The Jewish Synagogue, Chapter 13
CHAP. XIII.
Of the manner how the Jewes celebrate their Feaſt of the Paſſeover, according to the Jewiſh forme.
IN the evening of the paſſeover, when it begins to be night, they haſten into the Synagogue, where partly by praying, partly by ſinging▪ they offer up their evening ſacrifice of prayer and thanksgiving, according to the forme ſet downe in their books of common prayer. The women at home light two great lamps, accordingly as they did upon the Sabbath; yet they doe not here begin the Feaſt, as they did then by the conſecration of wine, for there is none whoſe eſtate is at the loweſt ebb, but hee will have a cup of choice wine to welcome the feaſt withall, but only ſit in the Synagogue untill their returne unto their own houſes. In the meane time, their wives at home doe very honourably furniſh the table,Orach. chajim num. 472. placing thereupon, veſſels of gold and silver, and other precious thing, according to the ſeverall eſtate of every one in particular; for at this ſeaſon, every man ought to make shew of his riches, not in a vaine boasting oſtentation, but in honour to the Feaſt. For the dolefull remembrance which ought continually to be inſerted in their minds, concerning the deſaoltions of the Temple of Jeruſalem, and alſo intermixt with all their joy and jollities, is a ſufficient curb for the former. A chaire of Eſtate is provided for the Maſter of the family, adorned with ſilke pillowes or cuſhions, upon which hee may ſit, leane, and reſt himſelfe; the wals of his houſe, and the places about the table being hung with coſtly darnicks, or cloth of arras, and that in as curious a manner as poſſibly can bee invented. In ſuch like chaires they ſeat themſelves, and leane againſt the wals thus adorned, like ſome great Lords or potentates, who being delivered out of the Egyptian bondage, ſhould no more bee inthralled therewith; for every one of them upon the two firſt nights of the Feſtivall, conceits himſelfe to be ſome great Duke or mighty Prince, one redeemed from the ſervility of exile, though in very deed, hee bee the verieſt tag rag that ever went from doore to doore; one of the poorer ſort, who is forced to hold his diſh under another mans ladle, having not ſo much as an old ſhirt to ſupply the place of a Carpet or any more coſtly cuſhion then a turfe, will place himſelfe this night in ſome worm-eaten chaire, and counterfeit ſuch Court-like poſtures, as though he were ſome young Baron, who had danced away the greateſt part of his meanes in learning and practiſing the light and nimble carriage of his body. As for the women, it is not needfull for them to leane themſelves againſt anything.
When it is late at night▪ they make great ſpeed out of the Synag gue, and feather their heels with expedition to reviſite their owne homes, where they are no ſooner entred but they command a certaine platter to bee ſet before them, in which lie three cakes wrapped up in two napkins: The uppermoſt of which, repreſen…s the High Prieſt, the middle, the tribe of L vi, and the loweſt, the whole congregation of Iſrael. There is alſo another platter ſet upon the table, in which is the haun…h of a lambe, or of a kid, together with an egge hard roſted. A diſh of poſtage is the next ſervice, made with apples peares nuts, figs, almonds, orenges and ſuch like fruits, firſt boiled in wine, looking as though they were mixt with bruiſed bricks. Upon theſe they ſtraw many ſpices, but eſpecially cinamon ſcarce beaten at all, ſo that this kind of pottage ſeems to have in them both clay and ſtraw; in remembrance that their forefathers out of theſe materials, made bricks in the land of Egypt. Moreover, they grace the table with a ſallet made of herbes, of an eager taſte, as, lettice, ivye, raddiſh, perſley, ſavory, creſſes, and ſuch like. Over againſt which, they place another diſh full of vinegar, in memory, that their anceſtors eat the paſchall lambe with bitter herbs. The table being thus furniſhed, they in great haſt take their place, every one, old and young, yea the very infant lying as yet in the cradle, hath a bowle of wine preſented unto him, and then the Maſter of the houſe conſecrates the cup, and gives an orderly beginning to the feaſt: Grace being ſaid, every one takes up his whole one, reſting himſelfe upon the left arme, and preſſing with his elbow his ſilken pillow, as though hee were ſome right honourable, and thrice noble Lord and Potentate. Some waſh their hands before the giving of thanks, ſome after. Concerning which, many diſputes are extant in the Talmud, and for deciſion of the controverſie, many touch their naked body with their hands, that hereby they may take occaſion to waſh them. They uſe Claret wine for the moſt part in this Feaſt, becauſe there is the greateſt plenty of it to be had; if ſuch cannot be had, then they uſe ſome other for the initiation hereof, alwaies provided, it be intermixed with certaine ſpices.
