The Jewish Synagogue, Chapter 10
CHAP. X.
The preparation of the Jewes to the Sabbath, and how they begin the ſame.
IT is written in the ſecond booke of Moſes, Exod. 16. 22.That upon the ſixt day they gathered twice as much bread; Verſe 23.and a little after, this is that which the Lord hath ſaid, To morrow is the reſt of the holy Sabbath unto the Lord, bake that which you will bake to day, and ſeeth that yee will ſeeth, and that which remaineth over, lay up for you to bee kept untill the morning. Theſe words force the Jewes to this concluſion, that it is their duty, and Gods command too, that they ſhould provide all things neceſſary, pertaining to the honourable celebration of the Sabbath; eſpecially dainty and delicate meates, which they ought to boile or bake betimes upon the Friday morning, whereon they may feed upon the Sabbath, and with more facility, reſt from their labours. The women are in a more particular manner enjoined to prepare great ſtore of palate pleaſing wafers; who while they are kneading and making ready the dough, they are very ceremoniall therein, leaving the lump whole. If the bigneſel cauſe a neceſſity of diviſion, which is often ſeen in great families, then the one part thereof is covered with a cloth, that it may not be aſhamed, and put an open ſcandall by the other part, in that it is provided in the laſt place, for the Sabbaths repaſt.
They honour the Sabbath with three banquets, all ſerved in much pompe. The firſt whereof they celebrate upon Friday at night, when the Sabbath begins. The ſecond upon the day it ſelſe about twelve of the clock. The third and laſt upon the evening of the ſame. Theſe to be the due times, they prove out of thoſe words of Moſes, Exod. 16. 26.Eat that to day, for to day it is a Sabbath unto the Lord; to day yee ſhall not find it in the field. From the word to day, thrice repeated, the Rabbines conclude, that Moſes in this place doth ſignif…e, that manna ought to be eaten at three ſeverall times upon the Sabbath, orderly ſucceeding one another. This inſtitution according to the ſame Doctors, in their Dutch Minhagin, is profitable in another reſpect: That is, if only one banquet ſhould be provided, every one would with ſuch gredineſſe feed thereupon, that his guts ſhould be ſufficiently ſtuft for the reſt of the enſuing time, even untill the end of the Sabbath. But now, ſeeing that every man knowes that one banquet being ended, two more are to ſucceed, his ſtomack hath no ſuch edge to the firſt, as otherwiſe it had, but living in a very temperate manner he eats his meat with pleaſure, conſcious of a ſecond and third returne to the table. What other Rites they practiſe ſhall hereafter be manifeſted.
In the time of preparation, no man muſt thinke it a thing unſeemly, or derogating from his birth or riches, to worke with his owne hands, that the preparation to the Sabbath, may be compleat. And although ſome one man there were, who had an hundred thouſand men and maides, yet ought not to be a meere overſeer of their labours, but a partaker, and that in honour of the Sabbath. According to that which is recorded in the Talmud, that the good and honeſt man Rabbe Chaſda, would fall a chopping pot-herbes: Thoſe learned men, Rabba, and Rabbi Joſeph, would cleave wood: Rabbi Ezra, would make the fire; Rabbi Nachman would ſweep the houſe, and would moreover provide all manner of inſtruments neceſſary for the table. Meates either boiled or roaſted are kept hot in an oven, becauſe they are better hot then cold. The tableſtands covered all the day and night long, which hath a myſticall ſignification; as hereafter ſhall bee declared.
Furthermore, they waſh their heads, and uſe the help of a barber if need require. The women ought to attire their heads, and plate their haire, to goe into ſome hot bath, or elſe to waſh their hands in hot water. Upon every Friday they pare their nailes, and in a very ſuperſtitious faſhion, beginning at the fourth finger of the left hand, and ſo holding on to the ſecond, then to the fift, then to the third, and laſt of all to the thumbe; whence it comes to paſſe, that they cut not their nailes in order, but ſtill over-skip ſome finger or other. In cutting thoſe of the right hand, they begin with the ſecond finger, and ſo hold on to the fourth. He that throwes his nailes, being cut off, upon the ground, that they may bee trodden under foot of men, is a wicked man, and a great ſinner. For Satan hath power over the nailes, and wizards by the help of them, exerciſe their inchantments; and if any chance to tread upon them, ſome great danger or other hangs over his head. On the contrary, whoſoever digs and buries them in the earth, he is accounted for an honeſt righteous man. If he caſt them into the fire, then is hee a holy and honourable man in eſteeme. And the truth of every particular, they evidently demonſtrate in their owne opinion, out of the words formerly alledged; the ſumme of which were, that upon the ſixt day, they ſhould prepare themſelves. Moreover, it is neceſſarily required, that every one ſhould ſharp his knife, uſe the whetſtone, and edge him acutely,Iob 5 24, 25. which they prove by thoſe words; Thou ſhalt know that thy tabernacle ſhall be in peace, thou ſhalt viſit thy habitation, and ſhalt not ſinne. Thou ſhalt know alſo that thy ſeed ſhall be great, and thy off-ſpring as the graſſe of the earth. Out of which ſaying the Jewiſh Doctors have drawne this concluſion; that whereſoever is a blunt knife, and nothing cunning in cutting there is no peace at the table, and the whole houſe is out of ſquare.
