Selected quad for the lemma: end_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
end_n	begin_v	day_n	evening_n	2,444	5	10.9158	5	true

Text snippets containing the quad

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

Four-cornerd garment is not any where in common use among them because it would make them a scorn and Laughingstock to the Nations among whom they live they instead thereof wear only under their other Garments a kind of square Frock with the aforesaid Pendants or Tassels fastened to it and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbancanfod and this they do in remembrance of the Commandements of the Lord as it is enjoyned them in the above-cited place of Numb ver 40. Quas cum viderint recordentur omnium mandatorum Domini c. That ye may remember and do all my Commandements and be holy unto your God Notwithstanding in their Schools at the time of their Prayers they put on a certain square Woollen Vestment with the said Pendants fastened at each Corner of it and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taleth as we shall shew hereafter cap. 11. 10. The men also ought to wear continually their Frontlets which the Scripture calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Totafot and are named by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephilin commanded them Deuteron cap. 6. ver 8. cap. 11. ver 18. Et ligabis ea quasi signum in manu tua c. Therefore shall ye lay up these my words in your heart and in your soul and bind them for a sign upon your hand that they may be as Frontlets between your eyes the manner and form of these you shall have described cap. 11. Notwithstanding at present partly to avoid the scoffes of the Nations where they live and also because they account of these as of a Holy thing and such as ought to be used with great Discretion and not upon every Triviall Occasion they neither put on These but only in the time of Prayer 11. Some of them observe in dressing themselves in the Morning to put on the Right stocking and Right shoe first without tying it then afterward to put on the Left and so to return to the Right that so they may begin and end with the Right side which they account to be the most Fortunate 12. They hold it also an unbeseeming thing for a man to make himself ready without putting on a Girdle or something that may divide the Lower part of the body from the Upper CHAP. VI. Of their Modesty in Evacuation THe Rabbins have delivered very many Circumstances to be observed in Evacuation or Easing the body concerning the place and manner how they are to order themselves in the Act all which are tending to health civility and modestie And they have been the more easily induced to treat of this Particular because they found it specified also in the Law Deuteron cap. 23. ver 12. c. Habebis locum extra castra ad quem egrediaris ad requisita Naturae gerens paxillum c. Thou shalt have a place also without the Camp whither thou shalt go forth abroad And thou shalt have a Paddle upon thy weapon and it shall be when thou wilt ease thy self abroad thou shalt dig therewith and shalt turn back and cover that which cometh from thee For the Lord thy God walketh in the midst of thy Camp c. therefore shall thy Camp be holy that he see no unclean thing in thee c. 2. And first They say that they must accustome themselves to do this business in the Morning as soon as they are up and afterwards to wash their hands that so they may go clean to their Prayers 3. Whensoever a man feeles himself moved toward this businesse he must not hold it for in so doing he should render himself willingly abominable against the Command given Levit. cap. 11. ver 44. Nolite contaminare animas vestras c. 4. If the place be such as that they may be seen by any they must then use all possible Honesty and Modestie In Ancient times when they had not the Conveniencie of doing this businesse within doores but were fain to go abroad they observed very many points tending toward the Modestie of the Act and because the place might sometimes not be so safe and free from dangers they used a certain form of Prayer or Invocation to their Tutelar Angels that they would defend them from all dangers but at this time there is no such thing used 5. After they have done they must wash their hands and give praise to God acknowledging his great Goodnesse and Wisedome in that he hath made Man in so Wonderful a manner and so preserves him Whereas if the passages for the Evacuating the superfluities of the body should be stopt up never so little a while he would die And this Benediction they use to repeat as often in the day as their Necessitie calls them to this Act. CHAP. VII Of the manner of their Washing in the Morning THey wash their Hands and Face every Morning as soon as they are up and before they have so done they take speciall care that they touch not either Bread or any thing that is to be eaten neither any Book or Holy thing 2. As concerning the Quality of the Water and the manner of Washing the Rabbines have written and enjoyned many Subtilties and nice Circumstances and they also say that the water must not be cast upon the ground nor may they tread upon it because they account it an Unclean thing 3. While they are Wiping their hands and face they say a Benediction as we shall see in the 9. Chapter following CHAP. VIII Of Uncleannesse IT was ordained in the Law as appeareth out of Leviticus that whosoever touched a Dead body or the Carcasse of any Creeping thing or a Leaper or Menstruous person and the like should be Unclean but for as much as the reason of this was because such persons were forbidden to enter into the Temple now that the Temple is destroyed They say that all these Precepts of Uncleannesse are ceased also Only this one remained some time in force by the Appointment of Esdra namely that he whose seed of Copulation hath gone from him should be Unclean as it is commanded Levit. 15. 16. Vir de quo egredietur semen Coitus c. And if any mans seed of Copulation go out from him then he shall wash all his flesh in Water and be Unclean untill the Even But this being afterwards found to be too full of trouble and difficultie to be observed by reason of the frequent Commerce betwixt Man and Wife it was at length wholly dispensed withall CHAP. IX Of their Benedictions or Laudatory Prayers WE are here to understand that it is ordained by the Rabbines that they should say a Benediction and render particular praise and thanks to God not onely for every Benefit that they receive and in all their Prayers but even upon every Extraordinary Accident also that befalls them and in every action that they do and likewise for every Meat they eat and every Liquor they drink and every Good Smell for all the Precepts of the Law and of

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