The Library
University of California,

.lection of Hi

mming

S^ .^7^a.doä:o7i^ y^ ^A^ JllTTS ,

Z0J[rj)02^, 7'7^/t^t^^ /^/ ^/ .^;^2^ 7 7^'z

Rabin^c AL Literature :

O R, T H E

TRADITIONS

OF THE

J E W S,

Contained in their

TALMUD and other Myftical Writings.

Likewife the

Dpinions of that People concerning Messiah,
and the Time and Manner of His Appearing j

WITH AN

APPENDIX,

COMPRISING

Buxtorfi ACCOUNT of the Religious Cuftoms
and Ceremonies of that Nation;

ALSO, A

Preliminary ENQJJIRY into the Origin, Progreß^
Authority, and Ufefulnefs of thefe Traditions ; wherein
• the Senfe of the dränge Allegories in the Talmud and
Jewifh Authors is explained.

By the Rev^. Mr. J. P. Steh el in, F. R, S.

In Two Volumes.

V O L. I.

LONDON:

Sold hr T. RoBiNSON, at the Golden Lyon in Ludgate Street*

M.DCCXLVIil,

:3iIUTAiiaTlJ.IADILHiaA-^i.

3 H T ,H O

BHOITiaAHT

,8 w a I

r^ivl ijii jo bur. G U M wl A

rihlo «KOI MI*

1 q A

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Some of the Principal Matters
contain'd in this Volume.

OF the Afcent of Mofes eo Heaven^ to fetch
down the Law. Page 5

Of the Formation y original Bulk and Stature of

Adam - - - - 15

Of the eating the Forbidden Fruit • - 2 1
Of Adam'^ Cohabiting with Beaßs and Female

Devils^ and Eve'i Cohabiting with Male

Devils - - - - - 22

Of the Knowledge or Learning o/^Adam - 24
Of the parrel of Cain with Abel - - 30
That Infants in the Womb are inßruEtedin the

Law - . - - - - 35
Leffons upon the Authority of the Rabbins - 40
Talmudical Contradiötions of feveral Matters in.

theOldT'eßament - - - 52

Of the taking of Afchemedai, the Prince of

Devils y by K. Solomon - - - 59
T'he Revenge of Afchemedai on Solomon 64
Of the Race oj the Giants^ with feveral Adven^

ventures of the Giant Og - - 75

Abraham'^ Care to hide the Beauty of Sarah in

Egypt - . - . 88

Of an Eggy the White of which overflowed Three-'

fcore Villages - - «^90

Of Birds of a monßrous Size ^ - 91
Of Reptiles 0/ a monflrous Size «^ •? 92

Of Fißes of ]d: mqf^^z^iiSize and of the Mat-
tering to Pieces of Ihreefcore Cities by the
Vtokfice ^dcith ivhich one of 'em was caß on
Shore - , - - - 93

Of Behemoth ' " " 97

Of the Roaring of a Lion^ which made the Preg-
nant Women briiig forth MonßerSy and the
Walls of V^omt fall down " " 99
Of Vegetables of a monßröus Size - io2

7hat the Earth and the Firmament are joi?id
together - - - 104

A Defcription of OldKorciQ - 105

^he Origin of the Blacks or Negroes - 106
^he Death of Mofes - - - no

^he Iniquities of Sodom - - 116

A dangerous Adventure into which K, David
'uvas drawn by the Devil, ^ - 119
Of the 1 ravelling of Ground - - 121
Of the Speaking of Mountains - - 123
Of the Parts and Piety of fever al Animals 125
Of the Senfe and the Speaking of Trees - - 128
Of the Speaking of Stojies - - 129

Of the Speaking of the Letters of the Alphabet^
and of the Law, to Ahnighty God - 130
A Secret for the Underßa?2ding of all La?7guages

Of Sorceries or Enchantments - - 132

How to fee Devils - - - - 1 3 7

How to guard againß Mif chief in the Company^

of Witches - - - 138^

Cautions touching the drinking of Water ibid,

touching the ßanding before an Oxy and^.\

(igainß ßanding naked before a Candle 14a

4 '

The Contents.