In the next place they put on their holiday clothes,Orach. chajim num. 262. every one dreſſing himſelfe in the moſt minicall faſhion, his plodding curioſity can invent. They of the richer ſort, have garments onelyonly appropriated to the day, not kiſſing their corpes upon any other, and their reaſon for the ſame is very plauſible; for the Rabbines call the Sabbath a Queen: Now if any being to make his appearance before this Queene, ſhould not put on ſome princely garments, ſuch as in other place; they uſe to weare in the preſence of a King, then this Queen ſhould bee much ſcandalized thereby.
They cover the table with fine and cleane linnen, not neglecting the proviſion of napkins, trenchers, cups, cuſhions, ſtooles, and other appurtenances, that all things may bee in a readineſſe to entertaine this renowned Queen, the Sabbath, in a fit and decent manner.
In the daies of old,Orach. chajim. num. 256. warning to a due preparation was wont to be given by the ſound of an horne or trumpet. But at this day the Sexton or keeper of the Synagogue, goes about to every houſe, making proclamation that every man ſhould ceaſe from labour, and prepare himſelfe to a comely and honourable welcomming of the holy Sabbath, which comes to his houſe much like to ſome beautifull ſpouſe. Therefore eventide once come, they reſt from all domeſtique employments, and early give the Sabbath a laudable beginning, adding nothing of the week thereunto; but going into the Synagogue, are converſant in prayer, in the ſinging of pſalmes and hymnes and ſpirituall ſongs, according to their wonted manner.
While the day takes it leave with a ruddy countenance, bluſhing that the night ſhould diſplace it, and the ſplendent rayes of the Sun onelyonly gild the tops of trees and mountains, the women light their ſabbaticall tapers.
The lampes they uſe, are made of Copper, and they hang them up in the dining room, whoſe matches▪ ſo ſoon as they begin to burn, the miſtriſſe of the houſe ſtretching out her hands, towards the lights, ſaith, Bleſſed be thou, O God, our God King of the world, who haſt ſanctifyed us by thy commandments, and commanded us to light the lampes appointed for the celebration of the Sabbath. When the ſeaſon is cloudy, the hens ſupply the place of a clock unto the woman. For they flying up to take their lodging, are a certaine ſigne, that the time wherein the Sabbath ought to begin, drawes neare. If there be no hens in the Towne, then the Crow and Nightingale taking betimes their place of reſt give her notice of the approach. Women are enjoyned the performance of this office, rather then men; for two reaſons which are urged by the Rabbines. The firſt is, becauſe ſo ſoon as our old Grandam Eve had perceived that ſhee by eating of the forbidden fruit was lyable to dye the death, ſhee alſo deſired that good Adam ſhould taſte of the ſame; ſaying, if I muſt dye, indeed it is fit and convenient that thou ſhouldſt dye with me. Hereupon being very importunate with him to eat, which he refuſing, ſhee breakes a club from off the tree, never ceaſing therewith, to bang his hide, untill ſhee forced him whether he would or not, to take the apple and eate it,Gen. 3. 12. as the Text ſaith, Shee gave me of the tree, and I did eate, that is to ſay, ſhee gave mee many ſound blowes with her baſtinado which ſhee broke from the tree, and ſo cauſed me to eate. This gloſſe is in Orach chajim, and the ſecond Chapter.
Thus the mad foole Adam ſuffered his wife to weare the breeches to beate and ſeduce him, and by this meanes tranſgreſſing the Lords commandement, brought death upon him, and all his poſterity.
Moreover, the Sun ſhall ſhine in the ſame degree of a glorious luſtre to the immortall eies of the juſt, in the world to come, that ſhined unto Eve before ſhee had ſinned; for ſo ſoone as ſhee had committed ſinne, the Sun changed his primitive light, clouding it in obſcurity, ſo that Eves black offence became a vaile unto that glorious light of the whole univerſe.
A ſecond reaſon for which the women are to light lampes in their houſes, is, becauſe they are alwaies reſident at home; but their husbands are often abroad, in…umbred with divers affaires. Furthermore it is written,Exod. 27. 20. Thou ſhalt command the children of Iſrael, that they bring the pure o…le olive beaten for the light, to cauſe the lampe to burne alwaies. The trifling Rabbines here make a queſtion,Brand …ſpieg. cap. 37. why Moſes writ the Hebrew word, Tetzaveh, ſignifying, thou ſhalt command with the letter Thau, foreignwhen Tzade would have been ſufficient? The anſwer is, that Moſes would hereby ſhew it to bee the duty of the women to light the lampes;foreign for the word, Naſchim, ſignifying women, in number makes foure hundred and ſo many the letter Thau. Of this word more hereafter(truly an excellent proofe) Therefore ſeeing the women put out the light of life which was in the world, in recompence thereof, ſhee is bound in the evening of every Sabbath and Feſtivall, to light the lampes, and that in ſigne of her repentance, as willing to revive and re-enlighten the ſoule of man, which compared to the lampe by the wiſeſt of men, when he ſaith,Prov. 20. 27. The ſpirit of man is the candle of the Lord, ſearching all the inward parts of the belly.
