a certaine shadow upon the palme after this he stretcheth forth his hand the second time so that he may know by the candle light that his nailes are whiter then his fingers which he perceiving saith Blessed be thou O God our God King of the world who hast created such a resplendent candle Then he takes the cup againe into his left hand looking in the like manner upon the nailes thereof Then by and by he transfers the cup into the right hand and saith Blessed be thou O Lord our God King of the world who hast put a difference between the holy and unholy between light and darknesse between Israel and the Gentiles between the seventh day and the other six dayes of the weeke destinated for labour While hee is a repeating this prayer he poures a little of the wine out of the cup upon the earth Then he drinks a little of it himselfe reaching it unto others that they may sup of the same Amongst these nocturnall petitions there is one which begins Vaiehi Noam in which the letter zaijn is not found which signifies weapons whosoever therefore shall say this prayer with a devoâ—t minde hee shall bee safe and secure that whole night following from any kinde of weapon so that he shall neither be killed nor have the least scratch given him In the the like manner he shall besafe from the devill when he devoutly faith that prayer beginning Schema Israel Heare O Israel c. For the first verse begins with the letter Schin and ends with the letter Daleth which two joined together make Scheds which word signifies a Devill This distinction of the Sabbath they prove from those words that you may discern between the holy and profane and those Godseparated the light from the darknesse Some take of the consecrated wine and anoint their eies therewithall others wash their face in it thinking it a wholsome medicine against the fluxes of the eye others bath their arteries therewith because it is a meanes to length 〈◊〉 their dayes others sprinkle it in every corner of the hoâ—â—ri about the beds and cradles of infants dreaming that it is soveraign against enchantments and witchcraft The truth is this wine is of so high esteeme amongst them as that other also wherewith they initiate the Sabbath They smell the perfumes lest they should fall into a swoon while one of their soules departs out of the body For upon the Sabbathday they have another soule besides that which they live by at other times Concerning this matter Antonius Margarita in his booke of the faith of the Jewes writes in this manner It is written in the Jewish Talmud saith he that every man hath three soules and it is proved out of these following words of the Prophet Isaiah Thus saith the Lord who created the heaven and stretched it out who made the earth and whatsoever groweth thereon who giveth life and breath unto the inhabitants of it According to the letter of this text they find two soules in man to which if we add the naturall soule there ariseth three Whereupon they also write that two soules depart out of a man sleeping the one of which goes upward unto God to learne things to come the other goes downward into the earth and running to and fro contemplates nothing else but injustice sinne foolishnesse or vanity The third they call Ruach Behemoth the irreasonable soule which being the first of all received by man is seated neare unto his heart and sees all things whatsoever the other two soules in their absence from the body have heard seen or done and hence proceed and issue all our dreames which therefore are not alwaies to be contemned They say moreover that upon the Sabbath a man hath another soule besides these which enlarges his heart that he may keep the Sabbath more honourably and exhilarate himselfe in a higher straine of mirth then it were possible for him to doe if hee were destitute of the same But the Sabbath once being ended this soule departs and the man becomes weake thereupon against which his faintnesse hee may prosperously use these sweet smelling odours that the body may have wherewith to recover its former strength Hitherto Margarita but whence he had these words I cannot as yet finde Concerning this superfluous soule 〈◊〉 remember I have read this in the Talmud Rabbi Jose said 〈◊〉 the name of Rabbi Simeon who was the sonne of Jochai that all the commandements that God gave unto the Israelites he gave them in publike except the Sabbath which he gave in private as it is recorded The Sabbath shall be an everlasting signe between me and the children of Israel Where the Jewes by an everlasting signe would understand a secret token willing that the Sabbath should be hid from all other nations and onely manifested to the Jewes Therefore marke diligently Christian Reader how the Hebrew word leolam signifying everlasting any reasonable soule being judge must according to the Jewish interpretation signifie hidden and concealed Hence the Rabbines in their Gemarah ask the question that if the Christians and other people do not know that we have a Sabbath how comes it to passe that they in time to come shall be punished for the contempt of the Sabbath and for the not keeping thereof They make answer to themselves saying they know well enough that wee keep the Sabbath this is not hidden from their eyes and therefore they are to be punished because they will not keepe it But the reward due unto the observance thereof is hidden from them and this they know not yet if they would rightlly celebrate the Sabbath they should also know thereward But this is a thing impossible for them to put in execution seeing they are destitute of the superfluous soule because it being given to men rather upon that day then others and that more abundantly doth enlarge their hearts that in the time of the Sabbath they may take their rest with ease eat and drinke well and merrily and set all care and sorrow a packing from their breasts Hereupon Rabbi Simeon the sonne of Lakis affirmed that God gave this soule to man upon the Sabbath about eventide and tooke it from him again at the end of the Sabbath as it is written When he had taken rest evâ—n to satiety the Sabâ—ath remaining then was he deprived of his soule to wit the superfluous one Where againe note how neatly the Jewes interpret the holy Scriptures for the verbe jinnâ—phsch in that place is rendred by the Rabbines to want or bee deprived of a soule whereas it hath a clean contrary signification to cherish recollect recreate stirre up the spirits and most properly to breath which after the manner of men we ascribe unto God concerning whom it cannot be said nor understood that he hath lost a soule In this their blindnesse the Jewes blush not to place their chiefe wisdome and knowledge Concerning this superfluous soule Rabbi Abraham also
help them to judge deStroy and utterly to extirpate from the face of the earth the Mountain of Esau that is to say the Christians together with their Kingdome they stiling the Christians Edomites and the Roman Monarchy the Kingdome of Edom and so shall bring them back into their own Land flowing with milk and honey what the reason is that they call uâ— Christians Esauites or Edomites I will at large inform the Reader in another place I will only insert thus much in this present Chipter which they write and teach in their secret and hidden books which they will not suffer to come into the hands of Christians that the soul of Esau passed from his body into that of Christs and that Christ was no lesse wicked then Esau was and that we are no better whence ever we are not without great cause called Edomites who put our trust and confidence in him Then they begin to sing God shall be King over the whole earth In that day there shall be one God and his Name shall be one as it is written in thy Law O God Hear O Israel the Lord our God is one God This they â—abble out as a thing clear contrary to our Christian profession as though we worshipped more Gods then one and were wont to give him more names then one as the namâ— of Christ Next in order follows a short Prayer calâ—ed Krias schmah taken out of the fift Book of Moses and when they read that verse in the Hebrew language Hear O Israol the Lord our God is one God and come unto the last word thereof which is Echad signifying One they toss up and down and bandied from mouth to mouth with eyes cast up to Heaven for the space of halfe an hour yea sometimes for an whole hour together and comming to the last letter thereof which is Daleth the whole Congregation doth bend and turn their heads successively towards the four corners and winds of the earth hereby signifying that God is King in every place yea throughout the whole world for the letter Daleth by reason of its place in the Hebrew Alphabet stands for the number of four Furthermore the word Ecthad comprehends in it two hundred forty five other words to which they superadding these three Hael elohechem Emeth your God is truth the number amounts to two hundred forty eight the very number of the members in mans body so that if these several Prayers be said for every member in particular then the whole man is strongly guarded against all manner of evil Whosoever repeats the foresaid verse three times shall be safe from the Divel for that verse begins with the Letter Schin and ends in Daleth in this manner Schema Israel Adonai Eloheim Adonai Echad which two letters conjoyned make up the word Sched which signifies a Divel They repute also this Prayer as a Prayer of singular worth and sanctity by which may be wrought many miracles whence it comes to pass that they are extreamly superstitious in a repetition of the same every morning