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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47706	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.	1650 (1650)	Wing L1099A; ESTC R216660	90,789	288

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

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 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 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

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 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 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 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. 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 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. 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 Child-birth 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 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. 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. 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 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 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 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 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. 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 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 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

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

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 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 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 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 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 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 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 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 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 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

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 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 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 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 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 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 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 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