eye alſo upon that famous Exploit, performed by Judith, upon Holofernes: although many are of opinion, that this happened not at this time of the Year; and that they make a Commemoration of that piece of Gallantrie of Hers, Now, becauſe ſhe was of the ſtock of the Maccabees.

2. During the time of theſe eight daies, it is lawfull for them to do any manner Buſineſſe, or Work: neither is there any kind of ſolemnitie obſerved at this time, [Page] ſave onely of the ſaid Lights; and that, at their Prayers, there is added a Panegyrick, or Laudatorie Oration, in memorie of that Great Victorie obtained by Them againſt the Heathen; and beſides, every morning they ſay the ſix Pſalms, called Hallel, beginning at the 113. Pſalm: and likewiſe the 30. Pſal. Exaltabo te Domine, &c. I will extol thee O Lord, for thou hast lifted me up, and haſt not made my foes to rejoyce over me, &c. and they alſo uſe ſome certain Ceremonies, more then Ordinarie, at their Meat.

3. This Feaſt is called [...], Chanucah, which is as much as to ſay, The Feaſt of Dedication, or Initiation, and their being reſtored to the Exerciſe of their Religion again; having now purified the Temple again anew, which had been defiled by the Heathen.

CHAP. X.
Of the Feaſt of Purim, or Lots.

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VPon the 14. day of the Moneth Adar, or March, they celebrate Yearly the feaſt of [...], Purim: in memorie of what we read in the book of Eſther, concerning the children of Iſraels eſcaping the danger of a Totall Extirpation, by the Machination, and ſubtle Devices of Haman, who was afterwards hanged together with his ten Sons. This feaſt is called the feaſt of Purim, or Lots, for the reaſon ſet down, cap. 9. of the ſaid book of Esther: Dies iſti appellati ſunt Purim, &c. Becauſe Haman the Son of Hammadetha the Agagite, &c. had deviſed againſt the Jewes to destroy them, and had caſt Pur, (that is the Lot) to conſume them, &c. Therefore they called Theſe daies Purim, after the name of Pur.

2. This Feaſt continueth two daies, [Page] although they keep the firſt onely, ſolemnly; faſting the day before it, as hath been formerly ſaid. And notwithſtanding that they are not forbidden to do any manner of Buſineſſe, or Work, upon the aforeſaid two daies of the Feaſt: yet do they voluntarily forbear, upon the firſt of the two daies, and make it a ſolemn Feaſtival.

3. Upon the firſt Evening they all repair to the School, where ſaying the Ordinarie Prayers, they adde alſo a Commemoration of the great deliverance at that time, when they were now at the Jawes of Death: and then do they read the whole ſtorie of their Eſcape, that is to ſay, the whole book of Eſther; which they have in their Schools, fairly written in Parchmet, in a long Roll, as the Pentateuch is: and this they call [...], Meghillah, that is to ſay, Volumen, a Volume, or Roll. And while this is reading, there are ſome, that, as often as they hear Haman named, they beat the ground, and make a great murmuring noiſe, in token [Page] of Curſing him, and execrating his memorie: and they do the like at their Morning Prayers alſo: and withall read out of the Pentateuch, Exod. cap. 17. ver. 8. Venit autem Amalech, &c. Then came Amalek, and fought with Iſrael in Rephidim, &c.

4. On this day they give much Alms to the Poor, publickly: and they likewiſe ſend Diſhes of Meat one to another, every friend, and kinſman, to each other, and Scholars ſend Preſents to their Maſters, or Tutors, and Maſters give to their Servants; and generally, all Superiours to their Inferiours. And they uſe all expreſſions of Mirth, and Joy, that may be; inviting, and feaſting one another: as it is commanded, Eſth. cap. 9. Eſſéntque dies iſti Epularum, &c. That they ſhould make them daies of Feasting, and Joy, and of ſending portions one to another, and gifts to the Poor.

5. And this they obſerve chiefly upon the ſecond Evening; at which time every one makes as great a Feaſt, as he is able; eating, and drinking more freely, then at [Page] other times. And after ſupper, they go on viſiting one another, entertaining their friends with Banquets, Paſtimes, and all manner of Jollities, and Entertainments of mirth.

6. They do not make ſo great Chear, or Expreſſions of Joy, upon the ſecond Day: nor is any thing read in the ſchool: yet do they on This Day alſo make ſhew of ſome kind of joy.

7. When there are thirteen Moneths in the Yeer, that is to ſay, when the Moneth Adar is doubled, or there are two Moneths of March, as hath been touched formerly, Par. 3. cap. 2. they call the 14. of the firſt Adar, the leſſer Purim. Notwithſtanding they, at this time, obſerve nothing at all, that is eſſentiall to the ſaid Feaſt: neither have theſe Daies any thing in Common betwixt them, ſave onely the bare Name.

PART IV.

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CHAP. I.
Of the ſeveral Kinds, and Degrees of Adulterie, and Fornication.

THe Severall Degrees of Adultery, and Fornication, are theſe that follow: The Firſt, is, to Lie with Another Man's Wife; or, with any Woman, that is but onely Betroathed to Another man. And This is, among the Jews, accounted for one of the Greateſt, and moſt Hainous Crimes, that can be committed. [Page] The Next to this is, to Lie with any of ones Kindred, that is to ſay, with any of thoſe ſpecified, Levit. cap. 20. and the Children, that are begotten by any ſuch Unlawful Copulation, are to be eſteemed Baſtards, whom they call [...], Mamzer, Spurious: neither may they acknowledge, or make Alliances with them: according to that which is written, Deuter. 23. ver. 2. Non ingredietur Mamzer, hoc eſt, Spurium, in Eccleſiam Domini, &c. A Baſtard ſhall not enter into the Congregation of the Lord: even unto his tenth generation ſhall he not enter into the Congregation of the Lord. Next to the aforeſaid Degrees of Adulterie, followes the Having Carnall Knowledge of a Woman, that is not a Jew; becauſe, they ſay, this was Forbidden by Eſdra: or to Lie with any Strumpet, that is a Jew; the Publick Toleration of which kind of People is not in reaſon to be thought of, amongſt the Jewes; ſeeing it is againſt the Expreſſe Text of the Scripture, in the aforeſaid Deut. 23. ver. 17. Non erit Meretrix de filiabus Iſrael, [Page] &c. There ſhall be no Whore of the Daughters of Iſrael, &c.

2. It is alſo a Sin, to have to do with any Woman whatſoever, although ſhe be free from all the aforeſaid Particulars; unleſſe ſhe be a Mans own Wife; or to deflowr any Virgin, unleſſe he afterwards marry her: becauſe all theſe things are accounted Fornication.

3. They may not lie with any Menſtruous Woman: as you may find written, Levit. cap. 18. ver. 19. Ad mulierem quae patitur menſtrua non accedes, &c. Alſo thou ſhalt not approach unto a Woman to uncover her Nakedneſſe, as long ſhe is put apart for her Uncleanneſſe: neither may they have knowledge ſo much as of their own Wives, ſo long as they are in this Condition; as we ſhall ſhew hereafter.

CHAP. II.
Of their Marriages.

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Every Jew is bound by the Law to Marry: and the moſt Convenient time to do this, is determined by the Rabbines to be, at Eighteen Years of Age: But they muſt by no means live Unmarried, after Twentie: and what man ſoever is not Married, after he is of This Age, he is accounted as One that lives in Sin. The reaſons of this are: Firſt, becauſe all men are bound to Endeavour the Procreation of Children; according as God Commanded Adam, Gen. cap. 1. ver. 28. Creſcite & Multiplicamini, et replete terram, &c. And God ſaid unto them, Be fruitful, and Multiply, & repleniſh the Earth, &c. and they conceive themſelves not to have fulfilled this Precept here given, till they have begotten One Son, and One Daughter, at leaſt. And [Page] beſides, they ſay, they are bound to marrie, that by having Wives of their own, they may by this means the eaſier avoid all Occaſions of falling into the ſins of Adulterie, or Fornication; which, if they ſhould live Unmarried, they would be apt to fall into.

2. They may marrie as many Wives, as they pleaſe, as we find practiſed by the Ancient Hebrewes: Examples whereof, we frequently meet withall in the Scriptures: and this Cuſtome is in Uſe ſtill, among the Levantines, or Eaſtern Jewes: But the Having of Many Wives is not at all, either permitted, or practiſed, among the Dutch: and among the Italians alſo it is very Rare; and ſeldome, or never uſed; ſave onely, in caſe that a man hath lived many Years with his Wife, and hath not been able to have any Children by Her.

3. A man may marrie his Niece; that is to ſay, the Daughter of his Brother, or Siſter: and yet a man may not Marry his Aunt, to whom he is Nephew. In like manner may Couſen-Germans marrie; that [Page] is to ſay, Brothers and Siſter's Children, both by Father and Mother. All the Other Degrees of Alliances, ſpecified Levit. cap. 20. are Prohibited, from marrying with each other.

4. There are many among them, that will not Marrie a Woman, that hath had Two, or More Husbands before; calling Her, a Husband-killer: but however, This is not any where Forbidden. And the like is to be underſtood of a man, that hath had more then Two Wives.

5. A Widow, or a Woman, that hath been put away by a Former Husband, cannot marrie, within the ſpace of Ninety daies, after the Death of her Husband, or of her Divorce: to the end, that it may be known, whether or no ſhe be with Child by her Former Husband; and, that there may not be any Controverſie, whoſe the Child is.