and evening It is registred in the Talmud that upon a certain time when it was commanded by open Proclamation that the Jews any where having a Synagogue should not publickly teach and make profession of their faith Rabbi Akibha not regarding the command ceased not to read and preach it openly in the Synagogue upon which he was apprehended and for the fact cast into Prison When the Tormentors were about to bring him to the stake to be burnt they first of all curried his corps with an iron horsecombe wounding and tormenting him after a lamentable manner Yet notwithstanding Rabbi Akibha remained constant praying without intermission And when the time of the day came wherein he was to say that Prayer Krias Schema he begun it with great boldness At the last his Scholers bespoke him and said Most dearly beloved Master thou hast prayed sufficiently now yield thy selfe and take thy death patiently To whom he made this answer I have had this saying in great esteem all my life long Thou shalt love the Lord thy God with all thy heart and with all thy body and thus I have understood it that though any one should pluck out my heart and rent my body in pieces yet I ought ever to determine this with my selfe never to cease to love him Therefore when God hath confirmed this in me should I cease to worship him and to bring this Prayer to an end which is directed unto him Therefore holding on in this his prayer he never left repeating the word Echad until his soul forsook his body Then was there a voice heard in the air saying Blessed art thou O Rabbi Akibhah because thy soul departed breathing the word Echad now shalt thou have an entrance into life eternal and shalt come into that light of the Garden of Paradise Amen Selah They have also another prayer like unto the former which they call Schemon Esre i. e. eighteen because it contains so many particular thanksgivings and prayers of praise therein Concerning the sanctity and holinesse of this and the former prayer the Jews have written many a large Tract which I leaving to bespeak their own worth will neither praise nor any ways disgrace The last of these every one repeats twice a day and he that is their Chaplain or Reader in the Synogogue doth publickly sing it by himselfe two or three several times The Jews esteem highly of it hoping that hereby they shall obtain remission of all their sins When it is their will and pleasure to poure out unto God they are bound to do it standing and with such a posture that one foot may not insist more upon the ground then the other in imitation of the Angels of whom it is written And their feet were streight feet This is handled more at large in Rabbi Alphes in his first Chapter and in their Minhagim and in many other books When they say those words holy holy holy Lord God of hosts the earth is full of his glory being a parcel of the Prayer Schemon Esre by them named Keduscha a then they caper three times together leaping up as though by this their gesture they did indeavour to become like unto the Angels who were the first Choristers that sung this Song of praise Others say that because these words in the Prophecy of Esay immediatly follow And the posts of the doors were shaken at the voice of him that spake it is both meet and convenient that a man should touching move himself in the quavering of such an Angelical Anthem The Hebrew Doctors write that whosoever dare to mutter the least syllable while the Prayer Schemon Esre is a saying shall after his death have coals of fire given him to eat as it is written in the fourth verse of the thirtieth chapteâ— of Job for so Rabbi Salomon expounds the words Rabbi Tanchum saith in the name of Rabbi
to return to the place where he gave up the ghost and dolefully to lament over his dear consort the body So soon as the man is dead they cast all the water in the house out of doors that they who pass by may be warned of the decease of some person there Others have recorded that they do this thing in memory of the Prophetess Miriam of whom it is written All the Congregation of Israel came into the wilderness of Sin in the first moneth and the people remainâ—d in Cades where Miriam died and was buried there And when there was no water for the Congregation they gathered themselves together against Moses and Aaron The Talmudists say that the occasion hereof is this the Angel of death who hath deprived the man of life washing his knife or sword in the water poisons it for they write that Satan or the messenger of death standing at the beds-head with a drawen sword in his hand upon which sword hang three drops of gall which as soon as the sick man beholds being terrified at the sight he opens his mouth whereupon these three drops fall into it By reason of the first he gives up the ghost the second makes him become yellow and pale the last causeth him to putrifie So soon as the sick man dieth the Angel runs to the waters washeth his sword in them by which means they being infected with poison are to be powred out Again this is one of the best grounds of the Jewish faith Antonius Margarita in his tract of Tabernacles or Booths writes that the Jews in ancient times were accustomed to pray unto God that he would not suffer the Angel of death any longer to appear in such a fearful shape at their bedsheads and that also they had their request granted and that they their ancestors put out his left eye conjuring and binding him by the holy names of God It is also recorded in the Talmud that great honour ought to be given unto them who have departed this life because they in the other world have perfect knowledge of all occurrences in this They write also that the soule doth not presently upon the dissolution return into heaven from whence it came but that for twelve moneths space it becomes a vagabond through the earth returns into the Sepulchre suffers many torments in purgatory and then twelve moneths fully expired it ascends up into heaven there taking its rest The question being proposed in the book called Schebhet Jehudah in a certain disputation betwixt a Jew and a Christian How it came to pass that the dead should know all things that are done here upon earth It is answered that the soule doth not gain an entrance into heaven untill the body that was buried be turned into dust and therefore it remaining so long a time upon the earth may without contradiction know the things which are done here below That the soule doth not presently goe into heaven is manifest out of the words of Solomon The dust shall return unto the earth from whence it was and the spirit to God that gave it In this place they say that by the dust is meant our bodie which of necessity returns unto the earth out of which it was taken and by the Spirit our soule which returns to God that gave it now then to conclude the body must first be made dust and ashes and then the Spirit shall return unto the Creator which if it were otherwise certainly Solomon had inverted his words and propounded them thus The Spirit shall return unto God that gave it and the body to the earth Elias the famous Grammarian in his dictionary called Tisbi expounding the word Chabat hath left it in record that it was the opinion of their Rabbines that so soon as any of the Jews do take their farewell of this tâ—r restrial paradise and the chamberlain death hath furnished him with a lodging in the lower parts of the earth that the Angel of death comes and sits upon his sepulchre and that at the same time the soule returns into the body reanimates and erects it Whereupon the Angel takes an iron chain the one part of which is hot the other cold with which he smites the dead corpes two times or more At the first stroke all the members of the body are torn one from another At the second all the bones are dispersed abroad at the third flesh and bones yea the whole carcass is turned into dust and ashes Then come the good Angels and gather the bones together honouring them with a second burial This punishment the Rabbines call Chibbut hakkeber which they do not only write of but also most absurdly believe in their common prayer petitioning that God would preserve them against this punishment and divert it from them as we may see in that petition which they call Benschen being in the number of those which they use upon the day of reconciliation It is written in the book Chasidim that who is much given to almsdeeds is a lover of reproof and honesty who entertains strangers willingly and from his very heart who prayes with an attent minde although he die without the land of Canaan he shall neither tast nor trie the violence of the grave but shall be certainly preserved against the Chibbut hackkeber Hence it is most evident that they who die in the land of Canaan are free from this torture but they who die in a strange land are subject thereunto Hither it is also to be referred that they who die in other lands are wont to wander through secret caves and holes of the earth untill they come to the land of promise otherwise they are not made partakers of the general resurrection which thing we have formerly made mention of in the first Chapter and other places of this book CHAP. XXXVI Touching the Jews Messias who is yet for to come THat a Messias was promised unto the Jews they all with one mouth acknowledge hereupon petitioning in their daily prayers that he would come quickly before the houreglass of their life be run out The only scruple is of the time when and the state in which he shall appear They generally beleeve that this their future Messias shall be a simple man yet nevertheless far exceeding the whole generation of mortals in all kinde of vertues who shall marry a wife and beget children to sit upon the throne of his kingdom after him When therefore the Scripture mentioneth a twofold Messias the one plain poor and meek subject to the stroke of death the other illustrious powerful highly advanced and exalted the Jews forge unto themselves two of the same sort one which they call by the name of Messias the son of Joseph that poor and simple one yet an experienced and valiant leader for the warrs Another whom they entitle Messias the son of David that true Messias who is to be king of Israel and to rule over them in
