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
be led aside by any Sinful Thought during the time of Prayer 6. Notwithstanding the Situation and Ordering of all these Particulars is diverse according to the different Customes of the severall Countries Nations and places where they inhabite 7. There is One that sings out the Prayers lowder then the rest whom they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cazan and Another that hath the charge of looking to the School and keeping it Clean and Orderly to set up Lights and to attend all other needfull Offices that may occurre during the time of Prayers and he also keepeth the Keys of the School This Officer is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schamash that is to say a Minister or serving Officer And both of these as well the Cazan as the Shamas have stipends allowed them out of the Common stock of the School they are of 8. Of these Synagogues or Schooles there are perhaps one two sixe ten or More in a City according to the Proportion of the Jews there inhabiting allotting to each School such a number of persons as it will receive and according to the different customes of the Levantines Dutch and Italians because there is more Diversity found amongst them in this Particular and in what else relates to their Prayers then in any other thing whatsoever every Nation following herein its own particular Fancy CHAP. XI Of their Prayers square Vestment called Taleth their Frontlets and Book of the Pentateuch THey repair to their Devotions in their Synagogues or Schools three times a day that is to say in the Morning from Sun-rising till about the Fourth hour of the day and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schacrith in the Afternoon about the Ninth hour which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minchah and in the Evening at the beginning of the Night and this is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arbith But in many places except it be upon Festivall daies they say their Afternoon Prayers and their Evening all together about the time of Sun-set as being the more convenient time 2. They alwaies wash their hands before they enter into the School and in the Morning they must neither eat nor drink any thing before they go nor do any manner of businesse nor so much as go to salute any friend nor do any reverence to any 3. In the Morning as soon as they are entred they put on each man his Taleth or square Vestment mentioned before chap. 5. 7. 8. 9. saying the Benediction Blessed be thou c. which is used when they put on their Zizith or Pendants And some put it onely on their head others turn it back about their neck that so they may be the more attentive at their Prayers without looking aside any way 4. After this they put on their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephilin mentioned before chap. 5. paragr 10. Which are made after this manner They write upon two pieces of Parchment with Ink prepared for the same purpose and with verie great exactnesse in a fair square letter in each of them these Four passages out of the Law The First is out of the Chap. 6. Deuteron ver 4. Hear O Israel the Lord our God is one Lord c. the Second out of the 11. Chapt. ver 13. And it shall come to pass if you shall hearken diligently unto my Commandments which I command you this day c. the Third out of Exodus Chap. 13. ver 1. And the Lord spake unto Moses saying Sanctifie unto me all the First born c. and the Fourth out of the same Chapter ver 11. And it shall be when the Lord shall bring thee into the land of the Canaanites c. And these they rowl up in a black piece of Calves skin that is to say in One of them they put all the aforesaid passages of Scripture together in one Rowl made up pointed at the end which they fasten to a square piece of the said Calves skin in the hardest part of it out of which skin there comes a certain String or Thong of the same Leather being an Inch broad and about a yard and a half long so that it may be tied upon the Brawnie part of the Left Arm and the said string after a small knot made up in the fashion of a Jod may be turned round about the Arm and so reach down to the middle Finger of the Hand and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephilah she l jad that is to say The Pendant of the Hand In the other the aforesaid four places of Scripture are divided into four several parts each from other and being afterwards fastened together again they make a kind of square with the figure of the letter Schin upon it and then fastening it to the like square piece of hard Leather as the other was there are cut out of it two such Strings or Thongs as the other had and so the said Square is to be placed upon the midst of the Forehead the two strings encompassing the head and being tied in a knot behind in the figure of a Daleth and the rest of them hanging down before upon the Breast And this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tephilah shel roseh The Pendant of the Head These are the Frontlers which together with the Taleth they generally put on every Morning and onely then although there are some of the more Devout among them that put them on at the Afternoon Prayers also but there are not many that do so unlesse it be the Cazan or Chaunter who alwaies puts on the Taleth or Square Vestment 5. When they see that there are Ten men of the age of Thirteen years and a day assembled together for if they be under the number of Ten persons they may not begin to sing Prayers solemnly the Cazan or Chaunter goes then to the Table or Woodden Altar before spoken of and there begins the Prayers in a loud voyce all the rest of the Congregation saying after him in a softer Tone 6. The Manner of saying their Prayers is very different among the Three several Nations above specified and indeed there is not any thing wherein they differ more then in this as was intimated before In their singing the Dutch far exceed all the rest the Levantines and Spaniards use a certain singing Tone much after the Turkish manner and the Italians affect a more plain and quiet way in their devotions The formes and words are more or lesse according to the day whether it be a Festival or otherwise and yet there is some difference among them on their Festivals also 7. Neverthelesse the main Bodie and substance of their Prayers wherein all in a manner agree is this In the morning they say certain Psalms especially the 145. Exaltabo te Deus meus Rex c. I will magnifie thee O God my King c. to the end and all those following Hallelujahs then a certain Collection of Praises to God which is often