The Jewiſh Doctors have likewiſe written, that if any woman light thoſe lamps with a devout mind, attending well what ſhee is about, her worke is as worthy to be had in honor, as if ſhe had lighted that golden lamp which was once in the holy Temple at Jeruſalem.
It is alſo recorded in the Talmud, that the women dye in child-bed for a three-fold ſinne and offence. Firſt, for their forgetfulneſſe to take the lumpeaThis lump in old time, was made with oile; concerning which you may read, Exod 29. 23. foreign of leaven out of the tub, which was provided for the making of bread againſt the Sabbath. Secondly, for not lighting the lampes upon the Sabbath. Laſtly, for having no care of their monthly flowers.
Theſe three things are proved after a Cabbaliſticall manner, to produce ſuch an effect, by conſidering the word Chavah. The firſt letter Cheth ſignifies Challah, which being interpreted, is as much as ſickneſſe. The ſecond letter Vau notes Veſeth, a word onelyonly in uſe among the Rabbines, ſignifying the menſtruous flux of womens flowers. The third letter, H…, notes Hadalkah, foreignwhich ſignifies a burning or inflamation. All which thoſe women that performe, and diligently put in execution, the foreſaid commandements do eaſily eſcape.
The lampes ought to be two in number, or moe, according to the quality and condition of the houſe, wherein they are lighted. Theſe repreſent all the members of mans body, as well of the male as female. For the man hath two hundred forty eight, but the woman two hundred fifty two, according to the Jewiſh anatomy. Theſe two numbers being conjoyned, make up five hundred, and ſo many containes the Hebrew word, Ner, which ſignifies a lampe, being twice written, once for the man, and once for the woman. The words, Ner, Ner, ſignifie lampes, not Narra, fooles, and the reaſon is, becauſe the lampe of life ſhall once more bee kindled both in man and woman.
When the lampes begin to burne, ſhe ſtretcheth forth both her hands towards them, to this end, that her action may be as an ingenious confeſſion, that ſhee is obnoxious to a crime, in that ſhe ſhould have prayed before the lighting of the lampes▪ but becauſe ſhe could not doe it unleſſe ſhe would have ſpent her breath to no purpoſe, therefore ſhee ſpreads forth her hands before the lamps, hindering their lighting to glent in her eyes, leſt alſo the lamps giving but as yet a glimmering ſplendor, ſhould ſeem not much ſuperiour to them, which ſend out none at all: So much for the lamps. Of what matter their matches are made, and with what oile they are to be fed, here to declare would be a task too tedious. He that deſires to know, let him read that tract in the Talmud, concerning the Sabbath, where theſe two things are ſufficiently handled: Wee proceed.
That they begin the Sabbath betimes, the reaſon is, the pity and commiſeration they have towards the ſoules which are tormented either in hell or purgatory, but have alwaies a releaſe in the time of the Sabbath for the celebration thereof. For ſo ſoone as they are entred the Synagogue, and ſung that prayer, beginning, Berachu, in a ſoule raviſhing delightfull, and harmonicall note, then hell breaks looſe, and the gates of purgatory flie open, the ſoules in both leape out into the earth, and run into every river, fountaine, or any other water they can come by, deſiring for a time to coole their ſcorched ſubſtance; and this is the cauſe why the Rabbines moſt ſeverely commanded, that none ſhould dare to draw any well dry upon the Sabbath day, leſt these poore and miſerable ſoules ſhould be utterly deſtitute of ſuch a refreſhing; as we may read in their Minhagin.Page 14.
In the meane time that they are a praying in the Synagogue, there come two Angels, the one good, the other evill, who ſtanding before the door of the Synagogue, and hearing any pray diligently,Gen. 2. and alſo reade attentively that Scripture, Thus were the heavens and earth finiſhed and all the hoſte of them; and what followes concerning the ſanctifying of the Sabbath: They bring him to his owne home, and putting their hands upon his head,Iſaiah 6. 7. ſay, Loe, this coale hath touched thy lips, and thine iniquity is taken away, and thy ſin purged.
