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word_n	day_n	holy_a	sabbath_n	11,447	5	10.0144	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47706	The history of the rites, customes, and manner of life, of the present Jews, throughout the world. VVritten in Italian, by Leo Modena, a rabbine of Venice. Translated into English, by Edmund Chilmead, Mr. of Arts, and chaplain of Christ-Church Oxon; Historia de' riti hebraici, vita ed osservanze de gl'Hebrei di questi tempi. English	Modena, Leone, 1571-1648.; Chilmead, Edmund, 1610-1654.	1650 (1650)	Wing L1099A; ESTC R216660	90,789	288

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

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

the Rabbines that they observe for everie New thing and every Strange thing that happens and for each of these particulars they have a Proper Benediction and which is fitted and appropriated to such or such a thing But seeing these several Benedictions are so many as that it would be too tedious a businesse here to rehearse them I shall onely touch at some of them referring you to the Writings of the Rabbines for fuller satisfaction herein 2. In the Morning then as soon as they are up they say this Blessed be thou O Lord our God who raisest the Dead to life who givest sight to the blind who stretchest forth the earth upon the waters and many other the like If they Wash according to the Precept they use this Benediction Blessed be thou O Lord our God King of the World who hast sanctified it in thy Precepts and commanded us to wash our hands if it be for the Study of the Law they say Blessed c. who hast given us the Law If in rejoycing when they Eat Bread Blessed c. who bringest bread out of the Earth if in Drinking Blessed c. that hast created the fruit of the Vine for the Fruit of other Trees Blessed c. that hast created the Fruit of the Trees for the Fruits of the Earth Blessed c. that hast created the Fruits of the Earth for any pleasant Smell Blessed c. who hast created such an odoriferous thing when they behold the high Mountains or the Vast Sea Blessed c. who hast created all things from the begining when they see eat or put on any New thing and likewise at the begining of every Solemn Feast Blessed c. who hast given me life preserved me and brought me up to see this day if any one die Blessed c. thou Judge of Truth In a word both in all Things and Actions whatsoever either before or after and in some both before and after they say some Benediction to God accounting it a high point of Ingratitude if they should enjoy and make use of any thing in the world without having first made a Thankful Acknowledgment of it to God the Creator of all Things 3. And they are bound to say at least a Hundred Benedictions every day and because they use to say the most of them in the morning when they go to their Devotions in the School these first morning Benedictions are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meah Beracoth that is to say The Hundred Benedictions CHAP. X. Of the Form of their Synagogues or Schooles THey make their Synagogues which are called by them Schooles either little or great on the ground or above staires standing by themselves or in part of another house according as their best opportunities will give them leave it being Impossible for them now to erect any starelie or sumptuous Fabricks 2. The Walls within are onely whited or else wainscoted or lined with boards and round about them are written certain Verses or Sentences exhorting to Attention in Prayer And round about the School are Benches made to sit on and in some there are also certain Chests to lay books cloaks and other things in Over head are many Lamps Candles and Lights both of Waxe and of Oyl to enlighten the place At the doors are Boxes or little Chests into which who so pleaseth putteth in Money which is afterward distributed to the Poor 3. In the East part is placed an Ark or Chest which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aron in Imitation of the Ark of the Covenant that was in the Temple and herein is laid up the Pentateuch that is to say the Five first books of Moses written most exactly in Parchment and with Ink prepared for the same purpose in a large square letter which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Merubaath Majuscula in imitation of one of those Books which was written by the hand of Esdra whereof such a one is said to be at Cairo who copied out that which was written by Moses his own hand as we read in the Cap. 8. of Esdra And there must be so much exactnesse used in the Writing of this book as that if there should chance to be but one of the least letters as a Vau or a Jod more or lesse then the just number it must be thrown aside as uselesse and not fit to be read at all and many other Particulars there be wherein the Transcriber may thus dangerouslie erre which are all set down at large by the Rabbines Now this Book is not made up in the form of other books now in use but in manner of a Rowl as all books were anciently used to be made that is to say Large pieces of Parchment are sewed together at length with Thongs made of the skin of some Clean Beast and not with Thread which they rowl up and unrowl at pleasure upon two staves of Wood. For the better preserving of this Book it is alwaies covered with a Case of Linnen or of Silk which the Women use to beautifie with Needle-work and Imbroyderie with all the art they can and so present it and also with another Silken cover about it by way of Ornament And he that is of abilitie will cover the Ends of the Two Staves whereon his book is rowled up which are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Etz chaijim Ligna vitae with something of silver either in the form of Pomegranats which they yet for this reason call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rimonim Pomegranats or of Bells or some other the like or else they encompasse them about at the top with a Coronet of silver either that goes round about them or else hanges as it were in the midst before them and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chatarath or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cheder torah Corona legis The Crown of the Law according to the Use and manner of the place and the Fancie of the Owner of the Book And there are in this Ark or Chest sometimes Two sometimes Four Ten Twentie or more of these Books and they are called all of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sepher torah The Book of the Law and out of These they read on every Festival day and other set Times as we shall shew hereafter in its proper place 4. In the Midst or else at the Upper End there is a kind of Woodden Table raised up something high on which they lay the said Book when they read in it and on which they lean when they either preach or otherwise speak to the Congregation upon any Occasion 5. There is also a place either above the rest of the Congregation or on one side of it separated from the rest by Lattises of wood for the Women who there stand at their Devotions and see whatever is done in the School though they are themselves unseen of any man neither do they at all mix with them that by this Means their Minds may not

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

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

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

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.