6. If a man die, and leave behind him a Young Child, ſucking at the Mothers breaſt; his Widow may not marrie again, till the Child be full Two years old. [Page] And this is ſo Ordered by the Rabbines, that the Infant might be ſure not to be neglected, till it ſhould come to be of ſome ſtrength.

CHAP. III.
Of their Contracts, and Manner of Marrying.

THe Manner of their making of Contracts, or Eſpouſalls, is thus: There is a Writing drawn betwixt the Man, and the Kindred of the Woman; and then doth the Man take the Woman by the Hand, and acknowledgeth Her for his Spouſe: and the buſineſs is done, as to the Matter of Contract. In ſome places they uſe, at this time, to put a Ring upon her finger, and ſo betroath her: but in Italy, and in Germany, they do not uſe this Ceremony, for the moſt part, when they are Contracted onely. Afterwards they continue thus, Promiſed; [Page] ſome, a Year; others, Two, Four, Sixe Moneths; more, or leſſe, as they pleaſe themſelves, and according as they conceive it to be moſt Convenient for them: during which time, the Man hath libertie to viſit, and to ſport and toy with his betroathed Miſtreſſe; but he muſt not know her Carnally.

2. When the time of their Marriage approacheth, and the Day is now ſet, (which uſeth to be in the Increaſe of the Moon; and for Virgins, on Wedneſday, or Friday; and for Widowes, on Thurſday:) if the Bride hath paſſed the time of her Monethly Courſes, ſhe then goeth to a Bath, and waſheth her ſelf: as we ſhall ſhew more fully hereafter, Chap. 5. Otherwiſe, ſhe may not lie with her Bridegroom, although the Marriage may however be ſolemnized betwixt them; till ſuch time as ſhe ſhall be in caſe to go, and waſh her ſelf.

3. It is a Cuſtome with many, that the Bridegroom and his Bride ſhould both faſt, upon their Wedding day, till ſuch [Page] time as the Ceremonie of the Benediction is finiſhed.

4. Upon the Marriage day, the Parties to be married are brought into ſome large Hall, or Chamber; and there placing themſelves under a kind of Canopie, they have Muſick brought before them: & in ſome places they have little Boyes, with lighted Torches in their hands, that ſing before them. When the people are now gathered together in the place where the Wedding is to be celebrated, there is one of the afore-mentioned Square Veſtments, called Taleth, with the Pendants about it, put over the head of the Bridegroom, and the Bride together. Then doth the Rabbine of the place, or the Cazan, or Chaunter of the School, or elſe ſome one that is the neareſt of their kin, take a Bowl of Wine in his hand, and ſaying a Benediction to God, Who hath created the Man, and the Woman, and hath ordained Marriage, &c. he giveth the Bridegroom, and the Bride, of this Wine to drink. After this, the Bridegroom putteth a Ring [Page] upon her finger, in the preſence of Two Witneſſes, which commonly uſe to be the Rabbines, ſaying withall unto her: Behold, Thou art my Eſpouſed Wife, according to the Cuſtome of Moſes, and of Iſrael. Then is the Writing of her Dowrie produced, and read; wherein the Bridegroom is bound, in lieu of her Dowrie by Him received, both to feed, cloath, and cheriſh her, &c. and he binds himſelf to the performance of all theſe things. After this, they take another Bowl of wine, and ſing ſix other Benedictions, making up the number of Seven in all: and then do they give of this Wine alſo to the New married couple to drink: and having ſo done, they pour out the reſt of the Wine upon the Ground, in token of Joy, and Gladneſſe: and the emptie Veſſel being delivered into the Bridegrooms hand, He takes and daſheth it with all his might againſt the Ground, and ſo breaks it all to pieces: ſignifying hereby, that in the midſt of all their mirth, and jollitie, they are to remember Death, that deſtroies, [Page] and breakes us in pieces, like Glaſſe: that ſo we grow not proud. And when this done, then doth all the people with a loud voice crie out, [...], Mazal tob, which is as much as to ſay, Good fortune to them. And ſo they all depart.

5. In the Evening they make a Feaſt, and invite their kindred, and friends: and the Cuſtome in ſome places is, that after ſupper is ended, the Gueſts preſent the Bride with ſeveral Gifts, ſome with Gold, others with Silver, &c. and ſome do this before Supper. Afterward they again ſing over the ſeven Benedictions, before ſpoken of, at the Solemnitie of the Marriage; having firſt ſaid the Ordinarie Benediction, uſed after meat: and ſo they riſe from Table.

6. After this, if the Bride hath found her Monethly Courſes to be over, and hath waſhed her ſelf, (as we have touched before) if they go to Bed together: and if ſhe were a Virgin before, ſo ſoon as ever he hath made her a Woman, he riſeth from her, and may not touch her any [Page] more, till ſuch time as ſhe hath fulfilled the time required in married women for their continuing Clean, and hath waſhed her ſelf again in a Bath: as ſhall be ſhewed, Chap. 5.

7. The Sabbath following, at Morning Prayers, the Bridegroom goeth to the School, as his Bride alſo doth, accompanied with other women. And when the book of the Pentateuch is now taken forth, the New-Married man is invited up to read in it: who preſently maketh a Promiſe of giving Great Alms to the Poor; as likewiſe do all the Invited Perſons after him in Order. And when Prayers are ended, the men accompanie the Bridegroom, and the women the Bride, home to their houſe: where after Complements paſſed betwixt them, they take their leave, and depart.

In ſome places they have a Cuſtome, that the Bridegroom is to keep within doors, ſeven daies after the Eſpouſals, or Contract, made betwixt both parties: during which time he is viſited by his [Page] friends and acquaintance; among whom he entertaineth the Time with Paſtimes, and pleaſing Recreations.

8. And this is the moſt uſuall manner of their making Contracts of Marriage, and celebrating of Nuptials among them: although the Cuſtomes of the ſeverall Countries are herein, though not very much, yet ſomething different.

9. If the Bride ſhould chance to die, after the Marriage, without having brought forth any Children, the Dowrie which ſhe brought, her husband muſt in this caſe be diſpoſed of, according to the Agreements before made betwixt both Parties: which are very different, according as the Cuſtomes, and Uſages, of the ſeveral Countries are.

CHAP. IV.
Of the Liberty a Woman that was Married young hath, to refuſe her Husband: and of the Penalty of Forcing, or Deflowring a Virgin.

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IF a young Girl, under the age of ten Years old, (being an Orphan, or Fatherleſſe: or though ſhe had a Father then, who is now dead) be eſpouſed by the conſent of her mother, or of her brothers, to a man that ſhe liketh not; after that ſhe hath the Tokens of Womanhood upon her, and hath now arrived to the age of Twelve Years, and a day, ſhe may refuſe this man for a Husband: And ſo making Open Proteſtation, that ſhe will not have him, before two Witneſſes, they are bound to teſtifie this her Renunciation, in Writing. And having ſo done, [Page] it is lawfull for her to leave him, and to marry whom ſhe pleaſeth.

2. Whoſoever, either by Force, or by any Enticements, or fair Promiſes, ſo far prevaileth upon a Virgin, as that he know her Carnally; if her Father, and ſhe be ſo pleaſed, the Judges muſt force him either to marry her, (neither may he ever after be Divorced from her: as it is expreſly commanded, Deut. cap. 22.) or elſe they muſt make him give her Reparations, for her Honour, and the Injurie he hath done her, in robbing her of her Virginitie.

CHAP. V.
How their Women behave themſelves, during the time of their Courſes, and after Child-birth.

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WHen a woman perceiveth, that her Monethly Courſes are now upon her, ſhe is bound to give notice of it to her Husband: who immediately ſeparateth himſelf from her, and toucheth her not any more: neither may he deliver any thing into her hand, nor receive any thing from her, nor ſit near her, nor eat with her in the ſame diſh, nor drink with her in the ſame cup.

2. And thus ſhe continueth, during the time that her Courſes are upon her; which laſteth, in moſt women, for the ſpace of five daies: but in caſe this Flux ſhould continue upon Her longer, ſhe muſt expect, till it ſtops. At which time, ſhe changeth her ſmock, and the ſheets of [Page] the bed; and thus continuing clean, for ſeven other daies, ſhe cutteth her Nails, and cleanſeth them throughly, and waſheth her ſelf in a Bathing Tub, and alſo combeth her Head. After this ſhe goeth to a Bath, made for the ſame purpoſe; which is to be, either of Springing Water, or of Rain-water, (but it muſt not, by any means, have been brought thither by Man's hand:) and the water muſt be at leaſt Three Yards deep, and one Yard over; for otherwiſe, the waſhing in it, would be Inſufficient, and of no force. But in thoſe places, where they have not any ſuch Bathes, made for the Purpoſe, they in this caſe go, either to ſome River, Well, Sea, or Pond: and there muſt they duck themſelves in, all over head and ears, ſtark naked; ſo that, there may not the leaſt part of their bodie ſcape being waſhed by the water. In ſo much that, if they ſhould chance to have a Ring upon any of their Fingers, that ſate cloſe to their Fleſh, ſo that the water could not perhaps get under it, their waſhing is utterly [Page] to no purpoſe; and they muſt even return, and bath again. And while ſhe is at her work, ſhe muſt have another woman to ſtand by her; who is to ſee, that ſhe be wholly covered over with water: and having thus done, ſhe putteth on her cloaths again; and ſo returning home, ſhe may lie with her Husband again, till ſuch time as her Courſes return again upon her: at which time, ſhe muſt cleanſe her ſelf as formerly; and ſo as often as Occaſion requireth.

