churlish Oxe and for fear of him to cease praying til he be gone and past It is not lawfull for him that prayeth to touch his naked body with his hands yet may be touch his hands and neck If in this time he be so necessitated as to scratch his body he must do it upon the garments He that prays must move his whole body hither and thither as it is written All my bones shall say O Lord who is like unto thee The Chanter also of the Synagogue in the time of divine Service ought to pray standing in some hollow low deep place and to read the Prayer distinctly and with as loud a voice as he can possible I have seen with mine eys the Reader fall down upon his knees before the Pulpit because in that place the earth was level and not one place lower then another and to have said Prayers with as shill a voice as he could have done from an higher seat These Prayers they pour out of a collected narrow heart chiefly to this end that they may obtain the remission of their sins and that according to the example of David saying Out of the depth have I called unto thee O Lord and finally which is the perfection of all every one ought to labour with all his strength to answer Amen at the end of every prayer Hence it is written in the Booke Tanchuma that it was the saying of Rabbi Jehuda that whosoever saith Amen in this world shall bee accounted worthy to say Amen in the world to come hence is that of King David Blessed be the Lord God of Israel Amen Amen By which double Amen he notes unto us that one Amen is to be said in this world another in that which is to come The wisest among the Jews say that whosoever shall say Amen with great attention shall bring to pass that thereby their redemption shall appoach with all speed and suddenly be accomplished How I pray you when Amen is pronounced after the manner that it ought to be then God shakes his head and saith Wo unto those children who are banised from their Fathers Table And how much comfort is it to a Father thus to be praised of his children thereupon God begins to think of the deliverance of his people out of their captivity and that he ought not to do otherwise for though he hath put and exiled them out of his sight for their sins yet he suffers with them and the grief of his children vexeth him at the heart Upon which Rabbi Juda hath this simily Even as a Mother having a Daughter who is immodest and disobedient who also hath been got with child by some or other casts her out of her doors for her unchast life and useth much unmerciful carriage towards her yet in the hour of child-birth she suffers and laments with her after a wonderful manner even so God hath sent us into banishment for our sins yet having compassion he will redeem us when we seriously pray unto him It was formerly noted that they ought every day to run over a whole century of prayers and thanksgivings and this they very magisterially demonstrate and that with great subtilty and after the Cabalistical manner and first of all out of those words of Moses Now therefore O Israel hear what the Lord God requireth of thee Here the Rabbines read not the words according to the original Maâ— schoel which is what the Lord requires but Meah schoel that is to say The Lord requires an hundred so that Moses intent in this place was no other then if he had said God every day requires of thee an hundred Prayers But out of what puddle did these skilfull Fishers the Cabalists angle out this exposition the answer is First Moses insinuated so much unto us by putting an hundred letters in this very verse Secondly it is demonstrate by a secret of the Kabala by which is made a certain transposition of the Letters to wit when the first letter of the Alphabet is put in the place of the last and that which is immediatly before the last is put in the place of the second which kind of change the Cabalists cal Athbasch that is when Thau Aleph Beth and Schin are mutually changed one for another So by the benefit of this secret there comeâ— two letters in the place of Mem and He which make the word Mah above mentioned which are Tzadâ— and Jod which in computation make an hundred Thirdly it is read in the Talmud that David appointed these hundred prayers at that time when there dayly died in Israel an hundred men for which cause these hundred petitions are dayly to be repeated This is also evidently proved out of those words which we find thus written in the second Book of Samuel David the son of Ishai saith even the man who was sâ—t up on high the annointed of the God of Jacob and the sweet singer of Israel The man Hukam al der hocherhoben ist for so the Vulgar German â—enders it for Hukam properly signifies one that is exalted Al hight according then to the Cabalistical mysterious Art the letters of the word Al being Lamed and Ajin make in number an hundred and the meaning must be this the man saith by whom these hundred laudatory Petitions were erected and instituted This Interpretation was taken out of the artificial archives of the Jewish Theology into which no Christian may enter Many more such shal hereafter be produced which is the reason that I will trouble the Reader with no more in this place but proceed to declare the carriage of the Jews at home after their return from the Synagogue I will conclude all with the saying of the Prophet Esay When you shall stretch out your hands I will hide mine eyes from you and though you make many Prayers I will not hear for your hands are full of blood Again