which they were forced to make for the Egyptians And so the Master of the House taking a Bowl of Wine in his hand makes a certain Narration called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agadah wherein are reckoned up all the Miseries they underwent and all the Miracles with which God brought them up out of Egypt giving Thanks to God for the many Great Benefits which they had received at his hands and then do they begin the 113. and all the five following Psalmes which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hallel and so they fall to their Meat After Supper they say the rest of the forementioned Psalmes together with some certain Praises and Songs tending to the same purpose and so they go to bed doing all the same things the day following 8. The Prayers in the Morning are Here as in all the other Feastivals Onely the Ordinarie Daily Prayers adding withall some certain passages that are Pertinent to the Present Occasion and repeating the aforesaid Psalmes from the 113. to the 119. Then do they out take the Book of the Pentateuch and Five Persons read in Exodus cap. 12. and in other places where mention is made of the Sacrifices which were to be performed at the Passeover as in Num. cap. 28. and these they afterwards repeat over again in their Musaph or Additional Prayer and then do they read out of the Prophets some Passage which is suitable to the Ordinarie Lesson for the day which was taken out of the Pentateuch called the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haphtarah as they use to do on the Sabbath and they likewise do the same in the Afternoon making withall a Commemoration of the Feast and they also blesse the Prince under whom they live as upon the Sabbath 9. The very same things are done the two last daies of the Feast save onely that they do not on the Last Evening do the same which they did on the First 10. At the End of the Feast they use the same Ceremonies which they do on the Sabbath which they call Habdalah of which we have formerly spoken Onely they use the Words barely without the Ceremonie of Smelling to any sweet spices and so they return to their Eating of Leavened Bread again 11. From the Second Evening of the said Passeover they begin to reckon 49. daies unto the Feast of Weeks which then followes accounting from the day whereon they Offered the Sheaf of Wheat called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omer Manipulus a Sheaf and therefore this they called Numerare Omer To reckon Omer or the Daies before Harvest as it is commanded Levit. cap. 23. ver 10 15. Numerabis Ergo ab altero die Sabbathi in quo Obtulisti Manipulum Primitiarum septem hebdomadas plenas c. And ye shall account unto you from the Morrow after the Sabbath from the day that ye brought the Sheaf of the Wave-Offering Seven Sabbaths shall be compleat c. And every Evening following after they have said a Benediction to God for giving them This Precept they say To day are so many dayes past of the Omer 12. And during the space of the first 33. daies of the Omer they make shew of a kind of sadnesse in their Countenances neither doth any of them either marry a Wife or make himself any New Clothes or cut his hair or publickly make shew of any Mirth at all because they have a Tradition that at this time that is to say betwixt the second day of the Passeover and the 33. day after there was a very great Mortalitie happened among the Disciples of a Great Person named Rabbi Hachiba wherein some Thousands of them died and that on the 33. day it ceased and therefore they call This day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chag Dies Festus a Feastivall day wherefore they make Good Chear upon it and are merry neither do they any longer shew any tokens of sorrow as they did before CHAP. IV. Of the Feast of Weeks or Pentecost WHen the Fiftieth day of the aforesaid Account is come which falls out to be upon the sixth of the Moneth of Sivan they then celebrate the Feast of Weeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schebuoth which is so called because it is kept at the End of seven full Weeks accounted from the Passeover as hath been formerly said It is also called in the Scripture Festum Primitiarum The Feast of the First Fruits because at this time they were commanded to bring an Offering to the Temple of the First of their Fruits as you may see Deut. cap. 26. It is also called Festum Messis or the Feast of Harvest because they now first began to put the Sickle into their Corn. This Feast is commanded to be observed Exod. cap. 23. Levit. 23. and in Num. cap. 28. and in divers other places where it is mentioned under several names At this time they keep it Two daies together 2. These Two daies they keep Holy in like manner as at the Passeover abstaining from all manner of Work or Businesse as they do upon the Sabbath Onely they may make Fires and dresse Meat and also carry any thing from one place to another 3. They have a Tradition that at this very time the Law was given upon Mount Sinai according as it is delivered Exod. cap. 19. And therefore they use to adorn and trim up their Schooles and places where they read the Law and their houses also with Roses Flowres Garlands and all manner of Florishing Boughes and the like 4. Their Prayers they use are the same that at other Feasts and they also take out the Book of the Law reading the Sacrifice that was to be done at this Feast then the Haphtarah out of the Prophets adding a Benediction for the Prince under whom they live and in the Afternoon there is a Sermon made in Praise of the Law 5. When the Evening of the Second Day is come they use the Ceremonie of the Habdalah as hath been said touching the End of the Passeover in token that the Feast is now ended CHAP. V. Of their Caput Anni or Beginning of the Year and of the First Moneth called Elul IT was once a Great Controversie among the Talmudists at what time of the Year the World was created some of them said it was in the Moneth Nisan or March that is to say in the Spring Others again maintained that it was rather in the Moneth Tisri or Saptember because Autumn then begins And this Opinion prevailed so that it was thenceforth concluded that the World began in the Autumn on the moneth Tisri which Moneth they also ordained to be accounted the Beginning of the Year So that notwithstanding that we find in the Holy Scripture that they were commanded by God to account Nisan the First moneth of the Year as appears plainly out of Exod. cap. 12. ver 2. Mensis iste vobis principium Mensium c. This Moneth shall be unto you the Beginning of Moneths it shall be the
39. Stripes called Malchuth And there are some among them so conscionable as that if they have wronged any one in any thing they make Restitution and ask Pardon of all that they have offended and also pardon all persons whatsoever that have injured Them at all They also give Alms to the Poor in a word they do all things whatsoever that can be required to True and Hearty Repentance 4. Two or three hours before Night they go to their Afternoon Prayers and after this to Supper and they make an End of Eating before Sun-set Afterwards many of them put on white Garments or else the Habit they intend to be buried in as hath been said before and so they go Bare-footed to the School which on this day is all hung about with several Lights as Lamps of Oyl and Wax Tapers and now do they say many Penitentia Prayers and make Confession of their sins Every Nation according to their own Custome and Usage but these Devotions last for the space of three hours at the least and thus having finished here they go home to bed Yet some there are that stir not out of the School all night long but continue saying their Prayers and now and then Psalms sleeping very little nor not at all 5. In the morning following as soon as it is day-light they all repair to the School again in the aforesaid habits and there they stay till night continually praving and saying of Psalms and making their Confessions and craving pardon of God of the sins they have committed The Devotions of this day consists of Four Parts the first is that of the morning which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shackrith the second the Additional Prayers called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Musaph the third the Afternoon Service called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mincha and the fourth and last the Evening Prayers which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehilah At the Schakrith and Mincha they take out the Book of the Law and in the morning six persons are invited to read in it but in the Afternoon they call but Three to it and after this they read the Haphtarah or Lesson out of the Prophets 6. At the Musaph or Additional Prayers they read the Sacrifice of that day then do they make a Commemoration of the Great Solemnitie that was wont to be celebrated by the High Priest on that day at which time onely throughout the whole Yeer it was lawfull for him to enter into the Sanctum Sanctorum or Holy Place to burn Incense and to cast Lots upon the Two Goats one Lot for the Lord and the other Lot for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Azazel the Scape-goat as it is commanded Levit. cap. 16. 