3. When a woman hath been delivered of a Child, ſhe is to continue, ſeparated from her husband, in the like manner, as hath been declared: and if ſhe hath brought forth a Male-child, her husband may not touch her for the ſpace of ſeven weeks; but if it be a Female, for Three Moneths ſpace: although in ſome places they continue ſeparated a leſſe while, according as the Cuſtome of the place is. And thus, ſeven daies before the ſaid time of Separation is expired, the woman uſeth to ſhift her ſelf; and on the Eight day ſhe [Page] waſheth her ſelf, in the manner before delivered: and having ſo done, ſhe may accompany with her Husband again.

CHAP. VI.
Of the Manner of Putting away their Wives, and of Jealouſie.

IN Ancient times, when a Husband was Jealous of his wife, he brought her to the Prieſt; who, giving her a certain water to drink, if ſhe were Innocent, it did her no harm; but if ſhe was Guiltie of the Offence ſhe was ſuſpected for, ſhe then preſently had a ſwelling in her bellie, and her fleſh rotted; as we find it written, Num. cap. 5. But now, if a Man have forbidden his wife, and charged her, ſaying; Let me not ſee Thee any more in ſuch a Man's Company: if He afterwards find, that ſhe ſtill keepes the ſaid perſon companie; [Page] or if there be a publick Fame abroad, that ſhe is diſhoneſt; or if there be any ſufficient Arguments, to prove that ſhe is naught; and eſpecially if ſhe be taken in the act; the Rabbines have power to force him, whether he will or no, to put her away, and never more to have to do with her: the manner of which Divorſe, or putting away a Man's wife, is hereafter ſet down. And a woman that is thus Repudiated, or put away, hath libertie afterwards to marry with any other man whatſoever, ſave onely with him, for ſuſpicion, or certain knowledge of too much Familiarity with whom ſhe had before been put away by her husband.

2. A man hath power, according to the ſtrict Letter of the Law, to put away his wife, not in caſe of Adulterie onely, but for any other diſlike that he hath toward her: as it is ſaid, Deuter cap. 24. ver. 1. Si acceperit uxorem, &c. When a Man hath taken a Wife, and married her, and it come to paſſe that ſhe find no favour in his Eyes, becauſe he hath found ſome Uncleanneſſe[Page]in her; then let him write her a Bill of Divorcement, and give it in her hand, and ſend her out of his houſe. Howbeit a Man ſhould not take hold of the bare Letter of the Law, ſo as to put away his wife, upon any ſlight Diſlike, but onely in the aforementioned caſe of Jealouſie; or elſe, for ſome other notorious wickedneſſe, that he hath found in her. And to the end that this buſineſſe of Divorce, and putting away of a Man's wife, may not ſo eaſily be put in practice, upon every light Occaſion: therefore have the Rabbines ſo intangled it with difficulties, and brought in ſo many nice Circumſtances, to be obſerved both in the Writing, and the Delivering of this Bill of Divorce to the woman; that by his means the time being protracted, the Husband may have opportunity to repent himſelf of what he is going about, and ſo may haply return, and be reconciled to his wife.

3. Now the manner of putting away a mans wife, is this. There is a Notary called in the preſence of one, or more of the [Page] chiefeſt Rabbines: then doth the Husband require, that a Bill of Divorce, which they call [...], Ghet, be written, for ſuch a woman, his wife. This Bill of Divorce muſt be written in Parchment, exactly Ruled, and in a large ſquare Letter: and it muſt not conſiſt of either more, or fewer, then juſt Twelve Lines: and many other Puntilios, and Nice Circumſtances are there to be obſerved, both in the Character, and the manner of writing it; and in the name and ſurname of the Husband, and of the Wife. And it is neceſſary alſo, that neither the Notary, nor the Rabbines, nor the Witneſſes be any whit of Kin, either to the Man, or to the Woman; nor yet among themſelves: Neither may any one of all the aforeſaid witneſſes, that were preſent at the Delivery of this Bill of Divorce, afterwards marry, and take to wife the woman thus Repudiated before Them.

4. The Form of this Ghet, or Bill of Divorce, is Briefly This: On ſuch a day, of ſuch a Moneth, Year, and place, &c. I ſuch a One, do Voluntarily Repudiate, put away, and [Page] ſet free, Thee, ſuch a One, Who waſt formerly My Wife; ſo that Thou mayeſt henceforth marry Whomſoever Thou pleaſeſt, &c.

5. When this is written, in the Manner as hath been formerly delivered; then doth the Rabbine ask the Husband very Formally, whether or no he doth this Voluntarily, and Freely; and whether he hath made any Vow, or Oath to do this: if ſo, He is ready to diſpence with him, and Abſolve him from it: Or whether he hath made any Proteſtation to her, againſt her Keeping Company with ſuch a man: and many Other the like Trifling Queſtions are put to Him.

6. There muſt be Ten perſons at leaſt preſent, at the making of this Bill: and the Names of the Witneſſes muſt be ſubſcribed to it; and there muſt alſo be Two other Witneſſes of the Delivery of it: to whom the Rabbine propoſeth this Queſtion: Whether or no, there be any of them that knoweth any Impediment, why this Divorce ſhould not go forward: if ſo, they must now ſpeak.

[Page] 7. After this, the Rabbine commandeth the Woman to take her Rings off her fingers, and to open both her Hands, and to joyn them together, that ſhe may receive this Writing, and that it fall not to the Ground: and then asking ſome other Queſtions of them, the Husband gives the woman the Writing in her hand, and ſaies; Take here thy Bill of Divorce; behold thou art now put away from Me, and haſt liberty to marry any other man. Then the woman taking the Writing in her hand, delivers it to the Rabbine, who readeth it over again: which being done, She is from thenceforth, a Free Woman. There are many other Ceremonies, and Nice Circumſtances to be obſerved, which are purpoſely made ſo Numerous by the Rabbines, to render the buſineſſe of Divorce the more Difficult, and hard to be exactly performed; as hath been formerly touched: a more particular Enumeration of all which Circumſtances, I have not here ſet down, that I might not be too Prolixe, and tedious to the Reader.

[Page] 8. After this, the Rabbine gives the woman notice, that ſhe is not to marrie, for the ſpace of Ninety daies; for the reaſon before given, concerning a Woman that buries her Husband, who may haply have left her with Child by him. And from this time forward, it is not Lawfull for that Man and that VVoman to be together Alone in any place; and either of them hath thenceforth liberty to marrie again.

CHAP. VII.
Of their Ibum, and Calitzah; that is to ſay, of the Next Kinſman's Taking, or Refuſing the Relict of his Deceaſed Kinſman.

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IF a man die, without leaving any Children by his VVife which he laſt had, or by any Former, and hath any Brother ſurviving; the VVidow of the perſon Deceaſed muſt then come to the Next of Kin; who is either to take her to Wife, or elſe to releaſe her, and ſet her Free; as it is written, Deut. cap. 25. Quando habitaverint fratres ſimul, &c. If Brethren dwell together, and one of them die, and have no Child, the Wife of the Dead ſhall not marry without unto a ſtranger: her husbands Brother ſhall go in unto her, and take her to him to Wife, &c. And if the perſon deceaſed, chanced to leave behind him [Page] more Wives then One; if his Brother Take, or Releaſe One of them, he is Free from all the reſt. And if the Deceaſed had many Brothers, they muſt begin with the Eldeſt, and ſo down in Order: and if any one of them either Take, or Releaſe the woman, it ſerveth the Turn.

2. To take to VVife a Brothers Relict, is called [...], Ibem; that is to ſay, to take to wife a Kinſman's VVidow: and if any one reſolve ſo to do, it is ſufficient that he take her home to him, without any Formalitie of Nuptials, or the like: although the Rabbines have Ordained, that a man in this caſe is to make a new Marriage of it. And if he take her to him, all the Goods of his Deceaſed Brother, and his Wives Dowrie are His; and ſhe becometh to him, as any other VVife.

3. It was Anciently accounted the more Laudable thing to Take her, then to Releaſe her: but now the Corruption of the times, and the Hardneſſe of Men's Hearts is ſuch, as that they onely look after worldly Ends, either of Riches, or of [Page] the Beauty of the woman: ſo that there are very Few, that in this caſe will marry a Brother's VVidow; eſpecially among the Dutch, and Italian Jews; but they alwaies Releaſe her.

4. To Releaſe her, is called [...], Chalitzah, that is to ſay, The Taking off the Shoe: as it is deſcribed, in the aforementioned Chapter of Deuteron. where it is ſaid, that if a man refuſe to take his Brothers VVife, ſhe is to take off his ſhoe, and to ſpit in his Face, in the Preſence of the Elders. Accedet mulier ad eum coram ſenioribus, & tollet calceamentum de pede ejus, ſpuétque in faciem illius, &c. The manner of this Ceremonie, is thus: Three Rabbines, and Two other, who are to ſtand as Witneſſes, are to go the Evening before, and appoint the place, where this buſineſſe is to be done: which being agreed upon, they ſay: In this place do we intend to morrow, God willing, to perform the Chalitza: Then do they give notice to the VVoman, that ſhe muſt Faſt on the morrow, and not eat any thing, till This be [Page] done. They alſo inform themſelves by Other women, if the ſignes of VVomanhood do not manifeſtly appear upon her, whether ſhe be of that Age, which is required, or not.