A Receipt for ßrengthefiing the Memory 14 1

An Account oj the Cabala - - 142

Of the Repentance of Rabbi Ellefer - 166
Difcourfe of Rabbi Jochanan upon his Deaths

'Be J 170

Of the Rife^ Allotments^ Gods^ or Angel-Gover*
nours of the Seventy Nations - - 171
^heAddrefsoJ the Devil to effectuate theY^Xi 193
His Envy - - - 195

His Piinijhme7it - - 196

That he lay with Eve, and begat
Cain - - - jgj

That he prefides particularly over
//'^Africans - - 201

A Rabbinical Co?iJeßon^ that Ifrael is ?io longer
the Title of the Jews, but is tra?isferrd to the
Gentiles - - - - - 212
Of the Angels of Death - - - 213
A?i Account of Perfons that have been exempted
from Death - - - - 217

Leffons for the Condu5l of Men in Places vifited
with Famine or the Plague - - 222
The Caufe of the Howli?tg of Dogs in the Night ibid.
Account of what paffes when the Angel af^ Death
comes to put an End to the Life of Man 223
Of Voices which pafs throughout the Worlds a?id
yet are not heard by any Creature in it 228
Cautions for Mens ConduB at Funerals^ with Re-^
fpeB to Womeji - - - 229

Of the Taint of Original Sin - - 232

Caife of the Death of Perfo?2s before they are
iwenty Tears of Age - - 234

Accounts of the State of SquI a?7d Body after
Death - -. -. « 236

The Contents.

^hdt the Dead converfe together^ and know Alt

that is done among the Living - - - 240

Hhat the Body of Man is inhabited by Three di-

ftinB Beings - - - 244

(yAdam and Eve's rifing out of their Graves^ to

oppofe Abraham in the Interment of Sarah 250

Of the Origin of the Souls of the Jews, and of the

Souls oj the Refl of Mankind - " ^SZ

That he who commits a Siny creates a Devil 259

Account of a Supernumerary or extraordinary

Souly with whicby the Rabbins teachy every

Jew is furnißod on the Jewifh Sabbath 273

Of the'TranfmigrationofSouls - -^77

Caufes of Facility and Dißculfy in contraöling

Marriages - - ^ - - 284

0/ the franfmigrating of Souh into Beaßs - 286

into Birds •» 294

into Fifies - - 296

into Leaves of Trees 298

into Stones - - 299

into Water - - 300

into Water-Miils - 301

Of the Funißment Nä venad, or the Fugitive

Condition of fome Souls - * 302

A Narrative concerning a Woman at Jerufalem

who waspofefsd of a Fugitive Soul - - 305

Another concerning a Jew at Nickelsboufg iit

Germany, who was poffefsd in the fame Man^ j

ner - - - - , - 3^3

Of the Number of fra?ifmigrations performed by

the Soul - - - 315

ReafonsoJ Tranl migration " -^320

Arguments of Rabbi Menafle ben Ifrael in De^

fence of this Do^rine - - 3^^

f^^^-^^^ß.j^m

Q^l^^k^^'^^^'S^s^'Mi.^^^-

.Jt^

dc^^^s.

PRELIMINARY

PREFACE

T O T H E

T R A DiTioNs of the JEWS.

H E Nation of the Jews, defcended from
the Family oi Abraham had diftinguifh'd
Itfelf in an extraordinary manner from
all other Families, by being publick
Worfhippers of the one True God,
while all other were overfpread by the
abfurdeft Idolatries ; and God, accord-
ingly, had been pleafed to diftinguifh that Family and
Nation, with repeated Promifes of the greateft Bleffings :
He declared that he ivoulcl he their God, and they fljould
be his People: St. Paul tells us, that one of their chief
Advantages was, hecaufe unto them were committed th?
Oracles of Gcd. . And the Pfalmift exhorteth them to
praife the Lord, for htsßewing his Word unto Jacob, his
Statutes and his Judgments unto Ipael, which he had not
done to any Nation, fo that they did not know them. The
Jews who value themfelves highly upon this Account,
pretend that befides the Written Law, or the Books of
Alofcs and the Prophets, they have received an Oral
Law, v/hich was preferved by Tradition^, and is con-
tained in the Talmud»

The

[^3

The Account given by tht Rabbani ßs of this Orot
Law^ may be feen in Frideaux's ConneSfion, Book V.
Maimonides in his Preface to ^eder Seraim^ and in his
Book Jad- Hafakah tells us: When God revealed
himfelf to Mofes^ he delivered to him the Law for the
Children of Ifrael^ with the Comments or Explications.
Mofes committed the Law to Writing, but delivered
;the Comments to Aaron and his Sons, and to the Elders
of Ifrael^ by Word of Mouth, who by oral Tradition
handed them down to the Prophets, and the Prophets to
the Men of the Great Synagogue. This Opinion is
founded upon a Paffage of the Tabnudm Bcrachos^ p. i.
where it is faid, that by miT)'? the Tables are meant
the Ten Commandments., by ITUn the Law, the Scrip-
ture, by m2^D the Precept, the Mijhna, by "^^^^
^ty^TO which I have written, the Books of the Prophets ^
and of the Hagiographers ; and by CDnmn*!^ to teach
them, the Gemara. And that by the latter we learn.
They all were given to Mofcs on Mount Sinai. Some
add, that Efdras, after the Captivity of Babylon^ created
a new Office, and appointed a Perfon under the Name
of Naß or Prince, who was the Depofitary of Tradition,
refolved Cafes of Confcience, and taught the Oral Laiu.