in another place Your iniquities havâ— seperated betwixt you and your God and your sins have hid his face from you that he wil not hear for your hands are defiled with blood and your fingers with iniquity your liâ—â— have spoken lies and your tongue hath murmured iniquity CHAP. VI. How the Jewes after morning prayer behave themselves and prepare themselves to dinner BEfore the men returne home from the Synagogue their wives have swept and made the house very neat and cleanly lest their husbands eies should fasten upon any object which might molest and disturbe them in their pious meditations because these are as yet erected to God who keeps his residence in the highest Heavens Now if every man returning to his own house findes every thing in a decent order then his understanding remains pure and his mind untroubled but if he finde the contrary his understanding becomes muddy and perplext A wife that is honest indeed laies her husband a book upon the table which is either the Pentateâ—ch or some reprehensory
from my bed to rest that I may tender my service and do homage to the King of Kings who hath given me life and nourishment and doth defend me against all mine enemies of what quality soever Whosoever hath in him any relish of godliness ought every morning to entertain the pangs of grief and sorrow for the Temple of Jerusalem praying that that Temple and City may with speed be re-edified And who before the Day star appear or the clouds of night he dispeld by the Suns approach ere that he forsake his pillow shall wash his couch with tears for the desolations of the Temple of Jerusalem and the long captivity shall gain this much that God being mercifull unto him shall not suffer his prayer to be deprived of audience In Maseches Sanedrin the Rabbines upon those words in the Lamentations of Jeremy She weeps in the night without any intermission of weeping dispute and say that if any hear the voice of one weeping upon the night it is so intermixt with the Gall of bitternessi that he must of necessity second the mourner in his dolesull notes The very same which happened to Rabbi Gamaliel who upon the night time hearing the mournfull out cries of a certain woman for the death of her son counted his life bitter unto him and bare a part with her weeping most bitterly Rabbi Jochanan saith that when any one doth lament upon the night time the fixed stars and Planets condole with him Their Chachamim write that he who weepeth ought to let his tears find a current through the narrow â—hâ—ud gates of his eyes because then God will arise and gather them into his bottle And then if there chaâ—ce to be a promulgation of any decree by the enemies of Israel to destroy them God shall remember these godly men who shed â—ears in abundance shall take these boâ—tles full of them pouring them upon and blotting out the hand-writing that was against them that no evil may befall the Jews Hereupon the Prophet David Thou tellest my flittings and putst my tears into thy bottle are not these things written in thy booke By these words David would specifie thus much that God pours out the Vâ—ols of tears upon the writings or books put out against the Jews and so defaceth them that they become canceâ—'d and of no force To the same purpose he speaks in another place He that soweth in tears shall reap in joy The Author of the Book Reschith Chochmah in the 111 pag. saith that he received it by tradition from his Elders that it is very soveraign for a man to sprinkle tears upon his brow and to rub them in because there are some sins written in his brow which by this means may be blotted out according to the words of the Prophet saying Thou shalt set the letter Thau upon the foreheads of the men c. The Cabbalists write that if any have a desire to list up his prayer unto that holy and blessed God that he would vouchsafe to deliver the Jews out of their long continued bondage he ought to do it when it begins to dawn that he ought to weep heartily and send forth strong cries so shall his words enter into the ears of the Lord of Hosts and then chiefly because there is nothing which may disturb him in his prayers none also found who shall move his tongue against the children of Israel We find it recorded by Jeremy The Lord shall roar from on high and utter his voice from his holy habitation The Lord roars in the morning upon his beauty The beauty of the Lord is the Temple of Jerusalem and that is holy which as he hath permitted to be destroyed so is it his pleasure that it shall be built again and that he may be warned unto the enterprise he will be early intreated Hence David saith My voice thou shalt hear betimes O Lord early in the morning I wil direct my prayer unto thee and will look up In the morning that is when it begins to be day I will go into thy house he will not do the same upon the night because in the beginning of the night God causeth all the Gates of Heaven to be shut up and the Angels sit as Porters and are silent God sends away the evil spirits into the world who hurt every one they meet The middle of the night being past a great cry is heard in Heaven and it is commanded that they should set open the Gates the day now approaching to this end that none might wait too long This cry is heard by the houshold Cocks here upon earth who clapping their wings with a shril voice awake us mortals Then these evil spirits lose all their power so that they cannot do any more annoyance for which cause the