7. When it is now Night and that they can see the stars appear they then blow the Horn as they did at the Feast of the Beginning of the Yeer to signifie that the Fast is ended and so going out of the School they salute one another wishing each other that they may live many Yeers and then do they blesse the New Moon as hath been touched before Par. 3. cap. 3. and so going home to their houses they say the Habdalah and so go to their meat CHAP. VII Of the Feast of Boothes or Tabernacles VPon the Fifteenth day of the said moneth Tisri is the Feast of Boothes Tabernacles or Tents called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Succoth Tuguria in memorie that the Children of Israel at their coming up out of Egypt made use of such in the Wildernesse as you may find Levit. cap. 23. ver 42 43. Habitabit is in Umbraculis Septem diebus c. Ye shall dwell in Boothes seven daies all that are Israelites born shal dwell in Boothes that your Generations may know that I made the Children of Israel to dwell in Booths when I brought them out of the land of Egypt And therefore every man maketh him one of those Boothes in some place about his house in the Open Air covering it at the top with Green Boughes and walling it about and trimming it up as handsomely as he can There are many nice Circumstances set down by the Rabbines to be observed concerning the Height Bignesse and Form or Manner how they are to bee made which we shall here omit In these Boothes they Eat and Drink and some there are that sleep in them and keep altogether in them during the eight daies of the Feast as at other times they do in their houses 2. This Feast continueth Nine daies that is to say seven daies which are commanded in the Law and One more which they adde out of an Ancient Custome as hath been formerly said in the Feast of the Passeover Par. 3. cap. 1. and One more commanded Num. 29. to be a more Solemn Assemblie then any of the seven Dies quoque Octavus erit celeberrimus c. On the eighth day ye shall have a Solemn Assemble ye shall do no servil work The two first and the two last daies are solemn Feastivals but the five Intermediate are not so like as hath been formerlie said in the Feast of the Passeover 3. The Form of Prayers is the same that upon Other Daies onely there is some Commemoration made of the Reason of the Feast and Its Original they also say the six Psalmes from the 113. to the 119. called Hallel then do they take forth the Book of the Pentateuch and read in it afterwards they say the Haphtarah and say a Benediction for the Prince under whom they live then the Additionall Prayer called Musaph wherein they Commemorate the Sacrifice that was wont to be Offered that day described Numb cap. 29. namely on the First day 13. Bullocks on the Second 12. on the Third 11. c. till it came to 70. in number throughout the whole Seven daies and on the Eighth they sacrificed One Bullock onely 4. They also take a Branch of Palme-tree and three Boughes of Mirtle and two of Willow and a Citron which must be a fair one and every way Perfect and binding all these Boughes together when in their Prayers at the School they come to the aforesaid Psalms called Hallel holding the Boughes in their Right hand and the Citron in their Left clapping them together they shake them about holding them forth toward the four Quarters of the World and moving them Upwards and Downwards this they do observing the Command given Levit. cap. 23. Sâ—metisque vobis die primo fructus arboris pulcherrimae c. And ye shall take you on the First day the Boughes of Goodly Trees Branches of Palm-trees Boughes of Thick Trees and Willowes of the brook and ye shall rejoyce before the Lord your God seven daies Then do they all go round about the Table or Woodden Altar whereon they use to lay the book of the Law when they read in it every day Once singing withal certain Hymnes and swinging their Boughet about in one hand and the Citron
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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hosâ—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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kathâ—â— Beresâ—hith Sponsus Principi the Bridegroom of the Beginning of the Law Which Two persons are to expresse some tokens of Joy and thus they do in all the several Schools and so this Whole day is a Day of Rejoycing CHAP. VIII Of their Fasts Commanded and Voluntary Upon the 17. day of the Moneth Tamuz or June they observe a Fast in Memorie of certain Disasters that have befallen the Citie Jerusalem upon That Day and particularly because they have a Tradition that it was upon This Day that the First Tables were broken in pieces by Moses upon the Children of Israel's making to themselves the Golden Calf 2. All their Ordinarie Commanded Fasts begin upon One Evening and end upon the Evening following during which space of time they neither Eat nor Drink any thing little or much till such time as the Stars begin to appear 3. In the Morning at their Prayers in the School they adde to the Usual Prayers of the day certain Confessions of sins and withal make a sad Rehearsal of the Disasters that had befallen them upon This Day then do they take out the Book of the Law and read in Exod. cap. 32. ver 12. c. Et Oravit Moses c. And Moses besought the Lord his God and said Lord why doth thy wrath wax hot against thy People c. In the Afternoon at the Mincha or Afternoon Service they read the same things again and for the Haphtarah or Lesson out of the Prophets they read that Place in Isaiah cap. 55. ver 6. Quaerite Dominum dum inveniri potest c. Seek ye the Lord while he may be found call ye upon him while he is near 4. There are some that will neither eat Flesh nor drink Wine from the said 17. day of Tamuz or June till the 9. of the Moneth Ab or July that is to say for three full weeks together but this is more then they are bound to do and they do it because that All These Daies have been Unfortunate to the House of Israel 5. Upon the 9. of the said moneth Ab or July they observe a more severe Fast then Ordinarie and they call it by the name of the Day of the moneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tischah beab Nona Mensis Julii The Ninth of July because that upon This Day the Temple was twice burnt down at the Taking of Jerusalem the First time by Nabuchadonozar and the second time by Titus Son to the Emperour Vespasian They begin This Fast an hour before Sun-set or thereabout and neither eat nor drink any thing but go Barefooted and forbear also to Wash themselves