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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

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

Three Precepts which the Women are enjoyned to observe because They commonly make the Bread CHAP. X. Of their Manner of sitting at Meat BEfore they sit-down to Meat they are bound to Wash their Hands very carefully wherein the Rabbines have delivered very many Subtilties and nice Circumstances to be observed as they have likewise done about the Washing of Hands every Morning as hath been before touched Part. 1. cap. 7. 2. After they are sate down they use to say for the most part the 23. Psalm Dominus regit me c. The Lord is my Shepherd therefore can I lack nothing c. and afterwards the Master of the House takes a Loaf of Bread and faies a Benediction over it which having done he breaks it and gives to each person at the Table a piece of it about the bignesse of a great Olive and afterwards every one eats as much as he pleaseth And so the first time that any one drinketh he sayeth the Benediction before set down Part. 1. cap. 9. 3. The Rabbines have delivered many particular Circumstances relating to Civilitie and Modestie which are to be observed during the time of sitting at Meat and in particular that they must not cast upon the ground nor trample under feet any Bread or other Meat that they seem not to despise Gods gifts 4. When they have done Eating they Wash their Hands and take up their Knives from off the Table because say They the Table represents the Altar upon which no Iron Tool was to come and many use to say the Psalm that was used to be said by the Devites in the Temple on that day of the Week and likewise the 67. Psalm Deus misereatur nostri c. God be mercifull unto us and blesse us and cause his face to shine upon us c. And if they be Three or More that eat together then doth one of them command a Glasse to be Washed and filling it with Wine he taketh it up from off the Table saying with a Loud voice Sirs let us Blesse his Name of whose good things we have been filled and they answer him and say Blessed be his Name who hath filled us with his good things and by whose goodnesse we live And thus they proceed in giving Thanks to God who giveth Food to everything who gave the Land of Promise to the Ancient Fathers beseeching him that He would again build up Jerusalem After this the Master of the House blesseth them and prayeth for Peace and having so done he giveth to each of them a little of that wine which he hath in his Glass and he himself also drinks of it and so they rise from Table PART III. CHAP. I. Of the Feast of the Sabbath THe Jewes have the Sabbath in very great Veneration and far above all the Other Feastivals as being in so many several places of the Scripture made mention of and commanded to be kept even from the very Creation of the World as namely in Gen. cap. 2. and Twice in the Decalogue besides very many other places where the doing of any manner of Work is forbidden and a Rest upon that day enjoyned to All. 2. The several Works forbidden upon that day are reduced by the Rabbines to Thirtie Nine Heads under which are comprehended all kinds of Work whatsoever And the Heads are these to Plough to Sow to Mow to bind up in Sheaves to Thresh the Corn to Winnow it to Try it to Grind it to sift the Meal to Knead dough to Boile to Lop or Shread to Whiten any thing to Card to Spain to Wind in Scaines to Warp to Weave to Die to Tie to Untie to Sewe to Tear asunder to Build to Break down to Use a Hammer to Chase any Beast to Kill it to Flea it to Dresse it to Fetch off the Hair of the Skin of it to Cut it out into Joynts to Write to Cancel to Rule Paper or the like to Kindle a Fire to Quench it and to Carry any thing from a Private place to a Publick These are the General Heads under which are comprised all the particular Kinds that are Reducible to these Generals as for Example To Use a File upon any thing is comprehended under the Title of Grinding of Corn because that in Both these One Body is reduced into Many So likewise to make any thing to Coagulate or to gather into a Curd is comprised under the. Title of Building because that in both these One Body is made up of Many and so in all the rest And all these things that are herein to be observed are with very great Subtiltie and Punctualitie delivered by the Rabbines who have declared at large how and in what manner these Particulars are to be observed 3. They may not either Kindle or Put out a Fire according to that which is commanded Exod. cap. 35. ver 3. Non succendetis ignem in omnibus habitaculis vestris die Sabbati Ye shall kindle no Fire throughout your habitations upon the Sabbath day and therefore neither do they meddle with any Fire nor touch any Wood that is on fire nor Kindle any nor put it out nor do they so much as Light a Candle upon the Sabbath day And if the place be Cold where they dwell except they have any Stowes or Hot-houses or else have some one that is no Jew to kindle a Fire for them or had so ordered the matter aforehand that the Fire should kindle of it self at such a time they must even be content to sit in the cold all that day 4. And therefore they Dresse not any Meat upon the Sabbath day themselves neither do they cause any others to do it for them neither may they eat any thing that is either Dressed brought forth into the World or any Fruit gathered in upon that day 5. They may not carry any Burthen upon that day and therefore no man is to have upon his back anything that is not of his Necessarie Apparel and tied on for otherwise they say it is to be accounted as a Burthen or Load And the same is observed by the Women in their Dressings and in that of their Children and Servants and even of their Beasts also seeing it is so commanded Exod. cap. 20. and likewise Deuter. cap. 5. ver 14. Non facies in eiquicquam operis c. In it thou shalt not do any work Thou nor thy Son nor thy Daughter nor thy Man-servant nor nor thy Maid servant thine Oxe nor thine Asse nor any of thy Cattel c. 6. It is not lawfull to treat upon any Publick Affairs or to make any Bargain or to make any Order touching Buying Selling Giving or Taking into Possession as it is written Isaiah cap. 58. ver 13. Si averteris a Sabbato c. If thou turn away thy foot from the Sabbath from doing thy pleasure on my Holy day and call the Sabbath a delight the Holy of the Lord Honourable and shall honour Him not doing Thine Own ways nor

finding thine Own pleasure nor speaking thine Own words c. 7. They may not touch or handle any thing of Weight or burthen nor any Tool or Instrument of any Act or Work that may not be done upon the Sabbath 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

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

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