Rabbines from a beast called Jaduah a bone of which they held in their teeth in time of prophecy The seventh Doresh El hammethim one who asked counsel of the dead a Necromancer such was the witch of Endor The eighth Shoel makâ—o one who took counsel by his staff what way it fell that way he would go Hos 4. 12. Or measuring his staff by inches I will go I will not go did according to the event The last Roel Baccober Ezek. 21. 21. A diviner by the intrals of Beasts Exod. 15 16. Cholm cap. 3 p. 16. Gen. 12. 6. Rab. Bechoci Gen. 1. Num. 18. 15. Caphtorâ— uperach p. 68. Psal 46. 3. Dan. 7 9 10. Tract Rosch haschanah c. 1. p. 16. Psal 69. 29. Exod. 32. 32. Psal 143. 2. Psal 130. 3. Orach Chaymna 581. Exod. 32. 2. Amos 6. Rosch hasâ—cha c. 1. p. 16. The papists had their praying to Saints from hence Minhagim Dan. 7. 10. Taame mitznos pag. 36. Rescha chochma magnum in Schaar par â—eschubha cap. 3 nu 163. Jesa 59. 2. 4. 5. Levit. 23. 24. Orach chaijm num 583. Deut. 8. 13. Psal. 89. 16. Mich. 7. 19. Levit. 16. Mich. 2. 11. Soph. 3. 4. Orach chajim num 602. Psal. 107. 17 18 19 20 21 22. Joâ— 33. 34 35 Levit. 16 17. Isa. 1. 18. * Gehher a man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invaluit to prevail he haâ—h this name from his might and strength Psal. 22. 1. a Neschamah amma hereby is noted only the reasonable soule according to Aben Ezra who derives as though iâ— were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 min haâ—shamajim from heaven I think rather from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nashah to lift up and Shamajim signifying heavens because it is or alwayes ought thither to be lifted up It is distinguished from Ruach and Nephesh the Synonyma's of it in this manner by Aben Ezra Neschamah est vis sensibilis rationalis habet locum in cerebro 2. Ruach spiritus habet sedem in corde quod est origo ritus complectiturque vim irascibilem 3. Nephesh est vis concupiscibilis situm habet in jecore Orach chajim nu 606. Psal 78. 38. Deut. 23 2 3. This was in use in S. Pauls dayes who saith that he received forty stripes save one 2 Cor. 11. The Jewish reason is to be approved of Rabbi Bechaim Deut. 25. 2. Psal 1. 2 3 4. Levit. 23. 27 28 29 30 31. Orach chajim nu 612. A very papistical indulgence Cant. 2. 9. Chaptor upherach p. 71 Exod 23. 8. Isa. 58. 1 2 3 4 5. Zach. 6. 5. Prov. 6. 23. Prov. 3. 18. Orach chajim uu 670. Esther 3. Esther 8. Tract Mâ—gilah Orach chajim nu 690. Sect. 16. Orach chajim num 615. De rit Jud p. 61. zach 8. 19. The first fast The second fast The third fast Hos. 5. 7. Jer. 2. 24. The fourth fast Ier. 40. 41. Particular fasts 2. 3. 4. Reschis chochma parvum p. 10. Tanais p. 23. Hab. 2. Rabbi Solomon Jarchi Zachi 7. Exod. 23. 19. Num. 31. 23. Tract 1. Elim c. 5. p. 75. Exod 22. 31. Gen. 24. 64. Abel signifies vanity shewing the righteousnesse of man to be nothing else hence that excellent Elogie Adam Cain Abel the earth hath possessed vanity The names of the three first men making it up Gen. 32. The Jews of ancient dayes had two sorts of wives the one called â—ashim ' 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which according to Rabbi Juda which were married with a Bill of contract or solemn espousals whose children were heirs unto their fathers lands 〈◊〉 goods The others called Pelagshim Coâ—â—â—ines or half-wives not lawful wives or 〈◊〉 of the houâ—e neither were their children heirs unto their fathers goods derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palag to divide and Ishaâ— a wife a divided or half wife The fâ—â—â—r sort are derived either by the figure Apâ—â—â—sis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anashim by taking away the first and capital letter Aleph 〈◊〉 that the Man is the Womans 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sâ—duxiâ— to seduce bâ—â—â—se she deceived Adam or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to forget either that women 〈…〉 memory or rather that their fathers house in them is as it were extinct and quite forgotten Gen 2. 22. Tract Medah c. 5. p. 45. Gen 2. 22. Signifying that mankind was perfect when the woman was created which before was like an unperfect building Or rather because the women build their husbands an house as Rachel and Leah built the hous of Israel Ruth the last b Chuppah a cover arbor or such like from the Hebrew root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to cover or hide Jer. 31. 22. Gen. 1. 28. Psal. 147. 14 Psal. 45. 10 Tallith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cloak or hairy garment Gen. 25. Rabbi Solomon saith that it is a litle cloak peculiar to the Jews which they used in time of prayer from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obtegere to hide or cover Ruth 3. 9. Ezek. 16. 8. Psal 2. 11. The dowry bill Matth. 6. 19. Tract Gittin The bill of divorce In the Latine Copy the bill was imperfect I have therefore corrected it according to that in Moses Koâ—sinsos f. 133. a Matth. 22. The Sadduces were a certain Sect among the Jews they had their name either from Sedek Justice because they justified themselves before God or from Sadoc the first Author of the Heresie who lived under Antigonus Socheus who succeeded Simeon the just They rejected the Propheâ—s and all other books of Scripture save the five books of Moses They rejected traditions they denied a reward for good works and punishment for evil the resurrection of the body Angels and Spirits Fate and Destinie ascribing all to mans Free-will and affirming the soul to be annihilated after it departs the body Drusius de trib Sect. cap. 8. lib. 3. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligere From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 colligere * The Falling-sickness from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cadere Hilluc from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to go or walk because the Plague is a very walking disease Lib Chasidim num 167. Reschis Chochma P 22. From 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 occidere Gen. 50. 10. Gen. 37. 34. b Justitia juditij a just judgment Esa 60. 14. Isa 25. 8. Psal 90. 17. Num. 20. 1 2. Tract Aboda Zara c. 8. Ezek. 12. 7. Num. 〈◊〉 2. a The wounds of the Sepulcher The Jews twofold Messias Luk. 2. 25. Ib. v. 38. Rom. 11. 5. Num. 2. 4. 17 18. Schebet Jehndah the tribe of Judah A historical book of the many afflictions martyrdoms of the Iews as also of their disputes with the Christians in Spain and Italy It was printed at Crncovia in Germany An. d. 1591. Sanhedrin c. 11. p. 97. Cant. 7.5 Sanhedrin c. 11. p. 98. Esay 53. 3. The miracles before Christs coming Abkas rochel pulvis aromatarius the author Rimchar a little book in octavo it hath 3 parts the first of the miracles before the coming of the Messias two of the soule and the state of it after this life The third of Moses his tradition about Mount Sinai mans creation c. It was printed at Venice anno Dom. 1597. Hos. 3. 4. Jascibhah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Synagogue from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to sit or rest The second miracle Mal. 4. 2. Num. 24. 23. The third mirale Dan. 12. 3. Joel 2. 30. The fourth miracle Hos 14. 5. The fifth miracle Esa 24. 22. Jon. 2. 8. The sixth mimiracle Esa 59. 16. Jer. 3. 14. The Seventh miracle Exod. 20. The coming of Michael Dan. 12. 1. Ezek. 20. 38. Dan. 12. 10. Hos 2. 14. Dan. 11. 42. Dan. 11. 45. The eighth miracle Jsa 27. 13. Zech. 9. 14. Ezech. 38. 22. Obad. 18. The ninth miracle 1. never The tenth miracle Micah 2. 13. Jsa 41. 18. Jsa 49. 10. The Jews ten fould comfort against the foresaid signes Consol 1. Zach. 9. 9. The 2. Cons Esa 35. 6. The 3. Cons The 4. Cons The 5. Cons Zeph. 3. 9. The 6. Cons Ezek. 25. 14. The 7. Cons Jsa 33. 24. The 8. Cons Jsa 65. 22. See Reschaim in the Talmud c. 6. p. 68. Ninth Cons Isa 40. 5. Tenth Cons Ezek. 36. 26. The feast which the Messias shall make unto the Jews at his coming The first dish Behemoth Job 4. 10. a Rabbi Sal Jarchi Rabhuenaki The 2. dish Leviathan Babha Basra c. 5. p. 74. Jsa 27 1. Job 40. 16. 19 The third dish Barinchue Bechoros c ult p. 57. The Crow Babha basra c. 5. p. 72. The great bird ziz Talmud in the same place The great Lion Cholin cap. 3. p. 59. The wine for the feast Esa 27. 2. 3. Psal 75. 9. The sports where with the Messias will delight the Jews Job 40. 20. Psal 104. 26. Psal 69. 32. Job 40 14. 15. Jsa 27. 1 Esa 25. 6. Job 41. 6. The marriage of the Messias ps 45. 10. Schegal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifieth the wife of a King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shagal which is to exercise the very act of venery Isa 53. 10. The manner of life the Jews shall have under their Messias The first benefit Jsa 60 10 11. 12. Jsa 61. 5. 6. The 2 benefit Jsa 65. 17. Psal. 92. 14 15 The 3 Benefit Hos 14. 8. Isay 62. 8 9. The 4 Benefit Esay 11. 17. The 5 Benefit Isay 2 4. Jer. 8. Matth. 15. 5. Titus 1. Deut. 28.