till the Evening following when the Stars now begin to appear 6. At Night they repair to the School at the Ordinarie time of Evening Prayers and there they all sitting upon the ground the Lamentations of Jeremy are read and the Morning following they do the like adding withal many other Passages tending all to Sorrow and Lamentation And thus they continue all that day neither may they any way refresh or recreate themselves nor so much as studie or read the Law nor any other book except it be the Book of Job or Jeremy or the like Melancholy Sorrowful Discourses 7. The Next Sabbath after This Fast is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nachamu that is to say a Day of Consolation and therefore reading the 40. Chapter of Isaiah for the Haphtarah Consolamini consolamini Popule meus c. Comfort ye comfort ye my People saith your God Speak ye comfortably to Jerusalem c. they go on comforting one another with the Hopes that they shall yet see Jerusalem and the Temple built up again 7. On the Third day of the Moneth Tisri or September which is the next day after the Feast of the Beginning of the year they have another Fast keeping it after the Usual manner from Evening to Evening And the Reason of their observing this Fast is because that this is the day on which Gedaliah the son of Ahikam who was onely left remaining for the Defence of the Residue of the House of Israel and was a Just man was slain And because it is one of the Daies of Penance which happen at this time of the Year therefore do they take occasion in their Prayers to make a solemn Commemoration of this Just Person and keep a Fast calling the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tzom Gadaliah Jejunium Gadaliae The Fast of Gedaliah 9. After this followeth the Fast of Chipur or Day of Expiation spoken of formerly Chap. 6. where it is described at large 10. Upon the 10. of Tebeth or December there is another Yearly Fast because that upon that day Nebuchadnezzar began to lay siege to Jerusalem and afterwards took it 11. On the 13. of Adar or March which is the day before the Feast of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Purim which is kept in Memorie of the Things which Queen Esther did for the Jewish Nation they observe also a Yearly Fast because that Esther her self Fasted also at that time as you find it written in the book of Esther 12. And these are all the Fasts that are Commanded them in the Law but they have besides Other which the severall Nations use to observe as the Dutch for example after the Feast of the Passeover and that of Tabernacles make Three Fasting-daies one Monday one Thursday and another Monday again and the reason they give for so doing is because the Precedent Feast being Eight daies long they might haply
have 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
flesh or to pull their hair off in their mourning or lamenting for the Dead as well while the Corps is present as after it is buried observing the Text of Scripture Deut. cap. 14. ver 2. Ye shall not cut your selves nor make any baldnesse between your eyes for the Dead 6. As they return from the Grave every one of them plucks up grasse from off the ground twice or thrice and casts it over his head behind him saying withall those words of the Psalmist Psal 92. ver 16. Et Florebunt de civitate sicut foenum terrae c. And they of the city shall flourish like grasse of the earth and this they do to signifie their hopes of the Resurrection of the Dead After this they wash their hands and sit down and rise up from their places again nine times saying withall the 91. Psal 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 And having done all this they return home to their houses And this is the most usuall manner of Burying the Dead in most places although there may be here and there some little diversity found as the Customes of the several countries and places are CHAP. IX Of their Mourning Praying for and Commemorating of the Dead THe nearest Kindred of the Party deceased that is to say the Father Mother Sons Husband Wife Brothers and Sisters when they are returned to their house sit down all together upon the ground without shoes upon their feet any then is there sent them in from their Friends Wine and Bread and Hard Eggs and so they eat and drink according to that which is written Prov. cap. 31. Date Sichera morientibus c. Give strong drink unto him that is ready to perish and wine unto those that be of heavy hearts Let him drink and forget his poverty and remember his misery no more one of them first saying the Ordinary Benediction which is used to be said at meat adding withall certain consolatory speeches and comfortable Sentences In the Eastern parts and many other places their kindred and friends use to send in to the Mourners every Evenin and Morning during the whole seven daies of Mourning Dishes of Meat and good chear and go in and feast with them and comfort them up 2. The Bed whereon the sick person died as soon as ever he is carried out of the house they take and rowl up together doubling up the coverlet also and laying it all in a heap together upon the same Bedstead and close by the Beds head they set up a Lamp of Oyl which is to burn continually during the whole seven daies following They also set a Bason of Water and a clean Towel near the Bed's head 3. Those that are nearest of Kin to the deceased as hath formerly been said are to continue in the house seven daies together sitting upon the ground all the day long and eating their meat in the same posture Onely upon the Sabbath they go to the School being accompanied by other of their friends upon which day also they are more visited and comforted by them then upon any other During the time of these seven daies of Mourning they may not do any manner of work or businesse neither may the husband lie with his wife And every Evening and Morning during the said seven daies there are to meet Ten persons together at the house of Mourning to say the usual Prayers by the Mourners who are not during this time to go out of the house save only on the Sabbath and some use to adde after the ordinary Prayers the 49. Psalm Audite haec omnes gentes c. Hear this all ye people give ear all ye inhabitanns of the world c. and they also pray for the Soul of the party deceased 4. All Mourners apparel themselves in black but they do this following the use of the Countries where they inhabit and not from any Precept 5. When the seven daies of Mourning are now ended they go abroad and many use to set up Lights in the School and have Speeches made and promise to give Alms for the Soul of their Dead Friend And this they also do at the Moneth's and at the years end and if he were a Rabbine that is dead or a person of quality they then have Sermons and Funeral Orations which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hesped made for him 6. They have a Custome that the Son useth alwaies to say in the School for his Father and Mother that Prayer which they call the Cadisch every Evening and Morning for the space of eleven Moneths together and this he does for the Soul of his Deceased Father or Mother And some use to Fast every Year upon that day that their Father or Mother died 7. In many places they lay a Marble stone upon their graves writing Epitaphs upon them of divers kinds some in Prose and some in Verse expressing the name of the person that lies buried there and recounting withall his Praises together with the Day Moneth and Year