Rabbi Joſe ſaith in the name of Rabbi Juda, that theſe two Angels bring every man to his home when hee returnes from the Synagogue. And if theſe Angels entering the houſe of any Jew, finde the Sabbath lampes burne cleare, the table covered and furniſhed with all neceſſaries, the bed neatly made; then ſaies the good Angell, It is the pleaſure of God Almighty, that theſe things ſhould be in the ſame state, the next Sabbath day, that I have now found them in; To which the evill Angell is forced to ſay, Amen. But if they finde all things out of order then the evill Angell ſaith, theſe things ſhall be in the ſame manner, the next Sabbath, to which the good Angell ſore againſt his will, muſt ſay Amen likewiſe.
When they are departed the Synagogue, and every man returned to his owne houſe,Exod. 20. 8. Minhag. p. 9. then one ſaying unto another, God ſend you an happy Sabbath, they inſtantly fal aboard; for it is written,Orach. chajim. num. 269. Remember the Sabbath day to ſanctifie it; which laſt word is in the Hebrew, lekadeſcho; by reaſon of which they give this gloſſe upon the Text. So ſoon as the Sabbath is begun, remember that thou alſo have thy Kaddaſch in readineſſe; that is to ſay, remember ſolemnly to imitate the ſame with a cupfull of wine. Hence it comes to paſſe, that in many Synagogues, preſently after the ending of evening prayer, a bowle of wine is ready prepared, becauſe ſome ſtrangers or poor people which have no wine at home, may bee there preſent. This being conſecrated, is reached forth unto them unto the end, that may celebrate the beginning of the Sabbath in that very place. Whoſoever hee be in the Synagogue that bleſſeth the wine, he taſtes it not, but gives it to ſome young boy to drinke thereof; for he is not accuſtomed to drinke of the ſame, unleſſe it be at home at his own table, where alſo he uſually conſecrates the ſame.…rach. chajim num. 273.
Inſtantly then upon their returne, they ſit downe to table, upon which ought to be ſalt, a bowle of wine, and two loaves, covered with a diapernapkin. Then the maſter of the family takes a bowle full of wine, and beginning the Sabbath with bleſſing it, ſaith, I am Haſchiſchi, vaie cu…a haſchamaijm. The foure firſt letters of theſe words,foreign note unto us that ever bleſſed name of God, JeHoVaH, the name expreſſing his eternall eſſence. And by reaſon of this myſtery, the Rabbines have added the two former words, being the laſt of the firſt Chapter of Geneſis, unto the two latter, being the firſt of the ſecond, and by reaſon hereof, they riſe up at the repetition of them, giving a due reverence to the name of God. The words interpreted, run thus:Gen. 2. 1. 2, 3. The ſixth day the heaven and earth were finiſhed, and all the hoſt of them. And on the ſeventh day, God ended his worke which he had made. And he reſted on the ſeventh day from all his worke which he had made. And God bleſſed the ſeventh day and ſanctified it; becauſe in it he had reſted from all his worke which he had made. Here in the mean time he inſerts an admonition, ſaying, O my Lords you Rabbines, have regard unto the prayer that every one in particular may in the ſame manner bee excuſed thereby, as if he had ſaid it himſelfe, and ſo he holds on to pray and ſay, Bleſſed be thou O Lord our God, King of the world, who haſt created the fruit of the vine. Bleſſed be thou O Lòrd our God, King of the world, who haſt ſactified us by thy commandements, and given us thine holy Sabbath, and out of thy love and good will towards us, haſt left it as hereditary unto us, in memory of thy workes in the creation. For it is the beginning of the gathering together of thy Saints, and the memoriall of our departure out of Egypt. Thou haſt choſen and ſanctifyed us out of all other people, and haſt left us the Sabbath of thy holineſſe, as a legacy of thy love and good will towards us. Bleſſled be thou O God, who ſanctifyeſt the Sabbath. In the next place he drinks ſome of the wine, and reacheth it to the the reſt, that they may doe as he hath done. Then he takes the napkin from over the bread, and taking the two loaves unto him, cuts them not before he hath ſaid grace, contrary to that which he doth upon the daies of the weeke, but preſently ſaith. By your leave my Maſters and Rabbines; bleſſing the bread in this forme: Bleſſed be thou O Lord our God, King of the world, which brings bread out of the earth. After this he breaks a piece of bread and eates, imparting alſo to every one at the table a morſell, which is of greater ſize then ordinary, in honour of the Sabbath, upon it is not lawfull for any to be niggardly, then they eat whatſoever God hath sent.
While that the cup is in bleſſing, every one caſts a delightfull eye upon the Sabbath-lamps,Orach. chajim. num. 274. Tract de Sab. c. 15. p 113. becauſe that the Rabbines write, that when any one travels upon the daies of the weeke, the five hundred part of his ſight departs from him; for the regaining of which, the beholding of theſe lamps, in that time while the wine is conſecrated, is a ſoveraign medicine. For the Hebrew word Ner, ſignifying a light, being doubled, make in number fifty.
