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NOTES AND ILLUSTRATIONS.

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NOTE I.-Page 11.

According to the Rabbins, there were six things in particular, from which they were to abstain on the day of Atonement; namely, eating, drinking, washing, anointing themselves, wearing shoes, at least those made of leather, and the use of the marriage bed." (Jenning's Jew. Antiq. book iii. c. 8.)

That the Jews understood the day of Atonement to be a day of fasting, appears from Josephus and Philo, who both stile this day νηστεία, "the fast." (See Joseph. Antiq. lib. iii. c. 10. and Philo de Vitâ Mosis, lib. iii.) The Rabbins commonly distinguish it by the name of RDY, tsoma rabbu, the

Great Fast. Reland Antiq. part iv. cap. 6.

NOTE II.-Page 11.

It appears, that between the time of Moses and that of the Prophet Zechariah, there were four annual fasts instituted, in addition to the one observed on the tenth day of the seventh month. These were appointed for the fourth, fifth, seventh, and tenth months. (Zech. viii. 19.) Abbé Fleury mentions but three; but his mistake seems to have originated in his supposing the fast of the seventh month, spoken of by Zechariah, to be that appointed by Moses for the day of Atonement; whereas, though in the same month, they were perfectly distinct; one being observed on the third day of the month, and the other on the tenth. According to Prideaux, the fast of the tenth month was appointed, because on the tenth day of that month Nebuchadnezzar first laid siege to Jerusalem, in the ninth year of Zedekiah. (2 Kings xxv. 1.) The fast on the ninth day of the fourth month was observed, because on that day the city was taken, (2 Kings xxv. 4); and that on the tenth day of the fifth month, because then the city and temple

were burnt by Nebuzaradan. (Jer. lii. 12, 13.) The fast on the third day of the seventh month was in commemoration of the death of Gedaliah, the dispersion of the Jews, and consequent desolation of Judea. (Jer. xli. 1.) The Jews still observe these four fasts, though not exactly on the same days in the present calendar as in the former. Prid. Con. part i. book iii. p. 233.

Concerning the fast on the tenth day of the fifth month, which appears to have been sometimes kept on the ninth, and at other times on the eleventh, the Mishna says, "Nono autem die mensis Abh, decrevit Deus de patribus nostris, non ingressuros eos in terram promissam; desolatum est templum primum et secundum capta est urbs Bither: diruta urbs sancta: unde ex quo mensis Abh incipit, lætitiam imminuunt:On the ninth of the month Ab, God determined concerning our fathers, that they should not enter into the Promised Land; the first and second temple was desolated; the city Bither was taken; the Holy City was destroyed: for which reason, as soon as the month Ab begins, rejoicings are abated." (Tract de Jejuniis, c. 4. § 7. Leighton, vii. p. 141.)

The Rabbins maintain, that it is not allowable to fast in the month Nisan, because in this month the Israelites departed out of Egypt, and it should be entirely consecrated to joy and gratitude. Some, however, fast on the day of Miriam's death, because at that time the people wanting water at Kadeshbarnea, murmured against God. (Numb. xx.) Culmet.

NOTE III.-Page 14.

Philo the Jew, in his account of the Essenes, (a sect of the Jews), mentions their long fasts. He says, "Some of them, in whom is a more than ordinary thirst for knowledge, forget to take any sustenance for three days together; and others there are, who are so delighted and fed with feasting on wisdom, which gives to them of its doctrine richly and plentifully, that they sometimes hold out double the time; and, for six days together, scarce taste of any necessary food, being nourished, as they say a certain sort of grasshoppers are, by the air in which they live,-the melody of their hymns, as I suppose, rendering the want of food easy and supportable unto them." And in reference to their general habits, he observes," They eat not any thing that is sumptuous or dainty, but only coarse bread: their sauce is only salt, and they that are of a nicer stomach mingle some hyssop with it: their drink is only water from the river. And thus they appease the two

domineering mistresses which nature hath subjected all mankind to, that is, hunger and thirst; offering nothing to gratify them, but only what is necessary for the support of life: for they eat only to assuage hunger, and drink only to quench their thirst, avoiding fulness of stomach, as that which is hurtful to both soul and body." (Philo, de Vita Con. Prid. Con. parti. book v. p. 423.)