Rabbines have ordained a certain thanksgiving which they whould have repeated in them morning by them that hear the Cock crow saying Blessed be thou O God who art Lord of the whole world that thou hast given understanding to the Cock To be briefe whosoever fears the Lord wheresoever he live needs not the Cock to awake him He that alwayes in aw the Lord doth keep Needs not to be awaked of his sleep Moreover it is the will of the Chachamim that non presume to raise himself up in his bed or sitting up therin to put on his shirt being naked but lying still should strive to wind himselfe into it with his hands and head lest the wals and beams of the house might behold the secret parts of his naked body Rabbi Jose boasts in Masseches Schabbas Thus long have I lived and yet the beams of the house did never see the hem of my shirt thereby signifying that he never invested himselfe therewith being naked but lying hid in his bed Hereupon it is a position of their grand Sophies that none ought to put on his coat being naked much less is it permitted that he should walk or stand naked in his bedchamber For suppose any sudden fire or some great tumult might arise whose rarity might so affright him that he should run naked out of his bed-chamber with what a countenance can such a one shew himself It is not also lawfull for any one being naked to make water by his bed side for of such men the Prophet Amos speaketh saying They sleep in beds of Ivory and stretch themselves upon their Couches The Hebrew word Seruchim which signifies to stretch out the Rabbines translate to be resolved into stinking matter as they expound the same Jer. 49. 7. upon which place R. Jose the son of Chaninâ— saith these are they who stand naked before their beds No man ought thus to think with himselfe It is dark I am in my Closet no eye sees me I say every one ought with all diligence to abstain from such cogitations for Gods holy Majesty is above all and present in every place The whole earth is full of
they ought to leave their beds and go to prayers Blessed â—e God c. That he created me an Israelite or a Jew or as others render it that he did not make me one of the Gentiles By Gentile they understand Christian which they esteem as Infidels Idolaters and a cursed Nation The woman saith blessed be God c. that he created me a Jewess Blessed be God c. that he hath not created me a servant this also thwarts the profession of Christians whom they account their vassalls who shall sow and plow their ground and shall do all manner of servile imployments for them while in the mean time they shall sit behind a hot fornace rosting apples tossing up whole bowls of wine What kind of Captivity is this They answer if any man rest himself in any place having a huge Bowl of rich wine in his hand then he is free from bondage when on the contrary the Christians are forced to labour and till the Earth in the sweat of their browes and nostrils Blessed c. That he hath not made me a woman the women instead thereof say Blessed c. that he hath created me according to his own good will and pleasure This is done in contempt of the womans sex because they are not comprehended in the Covenant of Circumcision by which God â—eals unto himself his own peculiar people and therefore this Scripture must perforce be hatched in the womans brains that is to say whether they be in the Catalogue of Israelites as their husbands are Blessed c. who exaltest the humble Blessed c. who gives sight unto the blind This Thanksgiving is usuall when they first wake out of their sleep and unshut their eye-lids Blessed c. who makes the crooked straight this they say when lifting themselves up in their bed they go about to attire themselves Blessed c. who clothes the naked this they say when they put on their cloaths Blessed c. who raiseth them that fall Blessed c. who bringeth the prisoners out of Captivity These two severall Thanksgivings are assigned for this reason because God in the time of sleep doth in that manner sustaine and multiply mans spirits that they may again exercise their proper functions the time of their being asleep being like unto prisoners in the pit Blessed c. who stretcheth out the earth above the waters this they say when rising out of their beds they begin to tread upon the ground Blessed c. who directs prepares and governs the wayes of man this he saith so soon as he comes out of his bed-chamber Blessed c. who hath created all things necessary for this life this he utters when he ties his shooes Blessed c. who girdest Israel with the girdle of strength this he saith when he puts on his girdle which every Jew is bound to do as hath been formerly declared Blessed c. who crowns Israel with comelinesse this he saith when he puts his hat upon his head for it is an hainous offence to go out of his Chamber uncovered Blessed c. who refresheth the weary Blessed be thou O God our Lord King of the whole world who removest sleep from mine eyes and slumber from mine eye-lids These prayers ended being so many in number they adde two more wherein they petition God that he would vouchsafe to keep and defend them against sin reprobate angels wicked men and all kind of evil Then humbling themselves before God they confess themselves guilty and relying only upon the mercy of God they comfort themselves again with a certain Prayer beginning Ribbon Col haolamim and with much boasting and many brags in that oath which the Lord sware unto Abraham being about to