They cover the bread, that it may not behold its owne ſhame; the wine being preſent, which is in the firſt place ſanctified for the uſe of the Sabbath; notwithſtanding that the Scripture gives the bread the place,Deut. 8. 8. when it ſaith, I will bring thee into a land of wheate and barley, of vines and figge-trees. For here wheat is firſt named, which is the materiall of bread; yet nevertheleſſe it is the laſt of all to be conſecrated for the uſe of the Sabbath, which would be a great ſhame unto it if it ſhould ſtand bare. Others affirm the bread to be covered in remembrance of the Manna: For firſt of all a certaine dew fell in the deſart, after that, the Manna, and then another dew, between which two it lay hid as between two napkins: And ſo the bread upon the Jewes table lyes between two linnen clothes. Hence it is that the women make minced pies, or boile ſome other thing like unto it, which they eat inſtead of Manna; for their minced pye hath a certaine lumpe for its bottom, and in the middle it is ſtuft with fleſh, above alſo it hath a certain cover made like unto Manna. The reaſon why they take two loaves, is in remembrance of the Manna, whereof they gathered in times paſt, two meaſures full upon every Friday, according to that which is written: And it came to paſſe that on the ſixt day, Exod. 16. 22.they gathered twice as much bread.
Briefly,Min. page. 11. of all things to be done by us in this world, an eſpeciall care is to bee had of our bodies upon the Sabbath day: which thing the holy Scripture ſo often commands us, ſaying, Thou ſhalt call the Sabbath, Iſaiah 59. 13.Oneg, a delight, becauſe wee ought to reſtrhaine our ſelves from no ſort of pleaſure upon the Sabbath day. In the ſame manner ſpeaks the holy Scrpture concerning feſtivals: Thou ſhalt rejoice in thy feaſts, Deut. 16. 14.thou and thy ſonne, &c. that all our actions may tend to Gods glory. Eat and drinke therefore, and be good unto thy ſelfe, and remember to doe it in honour to the Sabbath: Yet not thinking that hee may eat many delicates upon the Friday, for the filling of his paunch, eſpecially if he be poor and cannot away with the coſt; for this ſhould rather have a place in the Catalogue of ſinnes, then good workes; ſeeing he ſhould alſo thinke upon the Sabbath day, that he ſhould have no ſuch cheare upon Sunday, and ſo become ſorrowfull at that time, when he ought the moſt of all to be merry.
Al this alſo is ſummarily comprehended in a little book called Sepher hajirah, teaching us how a Jew ought to lead his life in the feare of the Lord; and is delivered by the Jewes themſelves in the following verſes.
Againſt the Sabbath, ready thou ſhalt be
To leave all worke that doth belong to thee.
Thy ſelfe for Sabbath do prepare; its gaine,
Though many maids and ſervants thou maintaine.
The Sabbath equally in all precepts availeth;
Be of good cheare, thinke as thee nought aileth.
Uſe neat apparell, coſtly raiments weare,
For Sabbath of a bride the name doth beare.
Buy that is daintieſt 'gainſt the Sabbath's day:
Strictly obſerve its precepts every way.
Keep in good appetite the ſtomack thine,
Feed upon fiſh and fleſh, and healthy wine.
Dreſſe up thy bed in handſome faſhion good;
Order thy table well, ſet on thy food.
Bath, waſh and cleanſe thy head, trim up thy haire,
About thee never any thing do beare.
Sharpen thy knife, fall ſtoutly to thy meate;
Cut off thy nailes, fling them in fiery heate.
Speake bleſſing to thy wine, cleanſe hand and foot;
By this precept thou ſhalt doe good I wot.
Be of good mood, of comfortable eaſe,
Refraine not from, thy ſelfe wherein canſt pleaſe.
Merry, and withall joyfull ſhalt thou be,
As if thy workes all finiſh'd were by thee.
Remove thee fro all dumpes and penſiveneſſe,
Table and ſtools have in a readineſſe.
Lay on cleane table cloth and napkins, as 'tis fit,
Haſten away your roſt-meat from the ſpit:
Swill handſomely your cups and drinking glaſſes,
Put out of mind your once endured loſſes,
Buy the beſt bit thou find'ſt upon the Mart,
With wife and children make a merry heart.
One table once thus dreſſed, gives thee three meales,
Talke nothing but of merry making tales, &c.
There is alſo extant a certaine booke of theirs, wherein are contained many graces, uſed by them before and after meat; as alſo upon the chiefe feſtivals throughout the whole yeare, written in Hebrew and Teutonicke verſe. Amongſt others, there is one prayer which begins, How lovely is thy reſt O Lord, &c. Where it followeth.
In gallant ſuit thyſelfe aray,
Bleſſe candle light, ſo 'twill in burning mend,
From all manner of working flye away,
On Fryday all thy works bring to an end.
Eat ſavoury f…ſhes, goodly capons, quailes,
Live delicately, ſee that nothing failes.
Then againſt Even thy ſelfe thus recreate.
All manner of good things for thee provide,
Well-fatted beeves, and ſuch as likes thy pate,
From a good cup of ſpice'd wine, doe not ſlide, &c.