According to a Jewish calendar for the year 1722, extracted by Picart from Basnage's History of the Jews, it appears, that the modern Jews are required to observe no less than twenty-seven fasts in the year. They are arranged as follows:

I. Month Civil. VII. Month Ecclesiastical. Tisri

4 fast days.

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The method the Jews generally observe in their fasts is, to begin in the evening, and neither to eat nor drink till the stars appear next evening. In those fasts which are not obligatory, but intended for mortification, or private devotion, their custom is, before sun-set, to say, I will fast to-morrow. this they neither eat nor drink till the same hour the next evening. To this solemn promise they add a prayer to God, that he would be pleased to accept of their fasting instead of a sacrifice.

After

The fast which they celebrate, on account of the destruction of their two temples, is very remarkable. "The meal which precedes it must be very sparing and modest. They who sincerely bewail the confusion of Jerusalem, will admit but of one dish at their table at that time; will neglect every thing that is able to gratify their taste, or soothe their vanity; and will eat little, and drink less. The Germans (Jews) eat nothing but herbs and eggs on this day, imagining, that in them they discern the image of mourning and sadness; and formerly they would eat nothing but bread dipped in water, with a little salt to it. This piteous meal was eaten with tears and groans, as they lay prostrate on the ground before the hearth, clothed with sackcloth, and sometimes covered with

ashes. A cruise of water stood by the penitent to quench his thirst, and repair his strength, worn out with affliction. His silence was uninterrupted but by sobs; his feet were bare; and, to complete his sorrows, his bread was often mixt with ashes and gravel.

"The night of this fast was to be attended with all the inconveniences they could devise. Their beds were to be hard, their bolsters very low, and their sheets very rough and coarse. Some would have nothing but stones for their pillows. The next day they never read the law, for that rejoices the heart; nor do they salute each other. The day after the fast is a day of sorrow too, whereon they abstain from meat and wine; and though not so solemn as the first, bears the visible marks of sorrow and affliction. On the eve of this day, they go into the synagogue without shoes, sit down on the ground, and read the Lamentations of Jeremiah, by the light of a much dimmer lamp than usual; and at every verse that begins with any Hebrew word of the same signification with that of how, they raise their voice in a very moving tone. In short, they who commemorate the destruction of the temple, with the greatest fervency and devotion, practise in private every thing that is capable of inspiring them with sorrow, with the utmost exactness." (Picart's Ceremonies, folio, pp. 27, 92, 93.)

The manner in which the Jews of this kingdom kept their great annual fast on the day of Atonement last past, is thus stated in a provincial newspaper, bearing the date of September 30th, 1822:-" Wednesday was one of the strictest days in the Hebrew religious persuasion: it is called the White Fast. It is kept with much solemnity. The Hebrews, from all parts of England and the British Isles, assemble in town, and repair at sunrise to their synagogues, where they remain until sunset; and during the day they neither eat nor drink. Those who are particularly strict in the observance of Jewish rites, wear the shrouds in which they intend to be buried. Even those who live on the meats forbidden by their great lawgiver Moses, during the remainder of the year, abstain from them on this day; and they meet the congregation, in order to acknowledge and atone for such sins. As soon as the stars appear, or the evening closes in, the hymn of death is repeated three times over, in a loud voice, by the whole of the congregation; the High Priest, the Rev. Dr. Herschell, repeating it first. The effect is extremely solemn. The whole of the congregation return immediately after the hymn, to break their fast by a sumptuous entertainment, consisting of all sorts of fish, tea, coffee, &c. Afterwards, at about eleven or twelve o'clock, an excellent supper follows, consisting of vermicelli soup, fowls, &c., wines, &c. The

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