sacrifice his Son Isaac say yet we are thy people and the children of thy Covenant and O blessed men that we are how goodly is our portion how pleasant our lot how beautifull our Inheritance O blessed men that we are who every morning pronounce this sentence Heare O Israel the Lord our God is one God! Gather us that trust in thee from the four corners of the earth by which action all the Inhabitants of the world shal know that thou art God alone O our Father which art in heaven run after us with thy mercy even for thy names sake because thy name is named upon us and confirm and establish in us that which is written At that time will I bring you back at that time will I gather you and give you a name and renown amongst all the people of the earth when I have turned againyour captivity saith the Lord God After these be ended there follow 2 other short Prayers in which they give thanks for the Law delivered to them from heaven From the Law they proceed to their sacrifices which because they may not offer in these dayes they are banisht out of their own Land their Temple is laid desolate as their Ancestors were accustomed the sacrifice of the lip succeeds in the place thereof and reading only the precepts coÌ„cerning sacrifices as they ought in their appointed times to have been offered they solace themselvs with that saying of the Prophet though in a sense perverted We will sacrifice the calves of our lips After this they ruminate the historical narration about sacrifices as also a certain prayer beginning Rabbi Ismahel concerning the use of the Law and the manifold exposition thereof which being grounded upon the Talmud is so barbarous and difficult that not one Jew amongst an hundred is able to understand it This they read in such a manner as the Vestal Virgins do the Psalter This done they say a Prayer in which they Petition for the re-edification of Jerusalem and the Temple which they daily even unto this day expect and hope for yet this they say with such a fainting voice that none can hear it The words are these Let it be thy good pleasure before thy face O Lord and God the God of our Fathers that the holy house thy Temple may be built again in these our dayes and give unto us a will to abide in thy Law Hereupon rising up with great joy and shouting they chant out another laudatory Prayer or thanksgiving hoping that God will shortly begin to lay the foundation of their new Temple and bring them back again into their own Land Then sitting down they repeat a long Prayer collected out of the Psalms of David reading withall some whole Psalmes and a part of the thirtieth Chapter of the first book of Chronicles and lastly singing the last words of the Prophet Obadiah which are these Saviours shall come up on mount Zion to judge the Mount of Esau and the Kingdome shall be the Lords With attent minds and much rejoycing their hope is that these Saviours of whom the Prophet makes mention shall come quickly and shall go up to Mount Sion that is they shall undertake the quarrel for the Jews and
Which done shee raised the unleavened loaves which are to be eaten in the time of the Passeover These are commonly made round full of little holes pierced through with an iron much like to a horse-combe that the aire posting along through the portals of the cake may preserve it from leavening They use great hast in setting them into the oven not suffering them to stand any time in the bake house which taken out againe wanting both salt and fatnesse and kneaded onely with water have neither taste nor relish Hence it comes to passe that some honest huswifes put eggs into them that they may be more gratefull to the tast It hath been related unto me that some of the richer sort of the Jewes make these their paschall cakes of almonds not onely in honour of the Feast but for the pleasing of the palate Before the fifth houre of the day bee fully come to passe which is the eleventh with us they goe unto dinner eating little and such meaâ—es as are easie of digestion from that time forward untill the starres appeare in the firmament that they may with a more greedy appetite eate up at supper their unâ—eaâ—ened cakes If any one in the time bee oppressed with thirst he may not drink water but it is lawfull for him to carouse a full bowle of wine because it is very good to helpe the stomaâ—k Supper being ended they cast all the leavened bread which they found the night afore into the fire and burn it The Master of the houshold saying these words Let all the leaven and every thing leavened which is under my hand seen or unseen purged or not purged being utterly dissipated or destroied be accounted like unto the dust of the earth The first born in the evening of the passeover are injoined to fast from morning untill night because God in times past did preserve the first born of the children of Israel and suffered not the destroier to come in unto them At mid-day they cease to labour yet it is no offence for them in the afternoon to wash their clothes to fetâ—hâ—home new ones from the Taylor to put them on in honour of the feast I conclude with the words of our Saviour Take heed of the â—â—aven of the Pharisees and Sadduces that is to say of their false doctrine and hypocrisie CHAP. XIII Of the manner how the Jewes celebrate their Feast of the Passeover according to the Jewish forme IN the evening of the passeover when it begins to be night they hasten into the Synagogue where partly by praying partly by