of his Decease CHAP. X. Of their Paradice Hell and Purgatory THere are some that have written that for the space of Three daies together after a Dead body is buried it is tormented by a certain Angel or Spirit the Soul returning again to the body that so it may become sensible of these Torments and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chibut hakeber Percussio Sepulchri and this is believed too by the simpler sort of people 2. They hold that there is a place which they call Paradise for the Souls of Good men and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gan Heden where the Soules of the Blessed enjoy the Beatifical Vision and also a Hell which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehinam for the Wicked where their Soules are Tormented with Fire and other sorts of Punishments But they are of opinion that some are condemned to Perpetual Torments in this place and shall never be released from hence but that some are to continue here only till a certain time prefixed And this is that they call Purgatory being not distinguished in respect of Place but of continuance of Time 3. They believe also that no Jew that is not guilty of Heresie or of some certain other of the like Crimes specified by the Rabbines doth stay in Purgatory above a Twelve-moneth and they conceive that the greatest part of those that die are of this Rank and Number and that there are very few of them that for those aforementioned sins are condemned to everlasting Torments in Hell CHAP. XI Of their Belief of the Transmigration of Soules the Resurrection and day of Judgment THere are many among the Jews that are of that Pythagorical Opinion of the Transmigration of souls and its passing from one Body into Another believing that after a man is departed his soul returns again
yet did their Nation still spring up plentifully and Multiply in spight of their Egyptian Oppressors The Learned Rabbi Bechai conceiveth the Reason of this Custome to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say That a man should think of the Excellency of the First Man Adam whose Garment before his Fall was like a Man's Nail that is to say of a White and Ruddy colour Whence the Bride being Sick of Love Calls her Bridegroom White and Ruddy But I shall omit to speak any more of this Particular here as having elsewhere discoursed of it more largely Their Sabbatarian Fasts were begun then by their Looking upon and Paring their Nailss and were ended with a Dolefull Hymne which they even to this day are wont to prolong as you very well note after Sun-set every Sabbath day at Even that the Soules of the Wicked which they conceive are free from their Torments all that day may return again unto them so much the later by how much the longer this Dolefull Song is drawn forth in length In the mean time the Pious Women take especial care of the Lights which they set up on the Eve before the Sabbath that they may burn clearly of which Ancient Superstition of theirs you have very discreetly forborn to make any mention Namely how they were of old and at this day are wont to promise to themselves Good or Evill Fortune according as they find these Lights to burn either cleerly or dimly which certainly is a a kind of Pyromancy These women are very careful also to see that these Lights be every way Pellucid and shine with an Equal Flame which is the True Reason also as I conceive why they do so much abhor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levanah the Noon when it is Horned and also forbear to do any manner of Business or Worke in the New-Moones when as but a Part of it is enlightened towards us and this was the Reason that there was Anciently a Propitiatory Sacrifice used to be offered in the Temple at this time which was supposed might be a means of diverting the bad Influences of the New Moons from them So that it may hence appear how much some of your Rabbines who are herein though upon no very good grounds followed also by one of our Christian Divines a man otherwise very knowing in the Jewish Affairs are wide of the truth where they affirm that the Jewish women keep this day holy because that it was upon the same time that they refused to give up their Golden Ear-rings Chains and other Pretious Ornaments toward the making of the Golden Calf And thus you may see that there are no sick mens Dreams so grosse but that some of the Wise ones may chance sometimes to take them up and maintain them for Truth The New Moons then were accounted Unfortunate by the Jewish Women unlesse they chanced to happen upon the Monday upon which day Rabbi Chomer a Learned Jew and a very great Astronomer accounts them to be most Fortunate especially if they happened after Sun-rising although neither He gives any Reason why it should be so nor any other Author that I ever remember to have seen Not but that I know very well that the Talmudists have delivered in Bava Kama cap. 7. that the Divine Law-giver went up into the Mount Sinah to receive the Law upon a Thursday and having received it he came down again upon a Monday which was the Reason perhaps say They why the Women have ever since kept this Day Holie But why should it not then be so kept by the men also But these are Trifles If a man might have libertie to give a guesse at the reason why they accounted the New-Moon falling upon a Monday to be Fortunate I should conceive this to be the most probable namely because that the Generation of Mankind being much governed by Moisture This day having a Moderate proportion of it is therefore thought the more Fortunate and also because it is the second day of the week which number the Pythagoreans conceive to be c. Primus generans the First in Generation and therefore it being so Fortunate and of so good Omen to the businesse of Generation which Women by reason of the Blessing promised by God upon it do so much desire they observe every New Moon falling upon a Monday as a Holy day and celebrate it as being a Fortunate day as to the businesse of procreation of Children that so by this means they may be fruitfull and happy in Child-bearing However the truth of this be it hath been an Ancient Custome both for Men as well as Women to Fast upon Thursdaies and Mondaies yet not every week throughout the Year as Ben Caspi informs us but only vpon those weekes wich they called Sabbaticall But what those weeks were I do not very well understand and therefore I conceive it would be more consonant to Truth and to Historie too to say that Anciently each several Week throughout the Year was called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabbath whence that boasting Speech of the Proud Pharisee may receive no small light when he saies in the Holie Gospel of our Saviour Christ Jejuno bis in Sabbatho I fast twice every Sabbath that is to say Two daies in every week namely Mondaies and Thursdaies upon which daies they yet use with the most vehement affection of mind that can be to say a certain prayer which begins with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vehurachum by the secret Virtue whereof they believe that those Three ships which were filled with the chiefest of their Nation and sent into Banishment by the Emperour Vespasian without either Oar or Sail about them were delivered from most evident perill of shipwrack the first of which they say landed safe at a place called Lovanda the second at Arlada and the third at a place called Burdela Which names though Buxdorfe say are no where to be found yet I conceive the two last of them may without any absurditie be understood of Burdeaux and Arles or Orleans two Cities of good Note in France But I shall here forbear to prosecute these things any further as you have done least while I endeavour to take away all scruples out of the Reader 's way and to bring forth such Novel Points of Learning as he must needs be pleased withall I should much exceed the Bounds of an Epistle and offend him with a courtesie I shall therefore Learned Sir take my leave of you at present wishing you all the True health which is to be found onely in the Faith of Christ and beseeching God that he would at length bring you home to the sacred Banner of our Mediator and Saviour Christ without which the holy Scriptures proclaim that there is no way or Passage to Heaven and the Joyes thereof From Paris Mart. 31. An. Dom. 1637. The AVTHORS Answer to the former Epistle SIR I Should think my self to have offended