5. The next morning, when they come from the School, all the People gather together to the Place appointed: and there the Rabbines, and the Two Witneſſes, placing themſelves upon their Seats, the Kinſman comes before them, with his Right Foot Unſhod, and Waſhed, and with ſome cloath wrapped about it: and the Kinſwoman alſo cometh, being covered with a Mantle; and they both ſit before the Rabbines. Then doth the Senior Rabbine gravely demand of them; What buſineſſe have you in this place? Then the man anſwereth: I am come to perform the Chalitza; and to Releaſe this my Kinſwoman. Then ſaith he to the VVoman: And will you, Miſtris, be releaſed? She anſwereth, Yes, Sir. Then ſaith the Rabbine unto them, Stand up then; and ſo turning himſelf to the VVitneſſes, he asketh [Page] them, whether This be the Woman, and This Man her next Kinſman; and whether it be Ninety daies, ſince her husband died; and whether he had not any Children by Her; and many other the like Queſtions. After this, he tells the man, that if he will take his Kinſwoman to wife, he ſhall do very well in it; and withal, exhorts him ſo to do: which the man utterly refuſing: He then ſaith unto him: Wilt thou Releaſe her then? he anſwereth, Yes Sir. After this he asketh them both, whether they have either of them made any Oath, or Proteſtation to this purpoſe; telling them, if they have ſo done, that they ought not to keep it, but ſhould be abſolved from it: but they deny, that they have done any ſuch thing. Then do they ſet up a Plank or Board, againſt the wall, and they take a certain Shoe, which the Rabbines uſe to have, made for the ſame purpoſe, in ſuch a manner, that it may be made wider, or Straighter, by certain buttons, and ſtrings, faſtened to it, as Occaſion ſhall require. This ſhoe [Page] they give to the Kinſman; and then doth the Rabbine ask them again, ſaying; Are you ſtill of the ſame mind you were? and they anſwer him, Yes. Let us proceed then to the Chalitza, ſaith the Rabbine. And ſo takeing heed that the man put it not on, upon the Left foot, inſtead of the Right: nor, that the VVoman uſe the Left Hand, inſtead of the Right, the Man putteth the ſaid Shoe upon his foot: which when it is well fitted on to his foot, and tied with the aforeſaid Strings, then doth He walk Four Paces forward, and ſo returneth to his place again: where leaning againſt the aforeſaid Planks, or Board, and the Woman being commanded to ſtand before him face to face, the Rabbine repeats thoſe words out of the above named Chapter of Deut. ver. 7. My Husbands Brother refuſeth to raiſe up unto his Brother a name in Iſrael: he will not perform the duty of my Husbands Brother: the VVoman ſaying it after him, VVord for word. Then doth He ſpeak to the Man; who anſwereth him, as it followeth, ver. 8. I like not [Page]to take her. Then doth the VVoman ſtoop down, and with her Right Hand untyeth, and taketh off the ſhoe from off the man's foot; and lifting it up on high, ſhe throweth it againſt the Ground, before the place where the Rabbines ſit; who preſently command her to Spit in his face: then doth ſhe ſpit upon Him: as it followeth, ver. 9. Then ſhall his Brothers Wife come unto him in the Preſence of the Elders, and looſe his Shoe from off his foot, and Spit in his face: and the Rabbine ſaying the words before Her, ſhe goes on, and ſaith; So ſhall it be done unto that man, that will not build up his Brothers houſe. And his name ſhall be called in Iſrael; The houſe of him that hath his Shoe looſed: repeating theſe laſt words three times; and at every ſeveral time, all the People with a loud voyce anſwer, and call Him, One that hath had his Shoe looſed. Then doth the Rabbine tell the man that he is at Liberty now to marry when he pleaſe: and if he deſire a Certificate from them, of this ſetting Free his Kinſwoman, they preſently give [Page] him one: and if there be found any Writing, or Contract about her Dowry, it is preſently torn in pieces. And as the people depart, many of them uſe to pray, and ſay: May it pleaſe the Lord, that the Daughters of Iſrael come not any more to ſuch Acts as theſe. All theſe Circumſtances, and many other the like petty Ceremonies, which they uſe to obſerve in this caſe, are grounded upon the aforecited paſſage, Deut. cap. 25. as may appear to any, that mark well the place.

6. And for as much as, when the Caſe of this Ibum happeneth, a Woman cannot have her Dowry, nor marry again, without this Releaſe, or being ſet at Liberty; therefore do many of theſe Kinſmen, hold them off, and bear them in hand a long while, that ſo they may vex them, and get money of them for their Releaſe. Many therefore, when they marry their Daughter to a man that hath Brothers, do get the Brothers to enter into Bond, that if need require, they will give her a Releaſe. Others there are, that cauſe the Husband [Page] to bind himſelf, that in caſe at any time he ſhould be ſick, if the Phyſitians conceive his ſickneſſe to be of any danger, he ſhall be bound to give his Wife a Bill of Divorce, that ſo ſhe may be Diſ-engaged from the next Kinſman.

CHAP. VIII.
Of their Circumciſion.

WHen a Male Child is born to any one, his friends come to him, and make merry with him, wiſhing him much joy in it. Some of them uſe to ſet up certain Scrols, or Billets, in the four quarters of the Chamber, where the woman lies in, with theſe Four Words written in Hebrew: [...] Adam, Chavah: Chutz Lilith: that is to ſay: Adam, Eve: Out Lilith. And they alſo write the Names of Three Angels: conceiving this to be a means of defending [Page] the Child from the Strix, or Night-Witch. But they that pleaſe, may chuſe whether they will do this, or not; it being grounded upon no Precept at all, but looks rather like an Act of Vanity and Superſtition.

2. Upon the Eight day they are bound to circumciſe the Child, according to the Command given to Abraham, Gen. cap. 17. Infans octo dierum circumcidetur in vobis, &c. He that is eight daies old ſhall be circumciſed among you: which is alſo reiterated, Levit. cap. 12. Et die octavo circumcidetur infantulum, &c. And in the eight day, the fleſh of his foreskin ſhall be circumciſed. This may not be done before the Eight day: and in caſe the Child ſhould be ſick, or very weak, it may be deferred longer, till ſuch time as he ſhall be in health, and able to endure it.

3. The Night before the Day of Circumciſion they call The Watching-Night: becauſe that all the People of the houſe watch all that Night, to guard the young Infant: and in the Evening the Friends [Page] of the Father of the Child go to viſit him; as the women likewiſe do to the Mother, and there they ſpend that Evening in Feaſting and Mirth.

4. They are to be provided beforehand of a God-father, who is to hold the Infant in his armes, while it is circumciſed; and alſo of a God-mother, who is to carry it from the Houſe to the School, and to bring it home again; which for the moſt part uſe to be ſome Man and his Wife, of the Parents Kindred. They alſo uſe to make choice of a Circumciſer, which they call [...], Mohel; which may be whomſoever they pleaſe, ſo he be but an Expert, skilfull man at the buſineſſe: and they account it to be the moſt meritorious thing that can be, to be a Circumciſer. And if by chance the Father of the Infant be one of Theſe, he then circumciſeth his own Child himſelf.

5. On the morrow morning there are Two Seats made ready in the School, or if they pleaſe, at Home, where they ſometimes uſe to circumciſe them: Theſe [Page] Seats are covered with Cuſhions of ſilk; and are provided, the one for the God-father to ſit upon, while he holdeth the Child to be circumciſed: the other, as ſome ſay, for the Prophet Elijah, whom they believe to be alwaies Inviſibly preſent at All Circumciſions; as having been very jealous for the Obſervation of the Covenant of Iſrael: as it is written, Reg. 3. cap. 19. ver. 14. And he ſaid: I have been very Jealous for the Lord God of Hoſts, becauſe the Children of Iſrael have forſaken thy covenant, &c. At this time there uſeth to be a great Congregation of People together; and then comes the Circumciſer, with a Charger in his hand, wherein are the Inſtruments, and other Neceſſaries for the preſent Buſineſſe; as Namely, a Razor, Reſtringent Powders, with little clouts dipt in Oyl of Roſes; and ſome alſo uſe to provide ready a diſh full of Sand, to put the foreskin into, when it is cut off: then do they begin a certain Hymne, till ſuch time as the God-mother, accompanied with a Train of women, [Page] bringeth the Child in her arms: where the Godfather meeteth her at the School door, and receiveth it of her: then do all the People preſent cry aloud, [...], Baruch haba, Benedictus qui venit: Bleſſed be he that coneth.