singing they offer up their evening sacrifice of prayer and thanksgiving according to the forme set downe in their books of common prayer The women at home light two great lamps accordingly as they did upon the Sabbath yet they doe not here begin the Feast as they did then by the consecration of wine for there is none whose estate is at the lowest ebb but hee will have a cup of choice wine to welcome the feast withall but only sit in the Synagogue untill their returne unto their own houses In the meane time their wives at home doe very honourably furnish the table placing thereupon vessels of gold and silver and other precious thing according to the severall estate of every one in particular for at this season every man ought to make shew of his riches not in a vaine boasting ostentation but in honour to the Feast For the dolefull remembrance which ought continually to be inserted in their minds concerning the desaoltions of the Temple of Jerusalem and also intermixt with all their joy and jollities is a sufficient curb for the former A chaire of Estate is provided for the Master of the family adorned with silke pillowes or cushions upon which hee may sit leane and rest himselfe the wals of his house and the places about the table being hung with costly darnicks or cloth of arras and that in as curious a manner as possibly can bee invented In such like chaires they seat themselves and leane against the wals thus adorned like some great Lords or potentates who being delivered out of the Egyptian bondage should no more bee inthralled therewith for every one of them upon the two first nights of the Festivall conceits himselfe to be some great Duke or mighty Prince one redeemed from the servility of exile though in very deed hee bee the veriest tag rag that ever went from doore to doore one of the poorer sort who is forced to hold his dish under another mans ladle having not so much as an old shirt to supply the place of a Carpet or any more costly cushion then a turfe will place himselfe this night in some worm-eaten chaire and counterfeit such Court-like postures as though he were some young Baron who had danced away the greatest part of his meanes in learning and practising the light and nimble carriage of his body As for the women it is not needfull for them to leane themselves against anything When it is late at night they make great speed out of the Synag gue and feather their heels with expedition to revisite their owne homes where they are no sooner entred but they command a certaine platter to bee set before them in which lie three cakes wrapped up in two napkins The uppermost of which represenâ—s the High Priest the middle the tribe of L vi and the lowest the whole congregation of Israel There is also another platter set upon the table in which is the haunâ—h of a lambe or of a kid together with an egge hard rosted A dish of postage is the next service made with apples peares nuts figs almonds orenges and such like fruits first boiled in wine looking as though they were mixt with bruised bricks Upon these they straw many spices but especially cinamon scarce beaten at all so that this kind of pottage seems to have in them both clay and straw in remembrance that their forefathers out of these materials made bricks in the land of Egypt Moreover they grace the table with a sallet made of herbes of an eager taste as lettice ivye raddish persley savory cresses and such like Over against which they place another dish full of vinegar in memory that their ancestors eat the paschall lambe with bitter herbs The table being thus furnished they in great hast take their place every one old and young yea the very infant lying as yet in the cradle hath a bowle of wine presented unto him and then the Master of the house consecrates the cup and gives an orderly beginning to the feast Grace being said every one takes up his whole one resting himselfe upon the left arme and pressing with his elbow his silken pillow as though hee were some right honourable and thrice noble Lord and Potentate Some wash their hands before the giving of thanks some after Concerning which many disputes are extant in the Talmud and for decision of the controversie
because without these there is no pleasure and also by reason of the command which saith Thou shalt rejoice before the Lord thy God thou and thy son and thy daughter For a conclusion le ts see what the Prophets say concerning these Jewes who have taken the Law to wife The sentence of Isaiah is The earth is defiled under the inhabitants thereof because they have transgressed the Lawes changed the Ordinance and broken the everlasting Covenant And the Lord by the mouth of Ezâ—kiel saith The Priests have out of malice perverted my law and profaned my sanctuary Stephen cries out against them Ye stifnecked and uncircumcised in heart and eares you doe alwaies resist the holy ghost as your fathers did so do yee Who have received the Law by the disposition of Angels and have not kept it CHAP. XVI Of their Feast of Tabernacles THE third great Festivall of the Jewes which they are to celebrate every yeare once appearing before the Lord in Jerusalem is the Feast of Tabernacles concerning which as also the two former it is writ in the fifth book of Moses Three times a yeare shall all thy males appeare before the Lord thy God in the place which he shall chuse in the Feast of unleavened bread in the Feast of weeks and in the Feast of Tabernacles and they shall not