credit that he is come so many years agoe are altogether ignorant for what end and purpose and in what degree his â—comming should be beneficial unto them for all that they expect is only this that he like another Moses and Aaron should deliver them from a terrestrial and corporal bondage and again bring them into their own land and to this end only that they might no longer drink the Wine of bitternesse among the Gentiles but be fed with milk and honey in the Land of Canaan They never dream of a deliverance from the spiritual captivity of sin for they perswade themselves that by pennance done in their own flesh they can satisfie for their own sin and by keeping of Gods Comâ—andements and their own good works merit eternal life In the 11. Article of their Belief they believe that whosoever doth many good works shall obtain a great reward in the world to come It is read in their Talmud All Israel shall have part in the world to come as it is written All thy People shall be righteous they shall receive the earth for an inheritance for ever the branch of my planting the work of my hands that I may be glorified Yet neverthelesse they shall not all share a like He that hath done many good deeds shall have a greater portion The wicked which never repented them of their sins shal be tormented in Hell or purgatory for the space of twelve months and after that shall have a portion in life everlasting but not so excellent as that of the just They who utterly deny God and profane his holy Name of which number are all those that turn to Christianity their foreskin shall grow again which done they shall the second time be circumcised as though they never had beene Jewes and shall remaine in Hell for ever The Son superviving his deceased Father is bound for a whole year to say a little Prayer called kaddisch for by the repetition of this Prayer he shall deliver his dead Father out of Purgatory such an one gives up the Ghost with great joy and incouragement knowing that he shall be delivered out of Hell by the Prayers of his Son left behind him After the same manner a honest woman may redeem her Husband But sometimes it so falleth out that the Husband â—and Wife are not equal in honesty and therefore it should seem that in the world to come the one should attain to a greater degree of happiness then the other here the Lord out of his mercy gives them both entrance together Briefly the whole nation of the Jews shal be partakers of life eternal and shal all ascend into Heaven but one shal be more glorious then another Even as a King or Duke coming into some great City he all his followers have entertainmet but in a different fashion so shall it be with the Jews in the world to come In the Article of the Resurrection of the Dead they themselves are dead for first they say it shall come to passe that only the Israelites shal be raised to life but the Christian and all other prople shall perpetually sleep in the dust Hence Rabbi ` Bechai in his Book intituâ—ed Kadhakkemach saith The Jewes have a four-fold honour and priviledge above other Nations which are these the Land of Canaan the Law the Prophets and the resurrection from the dead All these he repeats and proves in particular in hisâ— Exposition of the 18. and 33. chapters of the fiâ—t Book of Moses For the confirmation of the last priviledge he brin'gs amongst other the testimony of Isay prophecying of the Christians and other people They are dead they shall not live They are dead they shall not rise And of the Israelites Thy dead men shall live with my dead body they shall arise awake and sing you that dwell in the dust because your dew is as the dew of herbs and the Earth shal castâ— out her dead The same Rabbine out of the Talmud delivers thus much that at the great day of judgement three kinds of dead men are to arise the first of the most righteous Israelites the second of the most unrighteous and ungodly the third of a middle sort who did as much good as evil The good shall go into life everlasting the wicked into Hell and fire eternal as it is written Many of them that lie and sleep in the Dust shall arise same to everlasting life some to shame and everlasting contempt From hence sAith the Rabbine we may infer that even the wicked ones in Israel shall be co-partners in the resurrection yet shall this redound to their disadvantage seeing both body and soule shall together in Hell suffer never ceasing torments They of the middle sort shall be tortured for theirs in s in purgatory only the space of twelve months which time expired their bodies shall be consumed and a blustering wind shall scatter their ashes under the feet of the just The Talmudist proves this out of the 13. Chapter of Zachary the 8. and 9. verses for there is written It shall come to passethat in all the land saith the Lord two parts therein shal be cut off and die but the third part shall be left therein And I will bring the third part through the fire and refine them as silver is refined and will try them as gold it tried and they shall call upon my Name and I will hear them I will say it is my people and they shall say the Lord is my God And to the same purpose it is spoken 1. Sam. 2. 6. The Lord killeth and maketh alive he bringeth downe to the grave and bringeth up R. David Kimchi upon the first Psalm saith that the wicked shall not rise again but their souls shall perish together with their bodies in the day of death and in the same sence that a Resurrection only belongs to the just and godly in his Commentary upon the 26 chapter of the Prophecy of Esay Rabbi Saadiah upon the former words of the Prophet Daniel saith that the term many designs a certain number and there fore to be restringed to the godly in Israel who alone have a portion in life eternal Them that do not watch he ranks in their number who have forsaken the Lord and tâ—rned Apostates who for this very thing must be thrust into the lowest Chambers of the infernal pit there for ever to be the Emblems of ignominy To him assent Rabbi Higgaon and Aben Ezra in his Book Perusch or Exposition upon the fore-cited place of Daniel commenting that as many are to watch so many shall not watch the watchâ—men shall have life eternal they that do not watch never dying reproach The sense of the words in my judgement saith Aben Ezra is this that so many upright Jewes that pay their debts to nature in the Land of their captivity shall rise again and live when the Messias or Deliverer shall come for of
of any of the first sort being onely tied to the observation of them which forbid something to be done They say also that there are some Preceps which are onely to be executed by them at certain times when their pleasure is and also others to which they are no way subject as Circumcision the office of the Priests and Levites and such like Sometimes they may not observe the Commandements because of their husbands to whom they acknowledge themselves to ow dutifull obedience who have power over them and oftentimes call them to the performance of other things than Gods Law yet never by compulsion If any one make a question to what the women are more particularly obliged the answer is that they are bound to the performance of sixty four of the prohibiting and thirty six of the Commanding precepts Thus do the Rabbins appoint their women their Task which they have not alwayes leasure to mannage because they are to keep the house play the Cook Laundresse and Nurse and are also forced to do what ever their husbands enjoin them yet for all this the number of the Precepts was not thought sufficient for the Rabbines have added seven more that the summe ariseth to six hundred and twenty according to the number of the Letters in the Hebrew Decalogue which number the Hebrew word Keter signifying a Crown comprehends for the three radicall Letters Caph Thau and Resch make up the number and certainty if there were any who could fulfill the whole Law of God he were worthy to wear the Crown of the whole world and needfull it is that the Law should be fulfilled for otherwise the world cannot subsist as their wise men would perswade us out of the words of Jeremy If my covenant had not been with day and night I had not made the earth for so is this place perverted after a swinish manner in the forenamed book Brand spigelium A Jew is as fit an Interpreter of the Scripture as a Sow to be an Husbandman as in rendring these words that unlesse the Law which they call Berith that is to say a covenant had been given I had not created the heaven and the earth and whatsoever now hath any existence it hath it from the observation of the Divine Law moreover say they whosoever keeps all these Commandements sets a Crown upon Gods own head and in lieu thereof God shall invest their forefronts with seven Crowns who doe celebrate his Coronation and shall make them heirs of the seven bed-chamber which are in the Garden of Para dise and he shall defend them from the seven infernall Mansions and they shall obtain seven heaven's and so many earths Hereupon it is recorded in that Tract of the Talmud entituled Joma that it was the opinion of Rabbi Eliezer that the world was created for the sake of one just man for it is written in the first book of Moses the first chap. v. 31. That God shallman that it was good and by this good thing is meant that good and just one as it is written Praise the just one because he is good and it necessarily follows out of the words of Moses above mentioned And God saw c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one just man which was Adam for at that instant there were no more in the earth Rabbi Chaia Bar Abha is of the same mind and Rabbi Jochanan confirms it out of the 25. verse of the 10. Chapter of Solomons Proverbs where it is written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The righpeous is an everlasting foundation Moreover the wisest of their Doctors write that every vein in mans body is the souls pedagogue to instruct it what to avoid whereupon it shall be found that if any proves disobedient to such an admonition he shall be branded with this mark that he hath not one good vein in him Again all the members prick a man forward to the execution of that which is commanded him and in this manner the three hundred sixty five prohibitory precepts are observed and fulfilled Oâ—â—serable Jew what Chirurgion can prick that vein in thee whren hath any goodâ—nesse in it or extract from thee the smallest dram of blood which is not corrupt King Salomon in his Proverbs saith Keep my Commandements that thou mayest live that is thy veins and members shall become thy provocative unto goodnesse thou shalt live for ever and David the King in the 34. Psalm and the 21. verse promiseth He shall keep all thy bones so that not one of them shall be broken which is as if had said who keeps the commandements of the Lord his bones shall not be broken Thus the poore blind doting Jews are fallen into such a reprobate sense that they neither will nor can understand the essence of faith and good works but running headlong into their obstinate errours persist in their folly so that the words of Sophonie are now verified Her Prophets are light and treachchrous persons her Priests have polluted the Sanctuary they have done violence to the Law Truly any one would think that they ought to be ashamed of so gross ignorance by which they dilacerate the word of God in that manner as though they had not the least relish or spark of understanding in them for in the confirmation and declaration of their faith settled upon no foundation in the Exposition of the holy Scripture they seema as strangers and aliens to the word of God who had dreamed of it about some thousand years ago and now grope after it as the blind man gropeth the for wall in darkness I will not in this place add one word more concerning the Jewish beliefe and superstition considering that I shall speak more largely of it in the following Chapters yea more then they could wish should be revealed It is now seasonable and expedient to speak something of the cause of their blindness and obstinacy with which they are plagued especially in the reading of the Word of God It is apparent out the History of the Old Testament The Jews always have been so stiff necked that if once they fixed upon any opinion that no force of Argument could inforce them to relinquish it whereupon Moses and the rest of the Prophets so often reprehend them for which many of them were persecuted and put to death by the obstinate Jews who for this very cause are often in the new Testament termed the Murtherers and Butchers of the men of God When God had once chosen them for a peculiar people made a Covenant with them and for the confirmation of it had annexed unto it the seal of Circumcision as an external sign had delivered them out of the hands of their enemies brought them into a Land surpassing a others with great strength and a stretched out arme and also had given unto them by the hand of Moses a Law according to whose prescript they ought to frame their lives acknowledge God praise and exalt him