Immediately after they have waſhed their throats, they fall ſourely upon the ſallets, every one taking a little thereof, and dipping it in vinegar; the Maſter of the houſe also ſaying, Bleſſed be thou O Lord our God, King of the world, who haſt created the f…uites of the earth. They eat theſe herbes thus drencht in vinegar, to make their ſtomach give a more plauſible entertainment to the ſucceeding diſhes, it being very ſoveraign for the invitation of an appetite. To proceed: The Maſter of the houſhold taking that cake of the three which lyeth in the middle out of the platter, breaks it in twaine, and putting the greater part there of under his pillow or napkin (ſignifying thereby, that their fathers flying out of Egypt▪ took their dough before it was leavened, their kneading troughes being bound up in their clothes upon their ſhoulders) hee puts the other halfe into its former place, between the two whole cakes, throwing the lambes legg roſted, and the egg, out of the other platter. Then every one laying hands on the diſh wherein is the halfe cake, ſaith with a loud voice, ſuch was the bread of affliction, wherewith our fathers were fed in the land of Egypt. Every one that is hungry, let him come and eat his fill; whoſoever hath need, let him come and eat of the paſchall lambe. This yeare we are in this place, the next yeare we ſhall be in the land of Canaan: This yeare we are ſervants and bond-men, the next yeare (God ſaying Amen) we ſhall be redeemed, become Lords and Maſters. (In this place the halfe cake is an emblem of poverty and exile: The reaſon is, a poor man or a beggar hath not a whole loaſe in all his houſe, but only ſcraps and fragments) This their practiſe they ground upon thoſe words of Moſes, Deut. 16. 3.Seven daies thou ſhalt eate unleavened bread therewith, even the bread of affliction. This deſcant ended, they ſet the lambes legg, and the roſted egg upon the table againe, and the ſecond time preſent every perſon in particular, with a bowle of wine, and take the platter wherein the cakes are, from the table, that the children may move a queſtion, according to the cuſtome of ancient daies, which is recorded in theſe words, It ſhall come to paſſe, Exod 12. 26, 27.that when your children ſhall ſay unto you, what meane you by this ſervice? That yee ſhall ſay, it is the ſacrifice of the Lords paſſeover, who paſſed over the houſes of the children of Iſrael in Egypt, when he ſmote the Egyptians, and delivered our houſes. So the children of the Jewes at this day ought to aske their fathers why they remove the cakes from the table, before they have taſted of them, and they are to anſwer them according to the tenor of theſe words. Inſtantly, upon the ſolution of the objection, the cakes are the ſecond time ſet upon the table, and then the whole company ſings a tedious ſong concerning their deliverance out of the land of Egypt: When they come to that diviſion, wherein mention is made of the ten plagues of Egypt, they ſlacke their voice, and with their fingers caſt ſome drops of wine out of the cup; thereby intimating that theſe ten plagues being baniſhed out of their doors, ought to fall upon their enemies the Chriſtians. The ſong being ended every one taking his cup into his hand, and in a high note ſinging or saying; It is meet and our bounden duty, that we ſhould confeſſe, praiſe, glorify, extoll, honour and bleſſe him, who hath not done not only for our Anceſtors, but for us alſo all theſe ſignes and wonders, who hath vouchſafed to bring us out of darkneſſe into light, out of bondage into liberty, out of the dungeon of ſorrow, into the faire fields of joy and gladneſſe, and hath changed our daies of mourning and lamentation, into holy Feſtivals, repreſenting a delightfull Jubilee, for this cause will we come before him, and ſing many hallelujahs to his holy name; ſitting in his chair like a ſpanish Don newly transformed by a new faſhion, he carouſes the ſecond bowle. Then the Maſter of the houſe waſhing his hands, takes the uppermoſt cake out of the diſh, and ſaith, Bleſſed be thou O Lord our God, King of the world, who bringeſt bread out of the earth; yet not eating thereof, he takes againe the middle cake, and ſaith, Bleſſed be thou O Lord our God, King of the world, who haſt ſanctifyed us by thy commandements, and haſt enjoined us to eat unleavened bread. Immediately upon the pronuntiation of theſe words, he breaks a morſell of both cakes, and eates it, commanding the reſt to doe likewiſe, who all leane upon their left ſide. Then they take one whole cake, together with the halfe; notwithſtanding that upon the Sabbath they are accuſtomed onelyonly to the uſe of whole loaves, and the reason,Marke here that the Jewes are beggart by their own confeſſion. who immediattly before. bo…ſted themſelves as Lords. becauſe Moſes cals it the bread of poverty or affliction; for a poore man is Lord of no other, ſave ſome basket-pieces. In the next place the Maſter of the family takes ſome of the bitter herbes, and puts them into the foreſaid pottage, ſaying, Bleſſed be thou O Lord God, King of the world, who haſt commanded us to feed upon bitter herbes; and then hee invites every one to eat thereof. They doe not now as formerly leane upon their pillowes, in remembrance, that their forefathers were as yet ſervants compelled by Pharaoh, togather ſtraw, and labour in the bricke kilne.