appeare before the Lord empty The time of the celebration of this Feast was according to Gods owne commandement to bee the fifteenth day of the seventh month according to the vulgar account beginning to reckon from the first day of the new yeare of Festivals of which we have spoken formerly that it begins in March and so consequently inferre that this seventh month must be our September The etymologie whereof as also the reason why this month in their common annuall account is called the first shall hereafter be more at large declared The end of their keeping of this Feast was as a signe or token whereby the Israelites might recall to mind the fatherly providence of Almighty God by which hee had sustained the children of Israel after a wonderfull manner for the space of forty yeares in the desert having neither house nor harbor The manner of celebration is thus prescribed by Moses You shall dwell in boothes seven daies all that are Israelites born shall dwell in boothes that your generations may know that I made the children of Israel to dwell in boothes when I brought them out of the land of Egypt These boothes were wont to be made of the boughes of goodly trees as the mirtle olive firre which by reason of their fatnesse would for a long time retaine their green attire branches of palm trees boughes of thicke trees willowes of the brook as it is in the same place This they put in practise in the daies of Nehemiah after their returne from Babylon for it is recorded that then they published and proclaimed in all their Cities and in Jerusalem saying Goe forth unto the mount and fetch olive branches pine branches myrtle branches and palme branches and branches of thicke trees to make boothes And they did so From that which hath been said we may gather 1. That the Jewes in ancient times made Tabercles of these kinds of boughes in which they dwelt for the space of eight daies 2. That there were in use for the fabrick more then foure severall kinds of boughes or branches yea the willowes of the brook are not mentioned in the forecited place of Nehemiah which were used for the knitting together of the other branches being plyable and fit for that purpose Therefore the Jewes of these present times commit a grosse error that they in a most superstitious manner in the celebration of this Festivall tie and confine themselves to those foure kinds of branches only mentioned by Moses and not building them Tabernacles therewithall but transferring them to another use of which more hereafter Concerning this Feast there is extant a large tract in the Talmud wherein the genuine observation and celebration thereof is set downe the platâ€forme of the boothes or Tabernacles exquisitely drawne the use of the foure severall sorts of branches described with much disputation and great subtilty as their manner is not omitting to handle all the ceremonies belonging there unto yet never seeking after the true way and meanes whereby they may rightly lift up their hearts unto the God of their fathers For though in the time of this Feast they say many prayers yet they offer them up unto the Lord only upon the censure of their tongue not upon the altar of their hearts for in these they are far from him an evident demonstration hereof is the winged hudling over of these their petitions using such a precipitancy of speech as though they were able to pronounce a thousand words with one breath and accounting it a work of art and skill so to do This Feast endures for the space of eight daies the two first and the two last whereof are to be kept holy altogether those which are of the middle rank only for halfe the day Upon the fourteenth day of the month about eventide they meet in the Synagogue according to their ecclesiastical Ordinances and institutions where they sing and pray untill it bee night At which time they returne to their houses and retire themselves into their Tabernacles where the Master of the family saith a certaine prayer which serves for the initiation of the Feast and consecration of the Tabernacles giving thanks unto God that he hath chosen them before all other people exalted sanctified and commanded them to dwell in Tabernacles The thanks giving being ended they fall to supper where they are very jocund and merry In ancient daies they were wont also to lodge in their boothes which the Jewes at this day use not the coldnesse moistnesse and other maladies and incumbrances which might accrew unto them thereby being as so many potent arguments to disswade from this and to invite them to their owne bedâ€chambers which experience hath taught them to be the sweeter resting place Upon the morrow of the fifteenth day they returne into the Synagogue singing and praying and honouring the Lord with a little lip-service their hearts roving quite another way When the Chanter hath proceeded so farte in his prayers that he is come at last to those words Give peace in these our daâ—es O Lord then every one taking a little bundle of palm oliâ—e and willow branches in his right hand and an orenge in his lest saith Blessed be thou O Lord our God King of the world who hast sanctifyed us by thy commandments and commanded us to carry a bundle of branches Which while he is in repeating he shakes the bundle that it may make a noise the words of the Prophet moving him thereunto who saith The trees of the wood shall clap their hands Then he shakes the bundle three times towards the East three times towards the West