it is written early in the morning But when he speakes of the oblation for the seventh day it is written in the day of the Sabbath The meaning of which words is this The daily sacrifices were wont to be offered early in the morning before it was light instead of which they repaire at this day earely unto their Synagogue to say their morning prayers as was formerly declared But upon the Sabbath a longer stay was made and the sacrifice was not wont to be offered before perfect day Wherefore the Jewes ought to sleep larger upon this day then another and to goe later to morning prayer then at other times to recreate themselves for a longer space upon their couches for the joy and delight accrewing by the Sabbaths reproach When they are once come into the Synagogue they pray as at other times yet saying and singing more prayers and anthemes then ordinary in honour of the Sabbath Upon this day they doe not put on their phylacteries of which we spoke in the fourth Chapter and that because the Sabbath it selfe is a sign of the Jewish faith and that this was given to the Jewes onely and commanded by them to bee sanctified and therefore they have no need of other signes as the phylacteries and circumcision whereby a Jew may bee knowne from other men They bring the booke of the Law out of the Arke in that pompe which we specified in the ninth Chapter They read out of it seven sections of the Law for the performing whereof seven particular persons are called out Whosoever is called comes up by the doore next unto him and goes downe by the other because it is recorded of the people of Israel to have done the like For saith the Scripture the gate of the inner Temple which lookes unto the north shall be shut for the space of six daies wherein you may worke but upon the Sabbath day and upon the day of the Calends it shall be opened And the Prince shall enter by the way of that gate and shall stand at the posts thereof and the Priests shall offer his burnt offering c. Hence it appeares that when they come into the holy Temple upon the Sabbath day they came in at one doore and went out at another They are also accustomed to read some certaine sections out of the Prophets in which the same subject is handled that is treated of in the bookes of Moses This custome then had its originall when they were interdicted to reade the bookes of Moses in their Synagogues For at that time they began to read in the plaâ—e thereof a Lecture out of the Prophets which they named Hapharah which was as a certain exposition upon the Law of Moses This custome was in force in the daies of the Apostles for thus it is recorded For they that dwell at Jerusalem and their rulers because they knew him not nor yet the voices of the Prophets which are read every Sabbath day they have fulfilled them in condemning him Again Moses of old time had them that preached him being read in the Synagogues every Sabbath day And although at this day they are not prohibited to read and teach Moses in their Synagogues yet they keepe the custome of reading the Prophets for they cannot be too conversant in well doing They pray also for the soules of them who in their life time did not rightly sanctify the Sabbath For the Rabbines perswade themselves that these are tossed in hell from side to side both after and before the Sabbath and therefore they pray for them thereupon Their prayers in the Synagogue must not continue any longer then six a clock in the morning For it is forbidden either to fast or pray any longer according as their Doctors have collected out of that saying Thou shalt call the Sabbath Oneg For the word Oneg signifying delight or pleasure is written without the letter Vau which in numeration maketh six By which the Prophet would secretly insinuate that we ought not to fast after the sixt hour or the middle of the day because otherwise it would come to passe that the Sabbath should not be a pleasure but rather a vexation unto us Therefore morning prayer being ended they eate their second Sabbaticall meale making themselves merry in honour of the Sabbath If any have dreamed some ominous dream as the book of the Law to be burnt the beams of his own house to fall down his teeth to fall out of his head or such like he must fast untill it be late at night and that not without cause seeing such phantasticall meteors portend no faire weather If the jaw bones of any one in the time of sleep seem unto him in the time of sleep to fall out of their place such a dream is a good dreame because it betokens the teeth of all his enemies that intended evill against him If to eate be burdensome unto any and to fast a pleasure he may fast by statute If any cannot abstaine from teares he may weep by authority because such a ones lamentation is his owne delight his adversaries recreation both which are conducible to a sanctifyed celebration of the Sabbath Yetnot withstanding whosoever fasts upon the seventh day he must fast also upon the day following because he feared not to substract the pleasure due unto the Sabbath day Moreover it seemeth good unto the wise men among the Jewes that dinner being ended that somewhat should bee learned by study and some Chapters read oâ—t of the holy Bible For upon a certaine time the Sabbath complained unto God that every thing in this universe had a like unto it selfe of which it was onely destitute Then God instantly replyed and said The people of Israel shall from henceforth be thy mate for they upon the Sabbath day bend their study to the learning of the Law which if they did not they would at that time be altogether idle Then the Law posting unto Gods tribunall poured out its complaints and said When Israel shall returne into his owne land and one shall goe unto his farme another to his vineyard who shall then learn or study me God answered the Israelites shall doe it who resting upon the Sabbath shall practise nothing else By reason of these complaints it was concluded and thought meet that upon the Sabbath day after dinner every one should busie himselfe either in reading of the word of God or in collecting something out of their bookes of morality whereby they might be incited unto the feare of the Lord and so the Law and Sabbath might not have any more just occasion of complaint But alas how rare readers they are in these good books experience gives an evident demonstration for the whole weeks space time enough a man would think They speake not so much of their bargaines usury buying and selling as they do upon the Sabbath day At even-tide they returne againe into the Synagogue and prayer ended they fall to their supper
hath a most accurate dispute in his Madrasch or Exposition upon the Pentateuch which book is called Zeror hammor in English a bundle of Myrrhe Other interpreters in this place say thinking their opinion to be more plausible that the Jewes use to smell to the perfumes because the fire of hell the Sabbath yet lasting doth not stinke but so soon as the Sabbath is ended and the doores of hell set open that the soules of the wicked departed this life may enter againe into the place of torment then it begins to send out an ill savour against which the nosing of those odors are a present remedy as it is recorded in their Germane Minhagin They looke upon their nailes also because of their fruitfull growth which aâ—though they be alwaies cut upon the Friday yet notwithstanding they alwaies grow againe Others say that this is done in remembrance of that garment which God at the first made for Adam in paradise for it was of the colour of the nailes of a mans hand Others that all this is done to distinguish the nailes from the flesh which wonderfull consideration had its first originall from Adam Who when he saw the whole world wrapt up in darknesse weeping said Woe unto me for whose sinne alone the whole earth is darkned Then God suggested this into his mind that he should take two stones and strike the one against the otherpunc which he doing the fire sparkled out whereat he lighted a candle Then Adam marking that he was every whit naked the utmost parts of his fingers onely excepted he praised God with a greater admiration as we may read in the book called Colbâ— They poure some part of the conseâ—rated wine upon the ground for lucks sake because such an effusion prognosticates that house to become plentifully stored with all things necessary for the sustenanâ—e of life and that in such a manner that they shame not to write that in what house soever this wine is not poured out as water there is no blessing at all resident Some are of opinion that this pouring out of the wine to be done for the refreshing of Corah and his rebellious companions for the Jewes doe foolishly perswade themselves that these being swallowed up of the earth doe as yet remaine alive therein and are comforted by this consecrated wine A little before somewhat was delivered concerning the stinke of hell fire for the confirmation of which we have this story in the Talmud That wicked man Turnus Rophus upon a certaine time demanded of Rabbi Akibha in what respect the Sabbath did excell other daies of the weeke that they should prosecute it with so great honour The Rabbine replyed why doe mortals more honour thee then other men of the same mould because said the King my liege will have it so To whom Rabbi Akibha answered againe The King of Kings even our God himselfe wils us to give more honour and reverence unto the Sabbath then to any day in the weeke besides Turnus replies who can certainly assure thee that your Sabbath day is the seventh day and so the true Sabbath indeed perhaps you may celebrate it upon some other The Rabbine answers this may be proved 1. By a water-course of the River Sambation who estreame is so headstrong for the space of six daies that it roles huge great stones along with it by reason whereof it denies any one passage for the whole weeke but upon the Sabbath day it stands unmoveable not running at all in honour to the Sabbath 2. I can draw an evident argument for the demonstration hereof from thy fathers Sepulchre For all the weeke long the smoake and stench of hell fire iss ues out of it because for that space he is tormented therein but upon the Sabbath day the Sepulchre sends out no ill savour the reason is thy father at that time is come out of hell and takes his rest so that the fire thereof hath no power over him and for this very cause smoaks not upon that day When Turnus heard these words of the Rabbine he said unto him peradventure the time of his adjudgement to hell torments is now expired The Rabbine bids him goe unto thy fathers tombe the Sabbath now ended and see if it doe not smoake as yet Which Turnus hearing went and found it to be as the Rabbine had spoken This moved Turnus to a hainous enterprize for by enchantments he cals his father from hell and thus bespeaks him How comes it to passe said hee who diddest not sanctifie the Sabbath all thy life long shouldest now being dead observe and keep it How farre is the time