enjoyned them Numb 31. 23. Every thing that may abide the fire ye shall make it go through the fire and it shall be clean neverthelesse it shall be purified with the water of separation 3. They have different Vessels for the use of the Kitchin and of the Table and one dish for Cheese and white-meats and another for Flesh it being unlawful for them to eat either Cheese or Milk with Flesh as we shall shew in the second Part cap. 6. 4. In like manner have they different Vessels also for the Passeover such as have not touched any Leavened Bread as shall be said in the Third Part cap. 3. CHAP. IV. Of their manner of preparing to Bed and their esteem of Dreams THe Counsel of the Rabbines is that there should care be taken that the Bed's head be placed toward the North and the feet toward the South or else the contrary way but it must not stand from East to West out of Reverence to Jerusalem and to the Temple which was indued with a greater measure of Holinesse in both those parts but there are few that take any heed to this 2. When they are lying down to rest they use to say some certain Prayers to God beseeching him that he would preserve them from all perils of the Night and that he would give them comfortable Rest that they may rise alive and in health the next morning saying moreover the aforenamed Verses out of Deuteronomy cap. 6. and the 91. Psalm Whoso dwelleth under the defence of the most High shall abide under the shadow of the Almighty c. and the 121. Psal I will lift up mine eyes unto the Hills from whence cometh my help c. and the 5. vers Psal 31. Into thy hands I commend my spirit Some add moreover some other the like Prayers every one according to his own custome and fancy 3. They take very great heed to dreams induced thereto by the Examples which are found written in the Scripture of Jacob Joseph Pharaoh Nabuchadonosor Daniel and others and by that passage in Job chap. 3. 14 15 16. For God speaketh once yea twice yet man perceiveth it not In a Dream in a Vision of the Night when deep sleep falleth upon men in slumberings upon the bed Then he openeth the eares of men and sealeth their instruction 4. And so great is the regard they have to Dreams that if any one dream of any Ill so that it causeth him to be sad and melancholy particularly if it be any of the Four kinds of Dreams which are specified by the Rabbins they Blesse themselves and so Fast all that day as the manner is in all other Fasts as shall be declared hereafter Insomuch that even upon the Sabbath day also whereon it is forbidden to Fast for any other cause whatsoever in this Case of a Dream it is lawful to Fast as well on It as on any other Feast day 5. And in the Evening when he hath ended his Fast before he eareth any thing he calleth unto him three friends to whom he saith seven times thus May the Dream which I have seen be fortunate and they answer him every time May it be Fortunate and God make it Fortunate And then repeating some certain Verses out of the Prophets wherein are Promises of Life Redemption and Peace they say unto him that of Ecclesiastes chap. 9. 7. Vade ergò et comede in laetitia panem tuum c. Go thy way eat thy bread with Joy c. and so he goes to Meat CHAP. V. Of their Habits and Vestments and of their Fringes and Frontlets IT is unlawfull for a Jew to wear any Garment that is mixed of Linnen and Woollen together according to that of Levit. chap. 19. ver 19. Veste quae ex duobus texta est non induer is Neither shall a garment ming led with linnen and woollen come upon thee and also in Deut. 22. 11. And hence also they observe not to sewe a Woollen garment with Linnen thread nor contrariwise 2. Likewise the man may not wear the woman garment nor the woman the mans as it is said Deut. 22. 5. Non induetur mulier veste virili nec vir utetur veste foeminea c. The woman shall not wear that which pertaineth unto a man neither shall a man put on a woman's garment for all that do so are abomination unto the Lord thy God And hence also all effeminate Acts as to paint the face to cause the hair to fall from the Privy parts are forbidden to the man and so likewise are those of the Man to the Woman 3. And perhaps it was from hence that the Jewes were forbidden to shave the Corners of their Beard which they understand of the hair beneath the Temples as well as the Beard it self from that place in Leviticus cap. 19. ver 27. Nec radetis barbam c. Ye shall not round the Corners of your heads neither shalt thou marr the Corners of thy beard 4. They do not willingly imitate any other Nation in the fashion of their Apparell unlesse their own make them there seem very deformed Neither may they shave their Crown nor wear Locks of hair upon their head nor any the like things And in what Country soever they are they generally affect the long garment or Gown 5. The Women also apparell themselves in the habit of the Countries where they inhabite But when they are married upon their Wedding-day they cover their own hair wearing either a Perruke or Dressing of some other hair or something else that may counterfeit Natural Hair according to the Custome of the Women of that place but they are never to appear in their own hair more 6. The men also have no very good opinion of going Bare-headed neither do they use it one to another as an Act of Reverence as not esteeming it to be so neither yet are they uncovered in their Schooles or Synagogues Notwithstanding living as they do among Christians where this Custome is used in shewing Reverence to ones Superiors they also use the same 7. Every garment they wear if it have Four Corners that is to say four distinct sides they are bound to fasten to each of these Corners a Pendant or Tassel which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zizitt so that there must be four of these also and they use to make them eight threads broad each of them being knit to the middle with five knots and of Wooll spun of purpose for this use this they do according to that Command in the Book of Numbers cap. 15. ver 38. Speak unto the Children of Israel that they make them Fringes in the Borders of their garments throughout their generations and that they put upon the Fringe of the borders a Ribband of blue and also in Deut. cap. 22. 12. 8. This Injunction reacheth onely to the Men and not the Women neither is there any of them which use it 9. Now forasmuch as at present this
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
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
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.