Item.
In all meekneſſe thou ſhalt walke,
For of that the Law doth talke,
With meekneſſe all thy lifetime ſhall be led.
When Sunne doth riſe, at leiſure keep thy bed, &c.
Item.
Linnen and ſilken rayment much is made of,
Honour'd they be that doe make their clothes thereof.
An holy day the Sabbath is,
Happy, that keeps it not amiſſe.
Bring not your hearts to heavy mournfull courſes,
Although much leanneſſe lodge within your purſes.
Cheerfull you ought to be, and without ſorrow,
Although elſewhere your mony you do borrow.
Furniſh your ſelves with wine, with fleſh and fiſhes,
Upon your table ſet three ſorts of diſhes.
A good reward for thee will then be haſting
Here, and in time to come, for everlaſting, &c
Item.
Women, your candles remember for to light,
With carefull heed obſerve this time aright.
Here of great profit you will make full quickly,
When great with child you ſhall come to be fickly.
If then fine cakes to bake you ſhall be skilfull,
At child birth you may play and laugh your wil-full.
And now leſt any ſhould account of theſe as poeticall figments and fables, I will relate ſome pleaſant hiſtories out of the Talmud whereby you may have a plaine evident, yea, even miraculous demonſtration, that the pleaſure and jocund life upon the Sabbath day, is the chiefeſt honour.
In that tract of the Talmud entituled, de Sabbatho: Cap. 16. p. 119.These;e words are regiſtred as they came from the mouth of Rabbi Chaia. The rich Butcher.I (ſaith he) was upon a time in Cyprus (others ſay in Ladkia) where I lodged with a certaine Katzubh, or Butcher. At the time of ſupper a table all of gold was brought in, which ſixteen men were ſcarce able to carry, all the furniture and other neceſſaries upon the table, were of gold the platters, candleſtickes, ſalts, cups, and trenchers, all of gold, with a ſnmptuous variety of delicates, an moſt excellent apples.
When the table was ſet before him, he beginning to praiſe God, ſaid, The earth is the Lords, and the fulneſſe thereof. When the table was removed, he againe ſinging praiſes unto God, ſaid, The heaven is the Lords, and the earth hath he given unto the children of men. Then I ſpoke unto him, and ſaid, Good Sir, how came you to be ſo rich? and what good thing have you done in all your life? The Maſter, of the houſhold, the Butcher I meane, replyed, I have been a Butcher all my life long, and whenſoever it was my chance to happen upon ſome choiſe fatling, I alwaies reſerved it for the celebration of the Sabbath. From thence came this my Mammon and great riches, which God vouchſafed unto me, as a reward for my diligent obſervance of Sabbaths. Then ſaid I, Bleſſed be God who hath given thee this abundance, and hath made thee worthy to bea poſſeſſour of ſo great wealth. This befell the Butcher.
In the ſame page it is regiſtred, that there was ſometimes one Joſeph, ſurnamed Mokir Schabbas, that is to ſay, an honourer of the Sabbath. This man of all thoſe victuals that the Shambles could afford, thought nothing too deare for the celebration of the Sabbath; yea he would ſpare neither coſt nor charges in the procurement of the moſt rare fiſhes the waters could furniſh him withall. This Joſeph had a certaine neighbour who was very rich: By him he was continually flouted, with a goe to, what doth it profit thee that thou celebrateſt the Sabbath in ſuch a religious manner? Certainly thou art never the richer then if thou ſtudied the contrary. I do not reverence the Sabbath in that degree that thou doeſt, and yet I am richer then thou art. Good Joſeph little regarding his mocks, put his truſt in God, hoping that hee would give him a large harveſt of rewards for theſe his weekly expences. At that time there were certaine Aſtrologers in that City, who ſaid unto the rich man, Friend; what availeth it thee to bee ſo rich, when thy heart will not ſuffer thee to buy one good fiſh with all thy bags? We by the obſervation of the ſtars, have gathered thus much▪ that thy goods and riches which are ſo infinite, ſhall all come iuto the hands of Joſeph Mokir Scabbas, that reverent obſerver of the Sabbath, who upon the Sabbath day is wont to have ſome morſell for his money. The rich man hearing the words of theſe ſtar-gazers, and meditating upon them, went and ſold all that he had, and with the money purchaſed many Margarites, and other precious ſtones, all which he purſed up in a girdle of haire, and preſently takes ſhipping for another country, that the good man Joſeph might not inherit his goods. When he was about the middle of the Sea, behold a great tempeſt aroſe, and did …o ſplit the ſhip, that it was beyond expectation, if he did not take up his lodging in the chambers of the deep. The wind blowing moſt vehemently ſnatcht his hat from off his head, toſſing it into a remote place of this vaſt Ocean, where a fiſh at that time there ſwimming, ſwallowed up the hat together with the girdle, wherein were the Margarites and other precious ſtones. A little after this, this huge fiſh was taken and carried to the City upon Friday to be ſold in the Market. Every Caterer prized the fiſh; but for a great price ſet upon it, none could buy it; at laſt comes Joſeph Mokir Schabbas, who was alwaies accuſtomed to buy great fiſhes of what price ſoever, who never ſ…uck to buy this alſo for the celebration of the Sabbath, which he did with a great alacrity of mind, and joy of heart of no vulgar extent. Which when he had carried home and cut up, he found in the leaunch thereof, the aforeſaid girdle ſtuft with precious ſtones, which the rich Euclio had loſt: And ſo the prediction of the Aſtrologers came to paſſe. Then became Joſ…ph a man of exceeding great wealth, greatly rejoicing because theſe jewels were valued to be worth a whole Kingdome. Then came a certaine old man unto Joſeph, and ſaid unto him; Whoſoever borroweth much for the Sabbath day, the Sabbath wi…l likewiſe repay him much againe; and who honours it but in part, the Lord will reſtore it unto him foure-fold.