spent since thou becamest so godly a Jew He answered My sonne whosoever living among you will not keep the Sabbath willingly in this place after death must be forced thereunto The sonne replies how are you occupied I pray you upon the worke dayes Upon them saith he some burns us with fire but upon the Sabbath day we enjoy our rest For upon Friday at evening a Proclamation goes forth declaring that the time of ceslation is now present and that the wicked should depart to celebrate the Sabbath which we hearing betake our selves to rest and in resting sanctifie the Sabbath Then in the end of the Sabbath when the Jewes have ended all their prayers then comes an evill Angell called Dumah who is our Master and commands us to returne into hell because the people of Israel have now put an end to their Sabbath Then wee recoiling into hell are scorched by the flames thereof untill the next Sabbath These are our infernall imployments If any have an itching desire to read any more concerning these horrible trifling fopperies let him reade Rabbi Bechai in parscha vaiischma Jethro that is in his exposition upon the eighteenth Chapter of Exodus where hee writes many things about the Sabbath Now seeing God in the Law of Moses and the Prophets oftentimes commanded the Jewes that upon the seventh day they should doe no manner of work and so abstaine from the prophanation thereof Hence ariseth a grand controversie among the Rabbines what may be done what left und one thereupon Concerning which matter there is a large tract in the Talmud upon which the chiefe and most learned Rabbines have written a Commentary so that whosoever could broach the most subtle and acute meditations concerning the genuine manner of sanctifying the Sabbath he was or certainly would have been accounted a teacher unto others I will onely repeat some few things conducible to the matter in hand First then whereas God in his Law commands that not only man but also the beast shall rest upon the Sabbath day The Rabbines with a curious kind of augmentation eâ—quire how far any beast as horse asse or others of the same kinde may lawfully goe upon the Sabbath day Whether also any of these creatures may be allowed to carry any burden thereupon This question is fully stated and that doctorâ€like
no rivers they dig a well in their cellar or garden concerning the breadth and depth whereof they are diverse in opinion as also how much water may be contrived in the same At eventide they likewise repair unto the Synagogue where they continue praying untill it be night at what time the feast begins welcoming it with great joy and many acclamations So much for the preparation now for the feast it self but before we give you any tast thereof hearken what the Prophet saith concerning these men of Juda Your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear No man calleth for justice no man contendeth for truth they trust in vanity and speak vain things they conceive mischief and bring forth iniquity They hatch Cockatrice eggs and weave the spiders web He that eateth of their eggs dieth and that which is trodden upon breaketh out into a Serpent CHAP. XIX Of the Feast of the New-Year NEw-years-day according to the Jewish Almanack falls continually upon the first day of September which is the beginning of their civil year according to which account they date all their bils contracts and bargains This computation they ground upon the time of the creation of the world which was as they affirm upon the first of September Soe that they now reckon the years from the creation to be five thousand three hundred eighty foure or thereabouts Whence we may see how far they vary in their number from the Christians even by the space of two hundred twenty three years This first day of September is to be sanctified and kept holy by the Jews being a thing commanded by God himself saying Speak unto the children of Israel and say In the seventh moneth in the first day of the moneth shall you have a Sabbath for the remembrance of blowing the trumpets an holy convocation Ye shall do no servile work therein but offer sacrifice made by fire unto the Lord. Though Moses make no mention of the new-year in these words yet following an ancient tradition of their ancestors they begin their civil year as upon this day being the first of September which is the seventh moneth accounting from March in which begins the new-year of their festivals The chief reason why it is called the feast of trumpets is because the Priests in old time were wont as this day to repair to the Temple and blow upon trumpets that hereby the people might be warned and pricked forward to render thanks unto God with a chearful and merry heart for the blessings and favours plentifully powred upon them in the year last past that he hath preserved them in safety and redeemed their souls from death and that with fear and trembling truly repenting them of their misled life they may appear before God upon the day of reconciliation upon which an attonement is to be made between God and his people The Jews at this day instead of a trumpet use a Rams horn the reason whereof shall hereafter be related The manner of the Celebration followeth After evening prayer they begin the feast by the consecration of a bowl of wine and a certain prayer appointed for the day they account it as a signe of good luck if their wine be new and sweet Every one salutes his fellow with God send you a good new-year or pointing to the books of which we made mention in the former chapter they say Thou art registred for one who shall be partaker of a prosperous year to whom the other makes answer and you also that is as much as if he had said The Greator of heaven and earth hath ordained thee for a good new-year The little children run unto the chief Rabbine and aske him blessing upon whom he laies his hands and prayes unto God to send them an happy year From the Synagouge to their own houses where they finde the table neatly spread and sumptuously furnished and that with no small deal of provision They presently fall aboard the first dish whereupon they make an assault is a Platter full of dainty Apples steeped in Honey of which every one tasting a bit saith God send us a merry New-year then proceeding with great jollity and mirth to the stuffing of their empty guts Amongst other things the fore-mentioned Rams-horn is laid upon the table in remembrance of the Ram which being catched in the thickets was sacrificed by Abraham in the place of Isaac Others write that they lay it upon the table to signifie that they shall become the head and not the tail according to that promise of the Lord by Moses The Lord shall make thee head and not the tail and thou shalt be above onely and not beneath Which promise is made indeed unto the Jews but with that condition to keep all his Commandments to observe and do them But they understood a mastery and dominion over the Christians to be the tenor thereof which that it may come to pass they daily pray to God above They eat fish for the most part of the best sort they can procure upon this night to shew that their good works merits shall multiply and increase even as the fishes in the sea Fruits of all kinds are no novelty unto them as Almonds Cucumbers Grapes Gourds Leeks Lupines sweet yet grosse pulse and such like The Leeks represent their enemies because they shall be rooted out of the earth and perish utterly for the Leek in the Chaldee tongue is called Crate which is derived from a Verb signifying to Cut and hereupon when they have eaten their Leeks they say Let all our enemies all them that hate us be uttterly cut off When they eat the sweet Pulse which they call Silka they say Let our enemies perish from among the midst of us When they eat the Almonds which they call Timarim they say Let our enemies be consumed and blotted out When they eat the Gourds called Kara they say Let every evil thing which is definitely determined against us be abolished and come to nothing and let our good works and deservings be read and published before the God of heaven The morning come they repair to the Synagogue more early then at other times singing many Psalms and saying many Prayers They take the book of the Law twice out of the Ark reading some sections out of it as in imitation of Ezra who did the like Nehemiah 8. but God knows in a far different manner After their Haphtarah or Lecture out of the Prophets is ended one goes up into the Pulpit and sounding the Rams horns at several times distinctly bellows out thereupon thirty words some with an equal others with an interrupted tone If the trumpet give a shrill and pleasant sound they take as a certain signe that a good and a happy year will then befal them but if on the contrary the sound be dull and hollow or perhaps none at all it
fills their hearts with sorrow being a very probable token of an unfruitful and dangerous season When the trumpeter hath done his office the whole Synagogue trumptes out those words of David Blessed is the people O Lord that can rejoyce in thee they shall walk in the light of thy countenance Morning prayer ended they return again to their houses where they eat and drink and sound upon their Rams-horns For it is a position of the Rabbines that at this time every one ought to be merry and jocund being assured that God hath been gracious unto him in pardoning his sins and offences and not because he hath fill'd his panch and liquored his throat for this would God rather impute unto them as a sin then recompense as a good work After this their repast every one man woman and child hasten to the water or to some Bridge thereupon to make Taschlich that is to say to cast their sins into the water and the ground of the practise is that of the Prophet He will turn again and have mercy upon us be will subdue our iniquities and cast all our sins into the bottom of the sea The Jews thus gathered together upon the Bridge so soon as they behold the fishes accounting the sight as a prosperous signe and token they caper alost and shake their garments over the â—ishes dreaming and vainly conceiting that by this their foolery they have shaked off all their sinnes upon the fishes backs which swim away with them even as the scape-Goat which carried away the sinnes of their ancestors into the wilderness Others write that they do it in remembrance of Abraham who travelling to sacrifice his son Isaac upon Mount Meriah which was upon the first day of September Satan met him and turned himself into a great River which at the first took him only to the knees but by and by it reacht his neck Abraham perceiving himself to be in such a distresse and that he was in danger of drowning cried mightily unto God who heard his prayer and turned the water into dry ground as it is recorded in the tract Medrasch rotosoha Evening being come they fall again to eat and drink and make merry as they were wont and in this manner they celebrate the feast of the New-year in great security with much mirth and jollity for the space of two dayes together I conclude with that of the Prophet If a man walk in the spirit and would lie falsly saying I will prophesie unto thee of wine and of strong drink he shall even be the prophet of this people To which alludes that of Sophonie Her Prophets are light and wicked persons her Priests have polluted the Sanctuary they have polluted the Law CHAP. XX. How they prepare themselves to the Feast of Reconciliation and the celebration thereof THe time between New-years-day and the tenth of the same moneth upon which they keep the feast of Reconciliation is called by Jews the ten penitential dayes for which space they fast and pray very much and are wonderful desirous to become holy and religious that if God should have written any of their names in the book of death and determined to afflict their souls with an unfortunate year he might at the contemplation and sight of their penitent life and practise of good works repent him of the evil and have mercy upon them transcribing their names in the book of