and leaping uptowards Heaven they pray that they may be defended from their Enemies repeating that Verse out of Exod. cap. 15. Fear and Dread shall fall upon them c. and they commemorated the Prophet David and so saluting each other they depart each man to his several home 6. The Names of the Moneths are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tisri Hassuan Kisleu Tebeth Schebath Adar Nisan Jiar Sivan Tamuz Ab Elul answering to our Moneths September October November December January February March Aprill May June July August beginning to reckon them from Tisri that is September as we shall shew hereafter more fully Chap. 5. when we come to speak of their Caput Anni or Beginning of the Year 7. Now that they may make the Solar and Lunar Year Equal every Revolution of Nineteen Years they make seven to consist of thirteen Moneths that is to say every second or third Year one and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meubar or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schanah Meubereth Annus Intercalaris or a Leap-Year and they make the moneth Adar which falls betwixt our February and March to be Double the First Adar and the Second Adar and this Later they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veadar CHAP. III. Of the Feast of the Passeover UPon the 15. of the Moneth Nisan which is for the most part of our Aprill the Feast of the Passeover called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pesach begins which was instituted in memory of their Comeing forth our of Egypt and was commanded to be kept Seven daies together But they keep it Eight daies all those Jews that inhabite not in Jerusalem and the Country thereabout following the Ancient Custome of Keeping it which was in Use before they had any Kalender or Way of Computation to be directed by but were informed by the Sanhedrim when the Beginning of each moneth was to be kept as we have shewed in the Precedent Chapter This Feast is commanded to be kept Exod. cap. 12. ver 14. which Command is also repeated in many other places where they are continually put in mind of it and urged to the Keeping thereof 2. The two First daies and the two Last are Solemn Feastivals insomuch that upon these daies it is Unlawfull to do any manner of Work or Businesse in like manner as it is on the Sabbath Onely they are permitted to kindle Fires and to Dresse Meat and likewise to carry any thing from one place to another and as for the Four middlemost daies they are onely in them forbidden to Labour but they may handle money and there are onely some few other things wherein they are different from the rest 3. In all the time of these Eight daies they may not either eat or have in their House or in their Power any Leavened Bread or Leaven but they are to eat Unleavened Bread onely as they are commanded Exod cap. 12. ver 15 16 17 18 19. Septem diebus fermentatum non invenietur in domibus vestris c. Seven daies ye shall eat Unleavened Bread even the first day you shall put away Leaven out of your houses c. For whosoever eateth that which is Leavened even that Soul shall be cut off from the Congregation of Israel c. 4. And therefore they begin before the Passeover with all the diligence and care they can to put away all Leaven or any thing that hath had Leaven in it out of their Houses and out of their Power searching all their Cupboards and Bins and cleansing the whole house and whiteing it all over and they provide themselves also of New Utensils for their Kitchin and Table or else they New-make the Old again and scowr them well or else they have a select number of Vessels set apart for the Use of the Passeover onely that so they may be certainly assured that they use not any thing during those Eight daies that hath had Leaven in it And for this cause also the evening before the Vigil or Eve of the Passeover do they use to lay up and down in certain places of the house little pieces of Bread which the Master of the Familie having a Wax Light in his hand is to go about searching after to see if by this means he may chance to light upon any other Morsels or Scraps of Bread lost in some Hole or other which pieces of bread they take about the Fift hour of the day following and cast into the Fire and burn it in token that the Prohibition of eating Leavened Bread now begins to be in force saying withal some certain words Intimating the putting away of all Leaven out of their houses and out of their Power if not Effectually yet at least Intentionally and to the utmost of their Power 5. And now do they begin to make such a Quantitie of Unleavened Bread which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matzoth as may serve for their whole Houshold to eat during those Eight daies having an especial care of their Meal so soon as ever it comes from the Mill that it neither take VVet nor be over-heated least by this means it should chance to rise or prove Leavened But when they make their Unleavened Bread they mixe Water and Meal together and so Kneading it into Dough they make it up into Flat Cakes of divers forms and shapes and immediately put them into the Oven to be baked and these Cakes they keep as neat and clean as they can eating them instead of bread so long as the Feast of the Passeover lasteth They also make for those that are Daintie and of Tender Stomacks and such as are sick a Richer sort of Cakes with Egs and Sugar mixed amongst it but these Cakes are to be Unleavened also and these are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Matzah aschirah Rich Unleavened Bread 6. Upon the Vigil or Eve of the Passever which is on the 14. day of the Moneth Nisan all their First-born use to fast in Memorie that the Night following God smote all the First-born of Egypt 7. In the Evening they all repair to the School to Prayers which being ended they return home to their houses and sit down to Meat the Table having been laid before in the day time and furnished with the greatest Varietie and Pomp that possibly they can And instead of those Ceremonies that were Anciently to be used at the eating of the Pascall Lamb expresly set down Exod. cap. 12. where they are commanded to eat it with Bitter Herbs Et edent c. et Azymos panes cum lactucis agrestibus c. And they shall eat the flesh in that night rost with fire and Unleavened Bread and with Bitter Herbs shall they eat it c. they have now onely some part of a Lamb or a Kid brought in in a Dish with certain Bitter Herbs about it as Smallage Endive Lettice and the like together with another little Vessel with a certain Sauce in it in memorie of the Brick