Laſtly, he takes the third cake out of the platter, and breaks a piece out of the ſame, and fals againe to feed upon his bitter ſallet, but dips not the herbs into the pottage; because Rabbi aRabbi Hillel lived and flou…iſhed about Chriſts time, in the yeare, 3930. Alſied.Hillel, who li…ed before the deſtruction of the ſecond Temple, was accuſtomed so to do; and they prove it alſo out of the words of Moſes, who ſaith, you ſhall eat unleavened cakes, with bitter herbes ſhall you eat them;Exod. 12. 8. ſo they read it: But the words of Moſes are according to the truth of the originall, theſe which follow, In that night they ſhall eate the fleſh roſte with fir…, and unleavened bread, and with bitter herbs ſhall they eate it.
So much concerning the prologue or preparatory acts to the Supper of the Paſchall lambe; now begins the ſupper it ſelfe. They eate whatſoever God hath provided, making very merry, quaffing off, and carouſing whole bowles of wine, and beer, untill the middle of the night; which approaching, the Maſſer of the Feaſt takes the halfe cake which he had hid under his pillow, eates a little thereof, and reacheth unto every man preſent a morſell of the ſame: which done, they leane very demurely upon their left sides, waſh their hands, take a cup of wine, and drinke it off, which is the third cup by them bleſſed and conſecrated. At length, thanks being given, the cups are filled the fourth time, and the good man of the houſe taking his cup into his hands, ſaith, poure out thy wrath upon the Gentiles, Pſal. 69. 25.and upon the Kingdomes that have not knowne thy name, poure out thine indignation upon them, and let thy wrathfull diſpleaſure take hold on them. In the mean time, one running to the doore, unlocks it, and ſets it open, thereby willing to ſhew their great ſecurity. In this ſaying, they curſe all people which are not of Iſrael, more eſpecially the Chriſtians, hoping that Elias will come that very night, and declare unto them the comming of their Saviour and deliverer the Meſſias, as they alſo brag and boaſt in that prayer, called Azrob niſſim aThe two firſt words thereof.their reaſon is, becauſe all thoſe famous deliverances ſo full of wonder which God wrought for the Patriarches, Prophets, and people of Iſrael, hapned as upon this night. They pray therefore that God would come againe, and deliver them out of this their calamity, and puniſh the Chriſtians in the ſame manner, that he did the Egyptians. Hence it comes to p…ſſe,Orach. chajim num. 48. that ſo ſoone as the gates are opened, and the execeration is pronounced, one of the houſhold inveſted with a white linnen garment, runs into the nur…ery, that the infants may thinke that Elias is come indeed, and is about to take vengean e on the Chriſtians. For a concluſion of all, the Maſter of the family ſaies certaine table-prayers at the period of the ſupper, which he cloſeth up in this manner: Almighty God build againe thy Temple, and that ſhortly, very quickly in theſe our daies, very quickly now build againe, and that ſhortly, thy holy Temple. Omercifull God, O great God, O bountifull God, O thou God that art highly exalted, O beautifull God, O ſweet God, O vertuous God, O God of the Jewes, now build up thy Temple very▪ quickly and with great expedition in theſe our dayes, very quickly very quickly now build up, now build up, now build up, now build, now build up thy Temple quickly, O ſtrong and powerfull God, living God, mighty God, O God worthy of all honour, O God of meekneſſe, O eternall God, a God that art to be feared, O God of comelineſſe, God of majeſty, God of infinite riches, God of ſurpaſſing beauty, O faithfull God, now build up thy Temple ſhortly, very quickly, very quickly in theſe our daies, ſhortly, very quickly, now build up, now build up, now build up, now build up, now build up thy Temple, ſpeedily. The Orizons ended, they betake themſelves, to reſt, and ſleep in great ſecurity; for they perſwade themſelves, that this night neither man nor devil can approach to doe them any hurt. This night