6. The God-father ſitteth upon the ſeat, provided for him; and ſo taking the child in his arms, and fitly placing him upon his knees, the Circumciſer unſwathes him; and ſome uſe to have ſilver Pincers, with which they take up, as much as they mean to cut of the foreskin. Then doth he take his Razor, and ſaith: Bleſſed be thou O Lord, &c. who hast commanded Circumciſion: then doth he cut off that Thicker skin of the Prepuce; and afterwards with his Thumb Nail he rends in pieces that other Thinner skin that remaineth. In the mean while the Father of the Infant giveth Thanks unto Almighty God, for giving them this Precept of Circumciſion and the people that are preſent forthwith preſage unto him, that this will be much Advantagious to his Marriage: in [Page] the mean time, the Circumciſer going on in his buſineſſe, with his mouth ſucketh the Blood, which abundantly floweth from the wound, doing thus two or three times, and ſo ſpitteth it forth into a Bowl of wine. Then doth he clap upon the wound ſome Sanguis Draconis, Powder of Corall, and other Reſtringent things, wrapping it about with plaiſters of Oyl of Roſes; and ſo binding it up cloſe, the Child is ſwathed again.

7. Then doth he take a Bowl of wine in his hand, and bleſſing it, he ſaith another Benediction alſo upon the child, and ſo giveth him his Name, that the Father will have him called by; adding withall thoſe words out of Ezekiel, cap. 16. ver. 6. Et dixi tibi, cum eſſes in ſanguine tuo, Vive, &c. I ſaid unto thee, when thou waſt in thy Blood, Live: and having ſo ſaid, he taketh of the wine, into which he had ſpit the Blood of the Infant, and beſprinkleth the face of the Child. After this, they ſay over the whole 128. Pſalm. Beati omnes qui timent Dominum, &c. Bleſſed are all [Page]they that fear the Lord, and walk in his ways, &c. which being ended, the God-father delivers the child again to the God-mother, to carry it home to the Mother: and then do all the People depart; and taking leave of the Father of the child, they wiſh that He may live to ſee his Marriage, as he hath now ſeen his Circumciſion.

8. After this, the Circumciſer ſendeth a Preſent of Smeet-meats, or the like, to the woman that lyeth in; and ſo doth the God-father alſo, and the God-mother, and all their Kindred, and Acquaintance: and if the Parents of the Child chance to be Poor People, they then ſend them Money, or what elſe they think beſt.

9. At noon the Father maketh a Collation, or Feaſt, for the Circumciſer, and the God-father, and God-mother, and the reſt of his Kindred, and Friends, according as the ability of the perſon is: and when they have dined, there is added to the Benediction a certain Prayer for the Child, that he may become Great and Proſperous, and one that feareth God.

[Page] 10. The Child uſeth to have his wound healed in a ſhort ſpace, and it is never above 24. hours in healing: and therefore ſome uſe, the third day after the Circumciſion, to ſend to their Friends, and Kindred, ſome Preſent of Sweet-meats, or the like, in token of joy.

11. When a Girle is born, there is no Ceremony uſed at all about her; ſaving that at the Beginning of the Moneth, when the Mother of it is now up, and goeth to the School, the Cazan, or Chaunter, ſaith a Benediction over the child, and putteth a Name upon it, ſuch as the Father pleaſeth. It is the Cuſtome in Germany, that the Cazan goeth home to the Parents houſe, and lifting up the childs Cradle on high, he Bleſſeth it, and ſo giveth it the Name. If an Infant chance to die before the Eight day, and Uncircumciſed, ſome uſe to circumciſe it at the Grave, with a Reed.

CHAP. IX.
Of the Redemption of their First-born.

[Page]

IF a Mother bring forth at firſt a Male child, that is to ſay, if ſhe never had any child before, although the Father might have had, or hath other Sons beſides this; this Firſt-born Male-Child falleth to the Prieſt: as hath been touched formerly, Par. 1. cap. 12. and as it is ſpecified, Exod. cap. 13. Sanctifica mihi omne primogenitum, &c. Sanctifie unto me all the First-born, &c. and again, Omne autem primogenitum hominis, &c. All the Firſt-born of Man amongst thy Children ſhalt thou redeem.

2. This Redemption is performed after this manner: Thirty daies being expired, after the Birth of the Child, they call a Prieſt unto them, that is to ſay, one [Page] that is deſcended of the ſtock of Aaron, whom the Father of the child pleaſeth: and ſo, many people being gathered together at the time appointed, the Father of the child bringeth before the Prieſt in a Bowl, or Baſon, a good quantity of Gold and Silver; and then they give him the child into his arms. The Prieſt then calling the Mother of it before him, ſaith unto her: Miſtris, is this your Son? She anſwereth, Yes: then replieth He, Have you never had any Child before, either Male, or Female, or have Aborted, or Miſcarryed any way? She ſaith unto him, No. Then doth the Prieſt ſay, This Child is mine, as being the Firſt-born: then turning himſelf toward the Father, he asketh him, whether he will redeem it, or not? who anſwereth him, ſaying: See, here is Gold, and Silver; take your own price: then ſaith the Prieſt unto him, You will redeem it then? the Father anſwereth, I will redeem it. It ſhall be ſo then; ſaith the Prieſt; and ſo turning about to the people aſſembled, he ſaith with a loud voice: This Child is [Page]mine, as being the First-born: as it is written, Num. cap. 18. ver. 16. And thoſe that are to be redeemed, from a Moneth old ſhalt thou redeem, according to thine Eſtimation, for the Money of five Shekels, &c. I therefore take this in Exchange, &c. and ſo he taketh the ſum of two French Crowns, or thereabout, as he thinks good, and then delivers the child to his Father and Mother again: And this day they make a Feaſting day.

3. If either the Father, or the Mother of the child, be deſcended from the ſtock either of the Prieſts, or of the Levites, they ſhall not need then to redeem it.

CHAP. X.
Of the manner of their Education of their Children, and bringing them up in Learning.

[Page]

WHen a Child hath now learnt to ſpeak well, his Father putteth him forth to School to learn to read; and afterwards he is taught to render the Bible, in the Language of the Country, where he lives: and thus he is Initiated, and entered into points of Learning, without any Grammatical way, which they call Dichduch. And if he have any mind to it, when he is come to be about ten years of Age, he then ſets him to learn his Grammar. But now, in theſe daies, there are very few, throughout the Whole Nation of the Jews, that take ſo much care, about the Education of their Children, as to make them ſo Learned: and, for the moſt part, [Page] they uſe to read, ſpeak, write, and compoſe, whatſoever buſineſſes they have to do, meerly out of Practiſe, and uſe; and eſpecially the Dutch.

2. After this, they begin to read ſome Expoſitions upon the Bible, as, for example, Rabbe Salomon, and the like: and alſo certain Compendious Authors, who treat of Morality, and the Rules of Vertuous Life; as namely, Rabbenu Moſeh, and others of the ſame kind: all which books being printed, and written without Pricks, which are inſtead of Vowels; and the Phraſe of theſe books alſo being very different from that of the Scripture of the Bible, and therefore not to be learnt, without much pains, and practiſe; it rendreth the reading of theſe Books, the much more difficult.

3. Notwithſtanding, ſome among them, that are more quick-witted, and of better Parts then ordinary, go on, from theſe books, to the Miſnah, and to ſtudy the Talmud: which they account for the Ground-work of all Knowledge, and the [Page] beſt ſtudy they can betake themſelves too: for, very few of them apply themſelves to the ſtudy of any other Sciences: as hath been ſaid before, Part. 2. Cap. 2.

4. When a Son is now come to be Thirteen years, and a day old, he is then accounted a Man, and becomes bound to the Obſervation of All the Precepts of the Law: and therefore he is now called, [...], Bar mitzvah, that is to ſay, Filius Mandati, a Son of the Commandement: although ſome call him [...]. Bar de minian; that is to ſay, one that is of age to do any buſineſſe, and may make One, in the number of the Ten, that are required to be preſent at any of their Publick Acts of Devotion. And whatever Contracts he makes, they are of force; and if he were formerly under Tutors, he is now Freed from their Juriſdiction over him: and, in a word, both in Spirituall, and Temporal Affaires, he is Abſolute Lord and Maſter of Himſelf.

[Page] 5. A Girle, when ſhe is come to the age of 12. yeares and a half, is called a Woman.

CHAP. XI.
Of the Honour they account due to their Parents, Tutors, Rabbines, and Ancient perſons.

THe Obligation is great, that they hold a Son hath, to honour his Father and Mother: obſerving the Command, given Exod. cap. 20. Honora patrem tuum, & Matrem tuam: Honour thy Father, and thy Mother, &c. And the Particulars of this Duty are at large ſet down by the Rabbines; who affirme, that we muſt honour them, not onely while they are Living, but when they are Dead alſo.

[Page] 2. They alſo inſtruct Fathers, how they ought to carry themſelves towards their Sons; and eſpecially when they now begin to be of years: that ſo they give them not Occaſion to deſpiſe them.

3. They conclude alſo, from the aforeſaid paſſage in Exodus, That every man is bound to honour his Elder Brother, and his Step-mother alſo: and for his Maſter, or Tutor, who hath inſtructed him in the Principles of Religion, they account him worthy of more reſpect, and obſervance, then his Father that begot him: for, they ſay, that He hath given him onely his Being; but the other, his well-being. After theſe, they have reſpect to all Religious, and Learned Perſons, doing them all honour, both in their words, and actions. They alſo reverence all ancient perſons; as they are commanded to do, Levit. cap. 19. And the Rabbines ſay, that Honour is likewiſe due to any Ancient perſon whatſoever, or of what Nation, or Religion ſo ever; as being one, that hath a long while [Page] been a Citizen of the World, and hath ſeen many Occurrences, and conſequently muſt have much Knowledge, and Experience, in things of this World: as it is written, Job, cap. 12. In antiquis eſt ſapientia, & in multo tempore prudentia: With the Ancient is Wiſedome, and in Length of Daies Underſtanding.