It is alſo recorded in the Talmud,Tract. Taanis. cap. 30. in the Tract concerning the faſting of one Rabbi Chonech. He was wont every Fryday, to ſend his ſervants into the Market, and cauſe them to buy up all the pot-herbes which the Gardiners could not put off their hands, and then commanded them to throw them into the rivers. The Rabbines in Gemarah, which is an appendix to the Talmud, aske the queſtion, why he did not rather give their herbes unto the poor? The anſwer is, that if he had given them to the poor, then they would have bought none for the celebration of the Sabbath; and if it ſhould have come ſo to paſſe that the Gardiners ſhould have withdrawne all their pot-herbs, ſo that the poor people could not have had them, then ſhould not the Sabbath have been celebrated by them. Againe, the Rabbines ask why he did not give them unto the beaſts to eat, which had been far better, then thus to throw them into the water, where they are utterly void of profit. The anſwer is, that hee would not have that to bee devoured by the irreaſonable creature, which may ſerve for the proper food of man. And that although he caſt them into the waters, yet men might take them from thence and transfer them to their own uſe. But why did he buy up all the pot-herbes? This he did for the encouragement of the Gardiners, that they might the more willingly, and with a better accord, bring them into the Market every Friday. For if they could not have ſold this their garbiſh for one day or two together, then had they ſtaied at home ever after, and ſo the poor people ſhould have wanted food upon the Sabbath day, and by this means the Sabbath it ſelfe ſhould have been diſhonoured: And therefore Rabbi Chonech tooke this courſe, that the Sabbath might bee honoured by voluptous living, and that by the poor man too, though a green ſallet were his chiefe delicate.
It is written in the tract concerning the Sabbath,Cap. 16. p. 118. that whoſoever upon the Sabbath lifts us his head, that is to ſay, who celebrates the Sabbath with joy and rejoicing, God ſhall give him a large inheritance, ſubdue unto him many nations, people infinite and innumerable; as it is written: Then (that is when thou ſhalt keep the Sabbath with joy and rejoycing, and call it thy delight) thou ſhalt delight thy ſelf in the Lord, and I will ſet thee upon the high places of the earth, and feed thee with the inheritance of Jacob thy father, of whom it is written; Thou ſhalt ſpreadforth eaſt and weſt, north and ſouth, even into the foure corners of the earth. Rabbi Nachman averres, that whoſoever exhibites himſelfe as a pattern of merriment upon the Sabbath day, ſhall be free from the bondage of the nations, as it is written, I will ſet thee upon the high places of the earth, and thou ſhalt tread upon the necks of thine enemies Rabbi Juda ſaith, that whoſoever keepes the Sabbath with a joifull heart, God ſhall give him whatſoever his heart can wiſh; as it is written: Delight in the Lord, Pſal. 37.4.and he ſhall give thee thy hearts deſire.
And now ſeeing the Jewes doe not as yet tread upon the necks of their enemies, nor are really poſſeſt of the higheſt places of the earth, neither have gained their hearts deſire, to wit, that they may bee Lords and Maſters over the Chriſtians, that they may enjoy the monarchy of the whole world; for the performance of which their wiſh, they poure out their prayers upon every Sabbath and feſtivall. It is clearly manifeſt, that they have not as yet rightly and duly kept and ſanctified the ſeventh day, and have not as yet delighted themſelves therein to the full of a ſatiety.
When then in the firſt place they have feaſted themſelves and fill'd their guts with Sabbaticall cheer with great joy and gladneſſe, then they pray as aboveſaid. The table is left covered and ſpread untill the evening of the Sabbath. The candles alſo lighted in honour thereof, ſtand in their lampes unextinguiſhed. Hence ariſeth a ſharpe contention among them about the lights, what is to be done, what to be omitted. It is not lawfull to hunt or feek for flies or lice, by the benefit of their light; or to read or write by them, leſt ſome in ſo doing ſhould be moved to ſnuffe the lights, and by this meanes profane the Sabbath.