is called in the ſecond book of Moſes and the 12 Chapter, Lel Schemarim, the night of obſervation or preservation. Hereup on their minds being fraughted with ſuch a conceit, they abandon feare, leave open their gates and doors all the night over, to give an entrance to Elias the Prophet, who as they aſſure themſelves, will come and deliver them out of this their miſery. Thus the poor blirdfolded Jewes trouble and vex themſelves with this their vaine pompe, and pompous vanity, for two nights together, instead of that paſchall lambe which they ought to have eaten, uſing no other ceremonies, then Moſes in the inſtitution thereof hath deſcribed. It being the poſition of their Rabbines that it was not required at their hands, after the deſtruction of their City and Temple, to Kill and eat the paſchall lambe, according to the ceremonial preſcription of Meſes and that they are not tyed to obſerve theſe or any others by him enjoined, unleſſe they were in the promiſed land of Canaan which land alone is to be accounted pure and holy, all others defiled and profane. Now from theſe premiſes, every one may infer thus much, that ſeeing the Jewes have not, ſrom that time wherein the true paſchall lambe Chriſt Jeſus was offered, eaten the poſſeover in any place according to the right preſcription; and alſo ſeeing the Jewes at this day ſo journing in Jeruſalem, and the land of Canaan, do not eat the paſchall lamb in the manner that they ought; neither doe they offer any ſacrifice, it muſt neceſſarily follow, that there is some other cauſe, why their ſacrifices are ceaſed, and all other their Moſaicall Rites and Ceremonies are abrogated, which certainly they might have found out in the ſpace of 1631 yeares, had they not been ſmitten with blindneſſe from above. So that now we may ſay with the Prophet David, This their may uttereth fooliſhneſſe, Pſal. 49. 13.yet their poſterity delight in their talke. But my people would not hear my voice, and Iſrael would have none of me; ſo I gave them up to their owne hearts luſts, Pſal. 81. 12, 13.and they have walked in their counſels. The Rabbines eſtabliſh this their opinion out of the words following. Thou ſhalt therefore ſacrifice the paſſeover unto the Lord thy God, Deut. 16 2.of the flocke and the herd in the place, which the Lord ſhall choose to place his name there. Now, ſeeing God enjoins them (according to their ordinary gloſſe) that they ſhould not celebrate this Feaſt in any other place, but in the promiſed land; they doe inferre, that now being diſperſed among the Nations, they are not lyable to the obſervation of the ſame. But the true ſence of the words is this; That when God had put a period to Iſraels captivity, and brought them into the land of promiſe, the land of Canaan, and having given unto them a ſetled kind of regiment, a City and a Temple in which it pleaſed him to place his name, then they ſhould repaire to Jeruſalem to eate the paſ…hall lambe, for the better preſervation of the unity of faith among them, as to the Metropolis and chiefe City of Iſrael. But when the ſcepter was in a manner taken …rom them by reaſon of in…eſſ…nt w…rs and tumults, ſo that they could not come unto Jeruſalem then did every family kill and eate the paſſeover in their owne gates; as it is recorded in the ſecond book of Kings. And ſo ſoon as they were delivered out of theſe their troubles,2 Kin. 23 22. they celebrated the ſaid Feaſt againe in the place appointed with great ſolemnity and rejoicing; as good Joſial is recorded to have done in the ſore-cited place. Now that for the ſpace of 1631 yeares, they could not kill nor eat the paſchall lambe… right none muſt ſeeke for another cauſe, then that of the departure of the Scepter from Juda, the deſolation of Jeruſalem, and their long continued exile. For why did not Jeruſalem remain unto this day? why is not the Temple built againe? The ſacrifices and ceremonies delivered by Moſes, why are they not re-eſtabliſhed? The Jewes cannot ſee the reason hereof, becauſe Moſes his vaile is as yet before their eies.