PART V.

[Page]

CHAP. I.
Of the Jewiſh Hereticks; and particularly of the Karraim.

THere were, toward the later end of the ſecond Temple ſtanding, divers Sects of Hereticks among the Jewes: of which we ſhall not here diſcourſe; it being beſides our purpoſe in hand, to give an Account, in this place, of any thing, ſave the preſent condition of things amongſt them. And therefore the Reader is to take notice, that of all the [Page] ancient Kinds of Hereticks, there is at this time onely, one Sect remaining; who, though they are Jewes, and obſerve the Law of Moſes, are yet accounted amongſt the reſt of that Nation as Hereticks, and are commonly called [...], Karraim: which Name is derived from [...], Karah, Legere, to Read; whence [...], Mikrah, Lectura, Scil. Sacra: that is to ſay, the Holy Scripture, or Writings: becauſe theſe men keep themſelves ſo ſtrictly to the bare Text of the Bible, as that they hold, that we ought onely to obſerve the Pentateuch, as it lies in the bare Letter: neither do they admit, or will they hear of any Interpretation, Gloſſe, or Expoſition of the Rabbines whatſoever.

2. Theſe are queſtionleſſe ſome of the old ſtock of the Sadduces, though ſomewhat Reformed; becauſe they follow their Doctrine, in rejecting all things, ſave onely the Literall ſenſe of the Scripture: Onely, whereas the Sadduces denied the Immortality of the Soul, and ſo conſequently both Hell, and Paradice, and Purgatory, [Page] and the Reſurrection of the Dead, and the like theſe men therefore conſidering, that in holding theſe Opinions, they ſhould ſtand at a diſtance with all the Religions in the World beſides; ſeeing that, not onely the Jewes, but alſo all other Religions generally acknowledge. This Truth, they have taken it into their Belief: as they have alſo admitted of ſome of the moſt Ancient Traditions; that ſo, by this their compliance, they might render themſelves not ſo odious even to their own Nation of the Jewes; under which Name they alſo paſſe; although it is moſt certain, that they are, in truth, deſcended from, and really are Sadduces.

3. There are many of them in Conſtantinople, in Cairo, and in other Parts of the Eaſt; as likewiſe in Ruſſia, where they live, according to their own Rules, having Synagogues, and certain Rites of their own; but under the name of Hebrews, or Jews: and, which is more, they pretend themſelves to be the onely, True Obſervers of the Moſaicall Law.

[Page] 4. In all places whereſoever they live, they are beyond meaſure hated by the reſt of the Jews; whom theſe men, by way of Reproach, call [...] Rabbanim, that is to ſay, Obſervers of the Rabbins. And the Hatred they bear to thoſe men is ſo great, as that they will not contract any alliance with them, nor willingly have any manner of converſation with them at all; as conceiving them to be [...], Ma [...]zerim, that is to ſay, Bastards: becauſe that in the buſineſſe of their Marriages, and Divorces, and in the Purification of their Menſtruous women, they do not obſerve the Ordinances of the Rabbins: And, which is more then all this, if any one of Theſe men ſhould be converted, and deſire to be admitted into the number of the Rabbanim, that is to ſay, of the Other Jews, they would not by any means accept of him.

CHAP. II.
Of the manner of being made a Jew.

[Page]

IF any have a mind to be made a Jew, he muſt firſt be examined ſtrictly, by Three Rabbins, or other Perſons in Authority, what it is, that hath moved him to take up this Reſolution; and, particularly, he is to give an account, whether it be any Worldly End, or no: and this they muſt be ſatisfied in, before he can be received. After this, they in very ſerious manner give him to underſtand, that the Moſaicall Law is a moſt ſtrict, and ſevere Law; and that the Jewiſh Nation is, at preſent, in a very Low, and Abject Condition, and the Generall Scorn of Mankind: and therefore they give him the moſt Earneſt Exhortations that they can, that he would continue in the ſtate he now is in.

[Page] 2. If, after this their ſtrict Examination, and their Earneſt dehorting him from his purpoſe, he ſtill continue ſtedfaſt in it; they then take, and Circumciſe him: and, as ſoon as He is well of his Sore, He is to waſh himſelf all over in water: and this is to be done, in the preſence of the Three Rabbins, or other Perſons in Authoritie before ſpecified: and ſo, from thenceforth, he becomes as a Naturall Jew.

CHAP. III.
Of their Opinion, concerning all manner of Magick, Divination, and Augury.

THey account it a very great ſin, to give any Credit to, or have any Faith in any Kind of Divination whatſoever, or to Judiciary Astrology, Geomancy, Chiromancy, or to any Fortune-tellers; or the like.

2. Much more do they abhor the Practice [Page] of any Necromancy, or receiving Anſwers from the Dead, Magick, Witchcraft, Conſuration of Devils, or of Angels, and the like: all which particulars are expreſſed, Deut. cap. 18. Nec inveniatur in te, &c. There ſhall not be found among you any one that maketh his Son, or his Daughter, to paſſe through the fire, or that uſeth Divination, or an Obſerver of Times, or an Inchanter, or a Witch, or a Charmer, or a Conſulter with Familiar Spirits, or a Wizard, or a Necromancer, &c.

3. It is unlawfull for them to cut their Fleſh, or to make any Figures in it with Ink, or any other Colour: as it is commanded them, Levit. cap. 19. ver. 28. Neque figuras aliquas, aut Stigmata facietis vobis, &c. Ye ſhall not make any Cuttings in your Fleſh, for the Dead, nor print any Marks upon you, &c.

4. Many other things are forbidden them by the Rabbins, which were ſuperſtiouſly uſed to be put in Practice by the Idolatrous Ammorites, which they call, [Page] [...], Darche Aemori: that is to ſay, The wayes of the Ammorites.

CHAP. IV.
Of their Slaves.

THere were many Particular Circumſtances to be obſerved, concerning the Slaves, which a Jew ſhould chance to have; whether it were an Hebrew Slave, or a Canaanitiſh: but now if any among the Eaſtern, or Barbary Jewes chance to buy any Slaves, they keep them ſuch; and either make uſe of them Themſelves, or elſe ſell them away to others; according as the Cuſtome of that Particular place is, where they inhabite. And, in caſe a Slave ſhould deſire to be made a Jew, they circumciſe him, and waſh him all over in water, and ſo make him Free.

CHAP. V.
What Precepts the Jewiſh Women are bound to obſerve.

[Page]

THe Jewiſh Women are prohibited all things, whatſoever the men are, by virtue of the Negative Precepts: but as concerning the Affirmative, the Rabbins have determined, that the women are not bound to the Obſervance of any of all thoſe, that have any Prefixt Time upon them: and the Reaſon they give of this, is, the Weakneſſe, and Imbecility of their Sexe; and alſo the Obedience they owe to their Husbands, and the Neceſſity of their being employed in this Duty, of doing them ſervice.

2. And therefore there are onely There Precepts, which they are particularly enjoyned to obſerve. The firſt is, to keep themſelves with all diligence from their Husbands company, during the [Page] time of their Monethly Flux, till they are in a condition to waſh themſelves: as hath formerly been ſaid, Par. 4. cap. 5. The ſecond is, to take forth a Cake out of their dough, when they make any bread: which cake was heretofore to be given to the Prieſt, as an Offering; as hath been ſaid, Par. 2. Cap. 7. The third, and laſt, is, to ſet up [...]n Light in the houſe every Friday night, on the Eve of the Sabbath: as hath been declared formerly, Par. 3. Cap. 1.

3. Notwithſtanding there are many women among them, that are much more devout, and pious, then the men; and who not onely endeavour to bring up their children in all manner of Vertuous Education; but are a means alſo of reſtraining their husbands from their Vitious Courſes, they would otherwiſe take, and of inclining them to a more Godly way of Life.

CHAP. VI.
Of their manner of Confeſſing their ſins, and doing Penance.

[Page]

THey obſerve no other manner of making Confeſſion of their ſins, ſave only in their prayers to God: and they have a certain Form of Confeſſion compoſed Alphabetically, which they call [...], Viddui: which proceeding in order of the Letters, comprehendeth, under every particular Letter, ſome one of the moſt principal ſins, which men uſually commit. But, thoſe that can do ſo, are wont to ſpecifie the particular ſin of ſuch, or ſuch a kind, which they remember they have committed.

2. This Confeſſion they uſe to ſay every Monday, and Thurſday, and every Faſt-day, repeating it over many times, particularly at the Faſt of Expiation, as hath been ſhewed, Par. 3. Cap. 6. and in all [Page] caſes of ſickneſſes, or of eminent danger: and there are ſome, that uſe to ſay it, every morning, when they riſe; and every night when they go to bed.

3. The ordinary daies, appointed for the doing of Penance, are from the firſt of Elul, to the aforenamed day of Expiation: but moſt people begin it, at the beginning of the year, and ſo continue it till the time aforeſaid: and indeed, any time is convenient enough for this buſineſſe, if a man find any thing to lie heavie upon his conſcience. If he be an illiterate man, he hath Recourſe to ſome Rabbine, whoſe Counſel he deſires in the buſineſſe: but if he be a man of any Learning, he may then examine the Writings of the Rabbines, where he ſhall find ſome kind of Directions delivered, for the proportioning his Penance, to the quality, and greatneſſe of his ſins; whether he mean to exerciſe himſelf either in Fasting, Whipping, Abſtinence, Almes-giving, Prayer, Works of Charity, or the like; as he ſhall conceive to be moſt ſuitable, and proper to the ſin he hath committed.

