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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

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

longer bound to the payment of these Gifts except those Jews only that inhabite within the Territorie of Jerusalem and other parts of Judaea and also because there are very few of them that have either Lands or Flocks it is hence come to passe that notwithstanding there are many among them that pretend to have it delivered over unto them by Infallible Tradition that they are descended of the Stock of the Ancient Priests and Levites yet since the Transmigration hath been so long and so Universal these men have no Priviledge at all above the rest save onely that the Price of Redeeming the First-born of their Sons belongs to Them and besides they have the Priviledge of being the First in Reading in the Pentateuch when they are invited up to it among others as was declared in the Precedent Chapter Part 12. They also Blesse the People upon solemn Feastival daies saying those words out of Numb chap. 6. vers 24. Benedicat tibi Dominus custodiatte c. The Lord blesse thee and keep thee c. 4. They may not touch not stand under any Roof or Covered place where any Dead Person is The First-born of their Males are also redeemed from Them as we shall shew Part. 4. Chap. 9. 5. A Priest may not take to wife any woman that hath been put away by a former Husband nor any Kinswoman that hath had the Caliza or been refused by her Husbands Brother as shall be declared Part. 4. cap. 7. 6. Lastly in some few Cases the Levites follow in their order next after th●● Priests CHAP. XIII Of their Flocks and Tillage of the Ground THey may by no means sow two sorts of seed together as Wheat and Barley and the like much lesse may they sow them together with the stones of Grapes as it is written Levit chap. 19. ver 19. Agrum tuum non sere● diverso semine c. Thou shalt not sow thy field with Mingled Seed c. Neither may they Graffe any Tree or Plant as a Nut-tree upon a Peach-tree or an Apple-tree upon an Orenge-tree and the like neither may they plant young Graffes among their Ploughed Lands notwithstanding it is lawful for them to eat of the fruit that growes upon the said Graffes or Trees 2. If a Man plant any Tree that beareth fruit he may not eat of the fruit of it till after the Third year that it had been planted notwithstanding that Anciently it was the Fourth year also to be brought unto the Temple and Now it is redeemed with some little Ceremonie And this they observe out of the said Levit. 19. 23. 3. They may not put together any Beast with another that is not of the same kind as an Asse and a Cow or the like that they may engender one upon the other as it is said Levit. chap. 19. ver 19. Jumentum tuum non facies coire cum alterius generis animantibus c. Thou shalt not let thy cattel gender with a diverse kind Neither may they yoak them together either in plowing their Land or drawing a Cart as it is enjoyned Deuter. cap. 22. ver 10. Non arabis in Bove simul asino c. Thou shalt not plow with an Oxe and an Asse together 4. In reaping their Corn they were to leave a part of their field uncut and so likewise in gathering in their Vintage they were commanded to leave some Grapes behind them 5. Every Seventh year their land was left Untilied and whatsoever sprung up of it self that year went to the Poor as we find Levit. cap. 25. 6. The Firstlings of the Males of every Clean Beast as of Cow Sheep and the like if they be without blemish they may neither eat nor keep for their own use because Anciently they were to be given to the Priest or else they were to be redeemed of him And so at this time they may not make any use of them neither for food nor any other service except they should chance to be some way Defective An Asse must be redeemed with a Lamb given to the Priest as it is written Exod. 13. 13. 7. If any one find a Nest in the field of Clean Birds that is to say such as it is lawful for them to eat and the Damme sitting either upon the Egges or the young ones he may not take the Damme with the young but if he will take away the Egs or the young ones he must let the Dam flie And this is commanded in the Chap. 22. ver 6. Deuteron Si nidum avis inveneris c. If a Birds nest chance to be before thee in the way in any tree or on the ground whether they be young ones or Egs and the Dam sitting upon the Young or upon the Egs thou shalt not take the Dam with the Young CHAP. XIV Of their Charity to the Poor and their Tendernesse shewed to their very Beasts IT cannot be denied but that this Nation is very full of Pitie and Compassion toward all people in want whatsoever seeing that notwithstanding there must necessarily a very great number of them be such the greatest part of them being Poor and the whole Nation exposed to more Misfortunes then any other People in the world and besides those few Rich men that are found amongst them having neither any Revenues or Possessions which are onely properly to be called Riches yet notwithstanding do they relieve all their Own Poor principally and besides these what other Person soever they find to be in want and that upon all occasions 2. In great Cities the Poor go every Friday and on the Eves of every solemn Feastival to the houses of the Richer sort and of others also that are but of Indifferent Fortunes collecting their Benevolence and to all of them is given something according to each man's Abilitie besides that there are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parnassin or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Memunim men that are deputed to be Overseers of the Poor and which send their Allowances home to their houses especially to such as have been men of Esteem as also to those that are ashamed to ask to the sick and to poor Widows who do not so much as stirre abroad all the week long 3. In each School or Synagogue all the Offerings are put together and Part of That also which is given for the Favour of being an Assistant in any of the Religious Ceremonies before mentioned cap. 11. paragr 14. and that which is cast into the Poor man's Box and all this is distributed among the Poor 4. But in case of any extraordinary Occasion as when any Poor man either of that Citie or a Stranger is to marry a daughter or to ransome slaves or the like the aforesaid Overseers procure a Promise to be made him from each particular man in the Congregation that is to say the Chaunter upon the Sabbath day goes about the School and saies to each particular person The Blessing of God be