First Moneth of the Year to you c. and so following this Order of reckoning Nisan the First they would end with Adar which would be the Twelfth and Last Moneth of the Year Yet notwithstanding it was afterwards decreed that Tisri or September should be the First moneth and the Beginning of the Year 2. The First and Second daies then of the moneth Tisri are a Feastival to them which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rosch haschanah Caput Anni the Head or Beginning of the Year as it is enjoyned Livit cap. 23. ver 24. Mense septimo prima die Mensis erit Vobis Sabbatum c. Speak unto the Children of Israel saying In the Seventh Moneth in the First day of the Moneth shall ye have a Sabbath c. and all manner of Work or Businesse is prohibited in like manner as at the Passeover and the Feast of Weeks as hath been declared in the Precedent Chapters 3. And for as much as they have a kind of Ancient Tradition that God at this time especially judgeth all the Works of Men that they have done the Year passed and also disposeth of and Ordereth all that is to happen the year following as if This Day being as it were the Natalitium or Birth-day of the World He at this time Examined and considered more strictly of all the Accidents that had come to passe Therefore do they begin on the first day of Elul which is the moneth immediately going before to think of Acts of Penance and in some places they rise before day and say Prayers make Confession of their Sins and rehearse the Penitentiall Psalms And there are many among them that Indict themselves Fasts do Penance and give Alms to the Poor continuing on this Course till the Day of Pardon comes which we shall speak of in the following Chapter that is to say for the space of Forty daies And on the first day of the moneth Elul they sound a horn for the reasons which shall be hereafter specified 4. But these things are generally done by All of them at least a Week before the Feast and especially upon the Vigil or Day before the said Feast begins at which time many among them wash themselves and cause themselves to be beaten and whipt observing not to exceed the Number of Scripes set down Deuter cap. 25. ver 3. Et plagarum Modus ita duntaâ—at ut quaâ—r agenarium numerum non excedat c. Fourty stripes he may give him and not exceed c. and therefore in whipping one another they give but 39. Stripes and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malcuth Regnum The Kingdomè of severity 5. The Eve before the first day of this Feast they go to the School where saluting each other they say one to another Be thou written into a Good year and the other answereth And thou also And they use at this Feast to have alwaies upon the Table Honey Leaven and diverse other things to signifie Increasing and growth and to ominate a sweet and a happie yeer to follow and many the like Ceremonies do they use all to the same end 6. The morning of the first of these Two daies they go to the School and many of them apparel themselves all in white in token of Cleannesse and as a sign of Penitence and many also especially of the Dutch Jewes apparel themselves in the same habit now that they have provided for their Funerals and intend to be buried in and they do this in sign of the Greater Contrition When they are met together in the School they say a greater number of Prayers then ordinarily they use to do praying that the succeeding Yeer may be prosperous unto them and begging pardon of all their sins Then is the Book of the Pentateuch taken out and the Lesson for the Day is read by five persons then the Sacrifice that was wont to be performed on that day described Num. cap. 28. after this the Haphtarah out of the Prophets is read and so they say a Benediction for the Prince 7. After this they blow a horn which is to be a Goats Horn giving with it Thirty Blasts in all of which some are to be held out in length and others to be short Broken ones This they observe from that passage in Levit. cap. 23. ver 23. repeated also Num. cap. 29. ver 1. And in the seventh Moneth on the First day of the Moneth ye shall have an holy Convocation ye shall do no servil work it is a day of Blowing the Trumpets unto you And this is done They say to strike a Terrour into themselves and to put themselves in mind of the Judgment of God and to induce them to repent them of their sins After this they say the Musaph or Additionall Prayer and many other things they add which are proper to the day and the businesse in hand and then lastly they sound the Horn again in the same manner as before Then returning home each man to his house they sit down to meat and so spend the rest of the day in hearing Sermons and other Religious Exercises And all these things are in the same manner done over again the day following And upon the second day in the Evening when the Feast is now ended they say the Habdalah as in all the Other Feasts before-mentioned CHAP. VI. Of the day of Pardon of sins or Expiation called Chipur IMmediately after the Two daies of the Feast of the Beginning of the Year they fall to doing of Penance rising to Prayers before day-light and this they continue doing untill the Tenth day of the said Moneth Tisri Which Tenth day is a Fast for the obtaining Pardon of their Sins and is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jom hachipur Dies Expiationis The Day of Expiation or Pardon of Sins as we find written Levit. cap. 23. ver 27. Decimo die mensis hujus septimi dies Expiationum erit c. Also on the Tenth day of this seventh Moneth there shall be a day of Atonement it shall be an Holy Convocation unto you and ye shall afflict your souls and offer an Offering made by fire unto the Lord c. And they are prohibited from doing any manner of Work or Businesse as upon the Sabbath and they Fast all day without Eating or Drinking any thing 2. The Vigil or Evening before this Fast they were wont heretofore to use a certain Ceremonie with a Cock swinging it about their Head and giving it up in Exchange of Themselves and this they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caparah or Reconciliation But this Custome is now left off both in the East and in Italy as being a thing both Superstitious and Groundlesse 3. On this day they feed very plentifully considering that they are to Fast all the next and many go into Bathes and wash themselves and they cause themselves to be whipt also undergoing the aforementioned Discipline of the