CHAP. VII.
Of their Sick, and Dead.

[Page]

THey hold it for a very Great Work of Pietie, to Viſit the Sick, and to lend them all manner of Aſſiſtance that Poſſibly they can, and as the Neceſſity of the Perſon ſhall require.

2. When any one thinketh he ſhall die, he then deſireth, that Ten, or more Perſons may be called unto him; among which, there is to be one Rabbine: yet ſometimes they do not deſire to have ſo great a Company called. When they are all met together, that are ſent for, the ſick Man begins then to ſay that Generall Confeſſion before ſpoken of, in the hearing of theſe perſons; and after this, he maketh a Prayer to God, beſeeching Him to reſtore him to his former health: or if it be His pleaſure to deal otherwiſe with him, and to take him out of this World, he [Page] then beſeecheth Him, that He would be merciful unto his Soul, and take it into His Protection; intreating withall, that this Bodily Death may ſerve as an Expiation of all his ſins. If he have any deſire to confer Privately with the Rabbine, or to ask his Counſel about any thing, or commit any Secret to his truſt, he hath liberty ſo to do: Then doth he ask Pardon of God, and of all men, whomſoever he hath at any time offended; and he himſelf alſo pardons all his Enemies, and all thoſe, that have ever offended, or injured Him. And if he be the Father of a Family, and have Children, he calleth them to his Bed-ſide, and ſo giveth them his Bleſſing: or if He himſelf have either a Father, or Mother living; he then deſireth Their Bleſſing. After all this is done, if he be a Perſon of Eſtate, and hath any thing to diſpoſe of by Will, and Teſtament, he cauſeth one to be made; and ſo diſtributeth his Goods among his Friends, and Kindred, as he thinks beſt.

[Page] 3. Some of them, when they are Sick, deſire that there may be Publick Prayers ſaid for them in the School by the whole Congregation: and they alſo at the ſame time change their Names, and cauſe themſelves to be called by New; in token of Changing their manner of Life, if it ſhould pleaſe God to reſtore them: and they promiſe alſo to give Almes to the School, and to the Poor.

4. When the Sick man is now at the point of Death, and that he perceiveth he cannot live long; he is not then to be left alone, without ſome company by him; and there is ſome one to be by his beds ſide, Night and Day: and they account it a very great Bleſſing to be preſent at the Departure of a Dying perſon; eſpecially if it were a man of Learning, and an Honeſt man: obſerving that Paſſage, Pſal. 49. Non videbit interitum, cum viderit ſapientes morientes, &c. and he that is preſent, at the Departure of any Dying perſon, is to rent his cloathes in ſome part, or other; according to an Ancient Cuſtome they have.

[Page] 5. They have a Cuſtome alſo, that when any one dies out of a houſe, the people of that houſe, and all the Neighbours alſo of the ſame place, or Village, throw away all the Water, that they have in their houſes: it being conceived, that this they were Anciently wont to do, to give notice, that there was a Dead Perſon in that place, or Village.

CHAP. VIII.
Of their manner of Ordering their Dead, and Burying them.

WHen the Breath is now gone out of the Body, they take and lay the Corpſe upon the ground, wrapping it about with a ſheet, and covering the face; and ſo having placed the Feet of it toward the Chamber dore, they ſet up, at the Head, a Waxe Light, placed in an Earthen Pitcher, or Veſſel, full of Aſhes.

[Page] 2. Then do they preſently prepare to ſhift the Corpſe, & put it in Clean Linnen; and therefore they call in ſome friend to aſſiſt them in the buſineſſe; and moſt women eſteem it a very Charitable Work, to help in ſuch a Caſe. Then do they Waſh the Dead body with warm water, with Camomil, and Dryed Roſes in it: and having ſo done, they put a clean ſhirt upon his back, and other ſhifting garments; & many uſe alſo to put upon him a long Linnen garment; and over all, his Taleth, or Square Veſtment, with the four Pendants annexed to it; and laſtly, a white Night-cap upon his head. Having thus apparelled him, they then take meaſure of his body, and make a Coffin for him accordingly: and putting into it a ſheet, or other white Linnen, they lay him in it, and cover him all over with the ſame. If the Perſon Deceaſed were a man of Note, they then uſually make his Coffin ſharp-pointed: and if he were a Rabbine, they uſe to lay many Books upon his Coffin; which having covered all over with [Page] Black, they forthwith carry it out of the houſe: and as ſoon as ever they are gone with him, One of the people of the houſe, that ſtaies behind at home, takes a Broom, and ſweeps all the houſe after them, even to the very dore.

3. When any one is to be buried, all the Jews of that place meet together, and accompany the Corpſe to the grave. And forasmuch as they account it a very Meritorious Work, to attend any of their Dead Brethren, and bear him to his Grave; you ſhall therefore have them endeavouring, every one of them, to put his ſhoulder under the Coffin: and thus, taking their Turnes all of them, One after another, they bring him to his Grave. In ſome places they uſe to carry Lighted Torches, after the Hearſe, and to ſing certain Hymnes of Lamentation: but in other places they uſe it not. And as the Corps is carryed to the Grave, the Kindred of the Deceaſed perſon follow after it, making expreſſions of Lamentation, and Mourning.

[Page] 4. And in this manner is he brought to the place of Burial, which uſeth to be in ſome field, appointed onely for the ſame purpoſe: which Burial-place they call [...], Beth hachaijm, that is to ſay, The houſe of the Living: calling the Dead here, by the name of the Living, in reſpect of the Soul, which never dies: when they have now ſet down the Corps, if he were a Perſon of Note, or Quality, they uſe to have one that makes a certain Funerall Oration, in Praiſe of the Party deceaſed: and after this, they ſay a certain Prayer, that begins with thoſe words out of Deut. cap. 32. ver. 4. Dei perfecta ſunt opera, &c. He is the Rock; his Work is perfect: for, all his waies are judgment, &c. which Prayer they call, [...], Tzidduck, haddin, that is to ſay, Juſt Judgment. And ſo, laying a little bag of Earth under his head, and nailing up the Coffin, he is carried to the Grave, which uſeth to be, a pit dug up, according to the length of the Corps: and they take what care they can, to lay him as near the reſt of his dead kindred, [Page] as may be. In ſome places they have a Cuſtome, that, as ſoon as the Coffin is ſet down near the Grave, if it be a man that is dead, Ten perſons are to go round about the Coffin ſeven times, ſaying a certain Prayer for the Soul of their Deceaſed Brother: but this is not uſed in all places. This being done, the neareſt Kinſman is to rent his cloathes a little; and ſo letting the coffin down into the Grave, they cover it with earth, every one of them caſting a ſhovel-full, or a handful of earth upon it, till it is wholy cover'd over.

5. It is a ſin for any of them, either men, or women, to ſcratch themſelves, or tear their fleſh, or to pull their hair off, in their mourning, or lamenting for the Dead, as well while the Corps is preſent, as after it is buried: obſerving the Text of Scripture, Deut. cap. 14. ver. 2. Ye ſhall not cut your ſelves, nor make any baldneſſe between your eyes, for the Dead.

6. As they return from the Grave, every one of them plucks up graſſe from off the ground, twice, or thrice, and caſts it over [Page] his head behind him, ſaying withall thoſe words of the Pſalmiſt, Pſal. 92. ver. 16. Et Florebunt de civitate ſicut foenum terrae, &c. And they of the city ſhall flouriſh like graſſe of the earth: and this they do, to ſignifie their hopes of the Reſurrection of the Dead. After this, they waſh their hands, and ſit down, and riſe up from their places again, nine times, ſaying withall the 91. Pſal. Qui habitat in adjutorio Altiſſimi, &c. He that dwelleth in the ſecret place of the most High, ſhall abide under the ſhadow of the Almighty: And having done all this, they return home to their houſes. And this is the moſt uſuall manner of Burying the Dead in moſt places; although there may be, here and there, ſome little diverſity found, as the Cuſtomes of the ſeveral countries, and places are.

CHAP. IX.
Of their Mourning, Praying for, and Commemorating of the Dead.

[Page]

THe neareſt Kindred of the Party deceaſed, that is to ſay, the Father, Mother, Sons, Husband, Wife, Brothers, and Sisters, when they are returned to their houſe, ſit down all together upon the ground, without ſhoes upon their feet; any then is there ſent them in, from their Friends, Wine, and Bread, and Hard Eggs; and ſo they eat, and drink: according to that which is written, Prov. cap. 31. Date Sichera morientibus, &c. Give ſtrong drink unto him that is ready to periſh, and wine unto thoſe that be of heavy hearts. Let him drink and forget his poverty, and remember his miſery no more: one of them firſt ſaying the Ordinary Benediction, which is uſed to be ſaid at meat; adding withall, certain [Page] conſolatory ſpeeches, and comfortable Sentences. In the Eaſtern parts, and many other places, their kindred, and friends, uſe to ſend in, to the Mourners, every Evenin, and Morning, during the whole ſeven daies of Mourning, Diſhes of Meat, and good chear, and go in and feaſt with them, and comfort them up.