life and sealing the judgement Every morning so long as these dayes endure while it is as yet very early they confesse their sins three several times do not proceed to the excommunication of any one neither do they call any man into judgement or force any one to take an Oath Upon the ninth day they forsake their beds betimes in the morning frequent the Synagogue sing and pray So soon as they return home every male old and young takes a Cock and every woman a Hen into their hands the master of the family doing likewise and saying these words Foolish men are plagued for their offence and because of theâ—r wickednesse Their soul abhorred all manner of meat and they were even at deaths door So when they cried unto the Lord in their trouble he delivered them out of their distresse He sent forth his word and healed them and they were saved from their destruction O that men would therefore praise the Lord for his goodnesse and declare the wonders that he doth for the children of men that they would offer unto him the sacrifice of thanksgiving and tell out his works with gladnesse And again If there be a messenger with him or an interpreter one of a thousand to declare unto man his righteousnesse then will he have mercy upon him and will say Deliver him that he go not down into the pit for I have received a reconciliation that is a Cock which shall be a reconciliation unto me When he hath ended this his repetition he finisheth the reconciliation waving the Cock three times about his head and saying at every time This Cock shall serve instead of me he shall succeed in my stead who deserve death he shall be my reconciliation he shall die for me but I shall enter into life and blisse with them that are righteous in Israel Amen This he doth three times as was said before once for himself once for his children and once for strangers which sojourn with him according to the custome of the high Priest in ancient dayes as it is recorded in the third book of Moses In the next place he takes the Cock and kills him and drawing and gathering the skin together about his neck first meditates with himself that he is worthy to have his own throat cut for his sinnes and offences and then cutting the Cocks throat thinks himself worthy to be punished with the sword After this he takes the cock and with all his might throws him upon the ground thereby signifying that he deserves to be stoned to death for his sins and wickedness lastly he puts him upon the spit and roasts him thereby giving others to understand that to be burnt in a fiery furnace doth not equalize his desert These four kindes of death the poor Cock undergoes for his Master The intrals out of commiseration they commonly cast upon the house top that it may also be partaker of such a sacrifice Others say that they do it because sin is rather an internal then an external thing and that it cleaves fast to the bowels of the Cock some Crows coming by may claw them up and flee away with them into the wildernesse even as the scape-Goat in the Old Testament ran away with the sins of the people into the Desert They take all possible pains and care to procure a white Cock for the sacrifice They will by no means admit of a red one because such an one is full of sins seeing sin it self is red also as it is written Come now
also at New-years-tide give almes and so much mony to the poor as the sacrificed Cock was worth For in ancient times they were wont to give the Cocks themselves unto the poor and needy which they took in great indignation and abhorred them as a thing abominable and in eating whereof they should swallow down the sins of the rich Therefore the rich men redeem it with money and either rosting or boiling it and feed thereupon with great joy and rejoycing After dinner they goe into some coole well or cistern and wash themselves as they also did at new-years-tide They duck often and dive to the bottome of the water by which actions they thinke themselves to be clean washed and purged from their offences Some in the mean time provide lights which they are to use in the Synagogue the day following The Jews in Germany prepare a light for every one in particular which to be necessary they prove out of the Cabala in this manner The Hebrew word Ner signifying a light or Candle contains the number of two hundred and fifty Now every man hath two hundred forty eight members in his body to which if we had his spirit and soule this number equalizeth the first And by this reason the word Ner signifying a light is to be understood of man man that is to say every man ought to have a several light lamp or candle to himself Now for the women it is not necessary that any lights should be provided for them seeing they have four members according to the Jewish anatomie more then is in man Yet notwithstanding the Jews inhabiting other nations provide lights also for the women not of necessity but for the ornament and grace of their Synagogue They who are very religious have commonly two lights provided one for the soule the other for the body That for the soule being more costly and precious which they call by the name of Neschamah At eventide again they return into the Synagogue ofsering up their evening sacrifice of prayer and thanksgiving One goes and salutes another if any have a quarrel or beat any malice to his fellow he craves pardon for his fault and reconciles himself unto him If any have received any hurt he is bound from his very heart to forgive him that hurt him for if he forgive another God will also forgive him his trespasses If he will not at the first time of intreaty forgive him then he that offended him takes three more unto him and craves pardon the second time yea also the third for his offence If this will nothing avail he calls ten men unto him and earnestly intreats the party offended to forgive him If he grant him a pardon well if not well also seeing God is appeased and this his fact shall never rise up in judgment against him This custome of asking forgiveness is very necessary because God will not pardon the offences committed against our brother upon the day of reconciliation unless we make an attonement with him If it so chance that the party offended be dead then he who committed the offence against him calls ten men goes unto his grave and saith I have offended against the God of Israel and him that lies buried in this place Every one makes his confession unto his fellow before supper lest in supper time a bone should get into his throat and choak him and so he should die without any confession or acknowledgment of his former sins They make their confession in manner following Two men go into some secret corner of the Synagogue the one of them kneels down turning his face towards the North and his back towards the South the other takes a good leathern whip and gives him thirty nine lashes upon the back He that receives them and confesseth his faults smiting his breast at every several stripe he that playes the beadle and soundly whips his hide repeats these words of the Psalmist He was so merciful that he forgave their misdeeds and destroyed them not yea many a time turned he his wrath away and would not suffer his whole displeasure to arise This verse in the Original consists only of thirteen words which he repeats three times adding a word for every stripe Then he that did so lash the other prostrates himself upon the ground his fellow doing as much for him mutually undergoing this grievous pennance for their offences Yet notwithstanding these subtle foxes love their own flesh so well that they endure but a small deal of pain by such a favourable whipping This kinde of whipping seems to take its original from that act of Moses who enacted that if so the wicked be worthy to be beaten the Judge shall cause him to lie down and to be beaten before his face according to his trespass unto a certain number Forty stripes shall he cause him to have and not past lest if he should exceed and beat him above that with many stripes thy brother should appear despised in thy sight This kinde of punishment was in ancient times political and was in use also among the Christians as it is also at this day for a malefactor to be beaten with rods The Rabbines commenting upon this place affirm that thirty nine stripes only not forty as the law commands are to be inflicted upon the person offending The reason whereof as one of their Rabbines tendered it unto me is that which followeth In old time the whip wherewith the effendâ—r was punished consisted of three cords two of which were shorter then the other the third or mid cord being of such a length that it might easily eacompass the whole body all the three being made of the skin of some yong bullock Now he that lashed the delâ—nquent with this threefold cord gave unto him at one and the same time three several stripes accounting one for every cord So that in thirteen lashes he received the ful number of thirty nine stripes to which if he had added one lash more then had he inflicted two more then Moses required to be given unto him which was no way to be allowed of it was therefore thought good rather to be defective in punishment then exceeding to give only thirty nine stripes instead of forty The true and genuine exposition of this place is to be found in the Talmud which here I will not insert to avoid prolixity This kinde of punishment was inflicted upon the Apostle as he himself witnesseth in his second Epistle to the Corinthians and that without doubt in a more smarting degree then is usual among the Jews at this day Prayers being ended they post home with speed inexpressible Where they finde the table ready spread and furnished by their wives in their absence at which presently they sit down and lustily feed upon the Cocks and Hens which in the morning they offered in sacrifice to God for their sins for in their Minhagin they affirme that it is no less the commandement
their own land About whose coming they are among themselves altogether disagreeing Those ancient Jews who lived before Christs incarnation did not much miss the marke when Elias said that the world should continue six thousand years whereof two thousand were to be void and without force that is without the law of God the other two thousand under the law and the last under the Messias Their hope was therefore this that foure thousand years after the worlds creation fully expired their Messias should come in the flesh in which their errour was small or none at all for according to the vulgar account of us Christians Christ the true Messias was borne in the 3963. year of the world but according to the Jews computation in the year 3761 we and they differing 202 years And now because Christ came not unto them in great power a king of glorious state such as were David and Solomon to deliver them from the tyranny of that usurping Herod and Roman cruelty neither with a rod of iron to break in pieces and destroy their enemies but only began his kingdom over them with the spiritual scepter of his doctrine even for this very cause they would not receive him for the true Messias though some few did acknowledge and embrace him and at that time the most ancient and approved men amongst them did expect his coming thus we finde a Simeon waiting for the consolation of Israel and Anna that old Prophetess speaking of him to all that hoped for deliverance in Jerusalem The very same that the Apostle Paul witnesseth in his Epistle to the Romans that though the Jews were most ingrateful yet is there a remnant of them according to the election of grace Yea when all kingly power sacerdotal honour and dignity was taken from them the city Jerusalem made a ruinous heap and their beauty the temple turned into ashes every one now begins to suspect the time of the coming of the Messias to be past Hence it was that in the 52. years ufter the destruction of the Temple a certain proud and haughty Jew boasting that he was the true Messias feared not to affirme himself the same of whom Balaam prophesied in these words I shall