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 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 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 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 Table-cloath 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 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 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 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 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 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 Table-cloth 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 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 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 Working-daies 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 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 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 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 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
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 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 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 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 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 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 4. They also take a Branch of Palme-tree 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. Sâ—metisque vobis die primo fructus arboris pulcherrimae c. And ye shall take you on the First day the 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosâ—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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kathâ—â— Beresâ—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 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 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 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 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 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 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
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 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 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 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 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 Women use to beautifie with Needle-work 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 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
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. 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 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 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 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 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 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 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
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 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 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 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 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 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 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
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 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 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 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 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 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 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 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 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