It was formerly mentioned, that the Jewes at the ſupper of the paſchall Lambe, use to carouſe foure cups of wine, two before ſupper, two after, which foure conſecrated cups, every one ought to drinke off,Rabbi Bechai paraſcha vaeia Exod. 6. 6, 7. in lieu of a thanksgiving (as Rabbi Bechai writes) for the foure great deliverances mentioned by Moſes in thoſe words, I will bring you forth from under the burdens of the Egyptians, and I will rid you out of their bondage, and I will redeem you with a ſtretched out arme, and with great judgement. And I will take you to me for a people, and I will be your God, which bringeth you out from under the burdens of the Egyptians. I will bring you out from under the hands of the Egyptians; there is the firſt. I will redeem you with a ſtretched outarme; thats the ſecond. I will take you to me for a people; theres the third. I will be your God,The firſt word of the prayer ſignifying pour out from foreign effundere. &c. theres the fourth. In remembrance of which foure deliverances, they take off foure whole cups of wine, in the time of the celebration of the paſſeover, leſt they ſhould seem forgetfull of Gods benefits. The reaſon why after theſe their cups, they curſe the Chriſtians in a praier called Schepoch, is (according to Rabbi Bechai in the foreſaid place) because God ſhall poure upon the enemies of the Jewes, the Chriſtians and all others, foure cups of his wrath and vengeance; and make them drinke the dregs thereof; as it is written,Jer. 25. 15. Take the wine cup of this fury at my hand, and cauſe all the nations to whom I ſend thee to drinke it. And againe, Babylon hath beene a golden cup in the Lords hand that hath made all the earth drunken. The nations have drunke of her wine, therefore the nations are mad. Jer. 51. 7.Againe, He ſhall raine upon the wicked, Pſal. 75. 9.ſnares, fire and brimſtone, and vapours of ſmoake, this ſhall be their portion to drinke. Againe, There is a cup in the hand of the Lord, and the wine thereof is red as for the dregs thereof, all the wicked of the earth ſhall drinke them, and ſuck them out. If the Jewes could rightly weigh and ponder the ſcope of theſe words and parallell them with other places of holy writ, they might eaſily finde, that this cup is in the firſt place filled for them, according to that which is written by the Prophet, ſaying, I took the cup at the Lords hand, and made all the nations to drinke, to whom the Lord had ſent me: To wit, Jeruſalem, and the Cities of Judah, and the Kings thereof, to make them a deſolation, and an aſtoniſhment, an hiſſing and a curſe as it is this day; Pharaoh King of Egypt, and his ſervants, his Princes and his people. When therefore the Jewes have drunk off, and digeſted this fearfull cup, they will have but a ſlender ſtomack to reach it out unto the Chriſtians. From all that hath been ſaid, we may conclude, that the Jewes keep not the paſſeover according to Moſes his inſtitution, and Gods command, but according to the traditions of the Rabbines; which with them are in farre greater account, then the commanements of God, as is apparent in the Talmud: Wherein is extant a huge tract concerning the celebration of this Feaſt, upon which the Rabbines have written whole Books and Commentaries.1 Cor. 7. 8. To leave them to their vanities, let it bee our conſolation, That Chriſt our paſſeover is ſacrificed for us, and therefore let us keep the feaſt, not with old leaven, neither with the leaven of malicio… ſneſſe, but with the unleavened bread of ſincerity and truth, John 1. 29. 1 Pet. 1. 18, 19, 20.ſaying with John, Behold the lamb of God, who takes away the ſins of the world, and with St Peter, knowing that we were not redeemed with corruptible things, as ſilver and gold, from our vaine converſation, received by tradition of the fathers; but with the precious blood of Chriſt, as a lambe undefiled and without ſpot, which was ordained b…fore the foundation of the world, but declared in the laſt times for our ſakes, let us learn not to be aſhamed.