2. The Bed, whereon the ſick perſon died, as ſoon as ever he is carried out of the houſe, they take and rowl up together doubling up the coverlet alſo, and laying it all in a heap together, upon the ſame Bedſtead: and, cloſe by the Beds head, they ſet up a Lamp of Oyl, which is to burn continually, during the whole ſeven daies following. They alſo ſet a Baſon of Water, and a clean Towel, near the Bed's head.

3. Thoſe that are neareſt of Kin to the deceaſed, as hath formerly been ſaid, are to continue in the houſe ſeven daies together, ſitting upon the ground all the day long, and eating their meat in the ſame poſture. Onely, upon the Sabbath, they go [Page] to the School, being accompanied by other of their friends; upon which day alſo they are more viſited, and comforted by them, then upon any other. During the time of theſe ſeven daies of Mourning, they may not do any manner of work, or buſineſſe; neither may the husband lie with his wife. And every Evening and Morning during the ſaid ſeven daies, there are to meet Ten perſons together at the houſe of Mourning, to ſay the uſual Prayers by the Mourners, who are not, during this time, to go out of the houſe, (ſave only on the Sabbath) and ſome uſe to adde, after the ordinary Prayers, the 49. Pſalm, Audite haec omnes gentes, &c. Hear this all ye people, give ear all ye inhabitanns of the world, &c. and they alſo pray for the Soul of the party deceaſed.

4. All Mourners apparel themſelves in black; but they do this, following the uſe of the Countries where they inhabit, and not from any Precept.

5. When the ſeven daies of Mourning are now ended, they go abroad; and many [Page] uſe to ſet up Lights in the School, and have Speeches made, and promiſe to give Alms for the Soul of their Dead Friend: And this they alſo do, at the Moneth's, and at the years end; and if he were a Rabbine that is dead, or a perſon of quality, they then have Sermons, and Funeral Orations, which they call [...], Heſped, made for him.

6. They have a Cuſtome, that the Son uſeth alwaies to ſay in the School, for his Father and Mother, that Prayer which they call the Cadiſch, every Evening and Morning, for the ſpace of eleven Moneths together; and this he does, for the Soul of his Deceaſed Father, or Mother. And ſome uſe to Faſt every Year, upon that day that their Father, or Mother died.

7. In many places they lay a Marble ſtone, upon their graves, writing Epitaphs upon them of divers kinds, ſome in Proſe, and ſome in Verſe: expreſſing the name of the perſon that lies buried there; and recounting withall his Praiſes, together with the Day, Moneth, and Year, of his Deceaſe.

CHAP. X.
Of their Paradice, Hell, and Purgatory.

[Page]

THere are ſome that have written, that for the ſpace of Three daies together, after a Dead body is buried, it is tormented by a certain Angel, or Spirit; the Soul returning again to the body, that ſo it may become ſenſible of theſe Torments: and this they call, [...], Chibut hakeber, Percuſſio Sepulchri: and this is believed too, by the ſimpler ſort of people.

2. They hold, that there is a place, which they call, Paradiſe, for the Souls of Good men: and this they call, [...], Gan Heden: where the Soules of the Bleſſed enjoy the Beatifical Viſion: and alſo, a Hell, which they call [...], Gehinam, for the Wicked; where their Soules are Tormented with Fire, and other ſorts of Puniſhments: [Page] But they are of opinion, that ſome are condemned to Perpetual Torments in this place, and ſhall never be releaſed from hence: but, that ſome are to continue here, only till a certain time prefixed. And this is that they call Purgatory; being not diſtinguiſhed, in reſpect of Place, but of continuance of Time.

3. They believe alſo, that no Jew that is not guilty of Hereſie, or of ſome certain other of the like Crimes, ſpecified by the Rabbines, doth ſtay in Purgatory, above a Twelve-moneth: and they conceive that the greateſt part of thoſe that die, are of this Rank, and Number; and that there are very few of them, that, for thoſe aforementioned ſins, are condemned to everlaſting Torments in Hell.

CHAP. XI.
Of their Belief of the Tranſmigration of Soules, the Reſurrection, and day of Judgment.

[Page]

THere are many among the Jews, that are of that Pythagorical Opinion, of the Tranſmigration of ſouls, and its paſſing from one Body, into Another, believing, that after a man is departed, his ſoul returns again into the World, and informs other bodies: and this they call [...], Ghilgul, that is to ſay, Revolutio; a Revolution, or coming about in a Circle. And to confirm this their opinion, they bring many paſſages of Scripture; and particularly out of Eccleſiaſtes, and Job: but there are very many alſo of them, that do not believe this; it being no Article of their Creed, that ſo, he that believes it not, ſhould be accounted an Heretick.

[Page] 2. The Reſurrection of the Dead is indeed one of the Thirteen Articles of their Belief, (as we ſhall preſently ſhew) which all are bound to believe: and therefore they expect, that at the end of the World, all the Dead ſhall be raiſed up to Life again, and that God ſhall judge, both the Soules, and Bodies; as it is written, Dan. cap. 12. ver. 2. Et multi de his qui dormiunt in terra, &c. And many of them that ſleep in the duſt of the Earth ſhall awake, ſome to everlasting life, and ſome to ſhame, and everlaſting contempt.

CHAP. XII.
Of the Thirteen Articles of their Faith.

SEing that we have now gone through all the Particular Rites, and Cuſtomes of the Jewes, and have ſhewed their whole Manner of Life, we ſhall here in the Laſt place give the Reader [Page] a view of the Thirteen Articles of their Belief, as it is delivered by Rabbi Moſes Egyptius, in his Expoſition upon the Miſchna, in ſanedrin, cap. Helech: which Articles are generally believed by All of them, without any Contradiction. And they are Theſe.

I. I believe that there is one God, the Creator of all things; the Firſt Cauſe of of all Beings, who can ſubſiſt of himſelf, without the whole World; but that Nothing can, without Him.

II. I believe that this God, the Creator, is One, Indiviſible, and of a Unity, different from all other Unities.

III. I believe that He is Incorporall, and that no Corporall Quality can poſſibly be imagined to be in Him.

IV. I believe that He was, from all Eternity; and that all other things, beſides Him, had a Beginning at ſome time.

V. I believe that He onely is to be worſhipped, and ſerved; and that we ought not to worſhip, or ſerve any other, either as Mediators, or Interceſſours.

[Page] VI. I believe that there have formerly been, and may yet be Men, ſo diſpoſed, as to be fit to receive Divine Influence; ſuch as the Prophets were.

VII. I believe that Moſes was the Greateſt Prophet, that ever hath been; and that He was indued with a Different, and Higher Degree of Prophecy, then any other.

VIII. I believe that the Law, which was given by Moſes, was wholly Dictated by God; and that Moſes put not one ſyllable in, of Himſelf; and ſo likewiſe, that That which we have by Tradition, by way of Explication of the Precepts of that Other, hath all of it proceeded from the Mouth of God, delivering it to Moſes.

IX. I believe that this Law is Immutable, and that nothing is to be added to, or taken from it.

X. I believe that God hath knowledge of, and obſerveth all Humane Actions.

XI. I believe that this God rewardeth thoſe that keep his Law; and puniſheth thoſe, that are Tranſgreſſors of it; and alſo, [Page] that the Greateſt Reward is to be expected, in the World to come; and, that the Greateſt Puniſhment, is the Damnation of a Man's Soul.

XII. I believe that the Meſſias is yet to come; who is to be Greater then any King, that hath ever been throughout the whole World: who, though he be long in coming, yet we ought not to doubt, but that he will come at laſt; neither may we prefixe a time for his coming, or endeavour to collect, when it ſhall be, out of the Scriptures: Believing withall, that there never more ought to be any King in Iſrael, that is not of the Stock of David, and of Solomon.

XIII. I believe that God will raiſe the Dead to Life again.

Theſe are the Fundamentall points of their Belief: with which I ſhall conclude this my Hiſtory of the whole Manner of life, and Points of Faith, of the Jewes.

FINIS.

Information about this book

Title statement

The history of the rites, customes, and manner of life, of the present Jews, throughout the world. VVritten in Italian, by Leo Modena, a rabbine of Venice. Translated into English, by Edmund Chilmead, Mr. of Arts, and chaplain of Christ-Church OxonHistoria de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi. English

Modena, Leone, 1571-1648.

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1650

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2006-06 (EEBO-TCP Phase 1).

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A47706

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Wing L1099A

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ESTC R216660

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99828385

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99828385

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32812

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— The history of the rites, customes, and manner of life, of the present Jews, throughout the world. VVritten in Italian, by Leo Modena, a rabbine of Venice. Translated into English, by Edmund Chilmead, Mr. of Arts, and chaplain of Christ-Church Oxon, Historia de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi. English, Modena, Leone, 1571-1648., Chilmead, Edmund, 1610-1654..

Extent

[46], 80, 91-249, [1] p.

printed for Jo: Martin, and Jo: Ridley, at the Castle in Fleet-street, by Ram-Alley,. London :: 1650.. (An English translation, by Edmund Chilmead, of: Modena, Leone. Historia de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi.) (Running title reads: The history of the present Jews throughout the world.) (Text is continuous despite pagination.) (Reproduction of the original in the Cashel, Cathedral Library.)

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