see him but not now I shall behold him but not nigh there shall come a star out of Jacob and a Scepter shall rise out of Israel and he shall smite the corners of Moab and destroy all the children of Sheth And Edom shall be a possession Seir also shall be a possession for his enemies and Israel shall do valiantly Others understood this prophesie of the then newly begun kingdom of the Christians But the Jews even at this day determine their Messias as yet to come and to fulfil those things which Balaam foretold according to their substance That the said Jew should proclaim himself the Messias was most grateful unto them who presently in their own conceits can nourish hopes that they should become the conquerours of the Romans who a little before had destroyed their City and Temple This Seducer following the letter of the prophesie names himself Ben Chocab which is by interpretation the son of a Star His chief follower who at the very first clave unto him was Rabbi Akibha a man of great learning who had under his tuition twenty four thousand Scholars proclaiming him to be Malka Meschiccha Christ the King By this means much people went after him insomuch that he chused unto himself the City Bittera for the seat of his kingdom But when that Adrian the Roman Emperour had after a siege of three years and an half taken and killed this their Messias and together with this beautiful Star had miserably slaughtered more then four hundred thousand Jews then the remnant of so great a massacre perceiving themselves led astray by this their Star turn Anabaptists and call him from that day to this Barcozabh that is the son of a lye a lying and bastardly Messias Yet neverthelesse many since have lived who would be reputed for the Messias as you may read in a book called Schebhet Jehudah * The issue of all is this that the Jews convicted in their own consciences will they nill they are forced to confesse that the time in which the Messias was to come is already past When therefore they had despised and rejected Christ the true Messias and no other appeared they falsified the above mentioned tradition of Elias which was that the Messias should come about the four thousandth year of the world by annexing unto it this Comment that the time was prolonged for their offences But when at length no reason could be pretended of this long delay neither could they desine the time of his coming their onely evasion is to smite with this curse the head of him that should determine a certain season for his coming Tippach ruchan atzman schel mechasschebhe Kitzin * Which is Let their soul and body burst with a swâ—lling Rupture who peremptorily set down the time that time I say in which the Messias is expresly for to come Yet this not at all pondered and nothing set by many of them moved by the prophesies of the men of God concerning the coming of the Messias have in their souls and consciences confessed that the time of his coming was already past and therefore in their writings they acknowledge that he is born indeed but for their sins and impenitent life not as yet revealed And at this instant all the Jews dwelling amongst us are of the same opinion Hereupon Rabbi Solomon Jarchi saith that according to their ancestors the Messias was born in that day in which â—erusalem was last of all destroyed but where he hath so long been hid to be uncertain Some of them think that he lies in Paradise bound to the womans hair grounding upon these words in the Song of Solomon Thy head upon thee is like Carmel and the hair of thy head like purple the King is bound in the Galleries By King understaning the Messias and by Galleries Paradise Rabbi Solomon follows this exposition of these ancient Rabbines The Talmudists write that he lies in Rome under a gate among sick folks and Lepers perswaded by the words of Esay who saith that he is one despised and rejected of men a man of sorrows and acquainted with grief Others forge other lies and tales Well let all these things fall out according to their own desire yet they still believe he is to come First then before his coming shall happen ten notable miracles by which every one shall be admonished and incited to an accurate preparation for his coming and also be warned to conceive that he shall not come so poor and privately as Christ came These ten miracles I mean here to present in the same words that the Rabbines have commended them to posterity in a little book called Abkas Rochel The first miracle God shall stirr up and produce three
God who hast vouchsafed to impart this gracious favour unto us Christians that we being warned by such an horrible example of the divine wrath should with awe and reverence embrace his holy word lest the same things should befal us and so our Candlestick should be removed for our ingratitude God of his mercy grant that the Sun of his justice may alwayes shine in our hearts until perfect day and by the illumination of his good Spirit conduct us unto all truth Amen The End Soli Deo Gloria Deut. 32. 15 Jer. 11. 10. Jer. 7. 25. 26. Nehem. 9. 25. 26. Ier. 2 29 30 2 Reg. 17. Isa 29 10 11. Iohn 17. 3. Chjim Isa 29. 13 14. a The Rabbins were the chief Schollers and Doctors amongst the Jews Hence the word Rabbi Rab Rabbi and Rabban signifieth as much as Master These titles sprung up about the time of or presently after Christs incarnation for formerly the Prophets were called by their bare names Rabbi and Ribbi are more excellent titles than Rab and Rabban the most honored of all given only to Princes versed in the law of Moses these have for their root the hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to multiply for so were the Rabbines in the knowledge of the Law they had another name which was Geon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in computation makes 60. because a Rabbine ought to read the 60 Tracts of the Talmud b The Scribes were the expounders of the Law ministers of the Text in Hebrew Sopherim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to number because they spent their time in numbering not onely the verses but the words and letters of each book in the Bible c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signisies a prayer derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hiphil signifying to pray humbly with the Confession of our sinne and miserie hence their prayer-books are named Tephillos The Articles of the Jews creed Psal 33. 14. a Bar Maimon the son of Maimon for Bar signifies a son from the Hebrew verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barar to make clean or purge either that children of all others are the neatest in body and comeliest or else that their mind ought to be purged and elcansed from vices The name Ben 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given in respect of generation from hanah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build up because they build up the house of their Fathers but Bar is a name given them in respect of their education Rab. David b Esrim vearba c Illah haillos the cause of causes a term used by the Hebrew Rabbins and Philosophers as all the other following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cause from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to cause or give occasion a Mezius Gemrah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perfection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gemurah signifies perfection from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gamar to finish or to be defective for the best perfection among mortals hath its defect b Echad umeinchad of one essence both the words are derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 echad unus one c Keechad hamurcabh secundum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unum hamurcabh compositorium for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 marcebah signisies a composit or conjunction from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to compose or cojoyn and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a composed thing from the same 〈…〉 e Deut 6. 4. f Meddah hagguph bodily attributes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a property or affection from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying to measure because our attributes affections measure out unto us our bodily perfections 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guph signifies a body derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Guph to enclose for it is the casket of the soul g Al derech haabharah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in an hyperbole or ad modum transitionis for gnal signifies according derec signifies a way from darac to walk and aberah a transition from gnabar to passe over h Kischon bene handam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to mans coming laschan signifies a coming from lashan to speak Bene sons from banah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to build up Adam man from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to he of a red colour a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kadmon Eternity from Kadam to prevent and so Kedem Elohe God from alah vide poster b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies Mediatours and Interpreters for a Mediatour doth as it were interpret the will of one unto another The root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malatz signifying to sweeten for a Mediatour doth sweeten and make us acceptable to him we have offended c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thorah the Law the word is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jarah Which signifies to lay a groundwork intimating that the Law should be firrmely rooted in the hearts of men the Letters of this word thorah make in computation 613. and so many Precepts the Rabbines veckon in the Law of Moses whereof the Mandatory are 248. according to the members in a mans body insinualing that we are bound to fulfil the law in every member the prohibitory are 363 according to the number of dayes in the year to note out unto us that every day there is something to be avoided which violates the Law or thus the number of the prohibitory Commandements is equall to that of the veins in mans body to warn us that as there are many veines in every Member to there are many affirmative Precepts which teach us to do well and that we may better effect more negative whereby we avoid the contrary The Jews say the Law was two fold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the written Law delivered to Moses in Sinai to two Tables 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lex oralis thorah begnal peh delivered by mouth unto him out of which the Pharisees establish their Traditions The comparison of Moses with other Prophets Numb 12 6. 7 8. Exod 25. 22. Dan. 10. 7 8 9. Exod. 33. 10. 2 Kings 2. 15. Lev. 16. 2. Artic. 8. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e◠ore Dei. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pe signifies a mouth and Gebarah is one of the Cabalissical predicaments and among the Rabbines one of the names of God from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gabar to prevail or be powerfull b Lulabh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ramus spatula palma a bough or brāct for in the feast of Tabernacles the Jews were to dwel in Booths made of Myrtle and Palm branches as it is recorded Nehem. 8. 15. c Zizim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their fringes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zuz to move up and downe d Tephillim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Phylacteries used in this feast Artic. 12. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chachamim there wisemen from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be wise or understand b Tippach from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to breath c Ruach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ruach