without Pricks which are instead of Vowels and the Phrase of these books also being very different from that of the Scripture of the Bible and therefore not to be learnt without much pains and practise it rendreth the reading of these Books the much more difficult 3. Notwithstanding some among them that are more quick-witted and of better Parts then ordinary go on from these books to the Misnah and to study the Talmud which they account for the Ground-work of all Knowledge and the best study they can betake themselves too for very few of them apply themselves to the study of any other Sciences as hath been said before Part. 2. Cap. 2. 4. When a Son is now come to be Thirteen years and a day old he is then accounted a Man and becomes bound to the Observation of All the Precepts of the Law and therefore he is now called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar mitzvah that is to say Filius Mandati a Son of the Commandement although some call him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bar de minian that is to say one that is of age to do any businesse and may make One in the number of the Ten that are required to be present at any of their Publick Acts of Devotion And whatever Contracts he makes they are of force and if he were formerly under Tutors he is now Freed from their Jurisdiction over him and in a word both in Spirituall and Temporal Affaires he is Absolute Lord and Master of Himself 5. A Girle when she is come to the age of 12. yeares and a half is called a Woman CHAP. XI Of the Honour they account due to their Parents Tutors Rabbines and Ancient persons THe Obligation is great that they hold a Son hath to honour his Father and Mother observing the Command given Exod. cap. 20. Honora patrem tuum Matrem tuam Honour thy Father and thy Mother c. And the Particulars of this Duty are at large set down by the Rabbines who affirme that we must honour them not onely while they are Living but when they are Dead also 2. They also instruct Fathers how they ought to carry themselves towards their Sons and especially when they now begin to be of years that so they give them not Occasion to despise them 3. They conclude also from the aforesaid passage in Exodus That every man is bound to honour his Elder Brother and his Step-mother also and for his Master or Tutor who hath instructed him in the Principles of Religion they account him worthy of more respect and observance then his Father that begot him for they say that He hath given him onely his Being but the other his well-being After these they have respect to all Religious and Learned Persons doing them all honour both in their words and actions They also reverence all ancient persons as they are commanded to do Levit. cap. 19. And the Rabbines say that Honour is likewise due to any Ancient person whatsoever or of what Nation or Religion so ever as being one that hath a long while been a Citizen of the World and hath seen many Occurrences and consequently must have much Knowledge and Experience in things of this World as it is written Job cap. 12. In antiquis est sapientia in multo tempore prudentia With the Ancient is Wisedome and in Length of Daies Understanding PART V. CHAP. I. Of the Jewish Hereticks and particularly of the Karraim THere were toward the later end of the second Temple standing divers Sects of Hereticks among the Jewes of which we shall not here discourse it being besides our purpose in hand to give an Account in this place of any thing save the present condition of things amongst them And therefore the Reader is to take notice that of all the ancient Kinds of Hereticks there is at this time onely one Sect remaining who though they are Jewes and observe the Law of Moses are yet accounted amongst the rest of that Nation as Hereticks and are commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karraim which Name is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Karah Legere to Read whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mikrah Lectura Scil. Sacra that is to say the Holy Scripture or Writings because these men keep themselves so strictly to the bare Text of the Bible as that they hold that we ought onely to observe the Pentateuch as it lies in the bare Letter neither do they admit or will they hear of any Interpretation Glosse or Exposition of the Rabbines whatsoever 2. These are questionlesse some of the old stock of the Sadduces though somewhat Reformed because they follow their Doctrine in rejecting all things save onely the Literall sense of the Scripture Onely whereas the Sadduces denied the Immortality of the Soul and so consequently both Hell and Paradice and Purgatory and the Resurrection of the Dead and the like these men therefore considering that in holding these Opinions they should stand at a distance with all the Religions in the World besides seeing that not onely the Jewes but also all other Religions generally acknowledge This Truth they have taken it into their Belief as they have also admitted of some of the most Ancient Traditions that so by this their compliance they might render themselves not so odious even to their own Nation of the Jewes under which Name they also passe although it is most certain that they are in truth descended from and really are Sadduces 3. There are many of them in Constantinople in Cairo and in other Parts of the East as likewise in Russia where they live according to their own Rules having Synagogues and certain Rites of their own but under the name of Hebrews or Jews and which is more they pretend themselves to be the onely True Observers of the Mosaicall Law 4. In all places wheresoever they live they are beyond measure hated by the rest of the Jews whom these men by way of Reproach call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rabbanim that is to say Observers of the Rabbins And the Hatred they bear to those men is so great as that they will not contract any alliance with them nor willingly have any manner of conversation with them at all as conceiving them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ma●●zerim that is to say Bastards because that in the businesse of their Marriages and Divorces and in the Purification of their Menstruous women they do not observe the Ordinances of the Rabbins And which is more then all this if any one of These men should be converted and desire to be admitted into the number of the Rabbanim that is to say of the Other Jews they would not by any means accept of him CHAP. II. Of the manner of being made a Jew IF any have a mind to be made a Jew he must first be examined strictly by Three Rabbins or other Persons in Authority what it is that hath moved him to take up this Resolution and particularly