Now ſeeing they will have the Sabbath to ſigni…ie delight,Orach chajim num. 280. therefore their wiſe Doctors think it good, and as a great honor unto the day, if any married man, but eſpecially one of the Rabbines, who is learned and well ſeen in knowledge, upon the Sabbath day at night, hug and kiſſe his wife a little more then ordinary. And this is the cauſe that they eat ſtore of potato roots before the Sabbath begin, that they may become more valiant in the act of carnall copulation. For the ſame cauſe marriages are commonly celebrated upon the Sabbath day, that their firſt concourſe upon that night may bee the morefortunate, and the Sabbath it ſel…e more highly dignified. Hereupon the common opinion is, that the infants begot upon this night, continually be partakers of eminent fortunes, and all of them at length attaine unto the dignity of wiſe and holy men, chiefly then, when in the act of generation the parents minds are full of good and pure cogitations; when they come together not to fulfill the luſts of the fleſh, but in honour to the Sabbath.
Laſtily, when any Jew is a travelling upon Friday, and is diſtant from his Inne, or his own dwelling houſe at evening more then a Sabbath dayes journey, then ought he to ſtay in that very place, and there to reft himſelfe, and celebrate the Sabbath whether it be in field, or in the middle of a wood, all perils of robbers, and want of meat and drinke ſet aſide. Concerning this matter, there is extant a true ſtory; which runs as followeth. Upon a certaine time three Jewes went a travelling: When it began to be night, and the Sabbath drew near, then ſaid one to another, what courſe ſhall wee take? the way is very dangerous by reaſon of robbers, wild and evill beaſts do alſo haunt the woods, better it is that we hold on, and every one become the deliverer of his owne ſoule, then to keep the Sabbath with perill of loſing both ſoule and body.
The third ſaid, I will not depart hence until the Sabbath be ended, for he that commanded me to ſanctifie it is able to preſerve me in the middle of this wood. When his fellowes perceived his reſolution, they held on their journey, beeing Sabbath-breakers. But this third man ſtaied in the ſame place, as though he had been nailed unto the ground, and pitching his tent, ſpread a linnen cloth upon the earth, for want of a better table, and ſet bread▪ thereupon, and what other proviſion he had, and ſo ſaying his evening prayer, ſate him down to take his firſt Sabbath meale. In the mean time as he was at his repaſt, there came a Bore unto him of ſuch an horrible and ugly ſhape, as never eye beheld. This ſaid beaſt drawing neare unto him, ſignified by certaine geſtures, that he was an hungry. The Jew good man in a manner terrified, gives him a cruſt of bread. withall feeding himſelfe with this meditation, that God if it pleaſed him, could eaſily preſerve him in ſafety. The Bore never moving eats the bread which was given him and ſtaies there ſtill. So ſoon as the Jew had ſufficiently refreſhed himſelfe, he ſaid his evening prayer, which ended, he lies downe upon the earth to take his reſt and ſleep, the Bore lying downe beſides him. The morning light unlocking his eye-lids, he was exceeding joifull, that the Bore had not devoured him, praiſing God and giving him thanks for ſuch a benefit; he orderly alſo pours out his morning devotions, then taking his dinner and ſupper, and running over all his prayers. When the Sabbath was ended, he making a ſeparation, divided the Sabbath from the reſt of the weeke (of which more ſhall bee ſpoken in the next Chapter) and ſo went on his journey, the Bore becomming his individuall companion all the night over. Upon the ſame night his two companions had fallen into the hands of robbers, who had ſpoiled them of all that they had. At laſt (the Bore accompanying him) hee overtooke them, whom ſo ſoone as the beaſt beheld, hee run unto them, and tore them both in pieces. At the ſight whereof, feare begins to benum the ſpirits of the religious Jew, and a ſtrong opinion poſſeſſed him, that hee alſo was at the laſt gaſpe. In the mean time, they who had robbed his fellowes, came unto him, and queſtioned him what he was, and from whence he travell'd. He made anſwer, I am a Jew (for having a ſure confiden…e in God, he would not deny himſelfe) and came from the Kings pallace, and am thus farre on my journy. They further enquired of him where he got that Bore? Hee anſwered, the King beſtowed him on me for a guide. Then ſaid one of the Robbers▪ ſurely that Jew is in great favour with the King, becauſe his will was, he ſhould have a ſafe paſſ age by the conduct of that Bore. And the other replyed, we will give him all the money that wee have, and lead him out of the wood for feare leſt he diſcover us. Which they did, and accompanied him for a long and tedious ſpace; they alſo holding on to direct him in the way that he was to goe, and the Bore run back into the wood againe. The caſe ſtanding thus, it behoves every Jew, committing himſelfe to the protection of him that dwelleth in the higheſt heavens, to remember, keep, and ſanctifie the Sabbath day with all diligence.