f/X ^f Jc The Car ait cs.^ another Seel of the "Jeivs., who as it is
/ ^, ^ generally pretended ( though without Foundation, as we
^//r^Jfhall fiiew in its proper Place) reject all TraditioxnSy
A^ 7?, /give an Account of the Rife and Progrefs of the Oral
Ijßf^^^^U Law very different from the former. They fay that
i/h. jfU /Ä/^'King Alexander Januaus ordered all the Chacamim or
LhlJlli SkA^^y^'^^^ Men to be (lain, becaufe they upbraided him with
■ ' ' //'v^ t"' being unfit to execute the Office of High Prieft, his Mo-
^if -If ' ther (or rather his Grand-mother) having been carried
il/flfl^^/ ^into Captivity upon Mount Modin^ and that tv/o only
fcap'd his Fury, vi%. R. Juda the Son of Tabbaiy and
Si/neon the Son of Shetach : This Simeon was Brother
'to the Queen, who font him fecretly to No- Amnion or
Alexandria in Egypt, where he lived for fcveral Years :
Being at the Qiieen's interccffion recall'd from Banifn-
ment, and finding all the wife Men were flain, he forged

a ffreat

3 great number of Traditions, and taught them his Dif-
ciples, pretending they were given to Mofes on Mount
S'lnai^ and conveyed down to him by Word of Mouth ;
But R. Juda having alfo fome time after obtained his
Liberty, he rejected the Traditions of Simeoriy and af-
firmed, there was no Oral Law given to Mofes -, from
that time the Jews were divided in two Se6ls, the Siga
Aflembly or School of R. Juda the Son of Tabbaiy
whofe Difeiples and Followers were afterwards called >
Car a it es ^ and the School of R. Simeon y the Son of
Shetachj whofe Traditions were received and propagated
hy the Rabbantßs.

We fhall proceed now to enquire into the Truth of
thefe Accounts: There is fomething fo Romantic in
that of the Rabbinißs^ that it is almoft impofTible not to
fubfcribe to the opinion of Alting^ who faith. They in-
vented thofe Fables to give Sanation to their Traditions.
I. TheJLXX Elders appointed by Mofes w^ere Judges in
Civil and Criminal Caufes, and not Teachers in the
Church. 2. As there is no mention made of them in
the Hiftory of the Judges^ nor in that of the Kings^ we
have good Reafons to prefume they were not continued
after the Conqueß: of Canaan ^ nor had any Succeflbrs.

3. Soon after the Death of Joßua^ the Children of If-
r a el for gat the Lord their God, and ferved Baalim and the
Groves y' Judges iii. v. 7. which could not have happened,
had there been a conftant fitting Council of Lxx Elders.

4. The Levite, whofe Concubine was abufed, till fhe
died, did not apply to the Great Sanhedrim, but having
cut her dead Body into twelve Parts, fent one to every
Trib^ that a general Aflembly of Ifrael, might confi-
der what was fit to be done for the punifhment of this
Wickednefs. Judges xix. 5, We read Judges xxi. 25.
That there was no King in Ifrael, and that every Man
did what was right in his own Eyes ; which intimates,
there neither was any ruling Council of Elders. 6. It
appears plainly from feveral Faflages of the Scripture,
I Samuel vm. v.i, 2 Sam. x. v, 2. I Kings iii. v. 16,
that the Judges and Kings governed by their own Au-

^ 2 thority.

[4]

thority, and ordered every thing according to their
pleafure, without taking the advice of the Sanhedrim^ or

Elders.

As there was no Sanhedrim or Council eflablifh'd by
Mofesy and continued under the Judges and Kings, to
be the Depofitary of Tradition, fo after the Captivity of
Babylon^ there was not a Convention of cxx Perfons,
called the Great Synagogue^ under the Prefidency of
Ezra. We find in the Talmud an ample Defcription
of this great Synagogue^ its Prefident, its Members,
their Qualincations, and the Fun6lions of tlieir 0:ffice.
We are told this Council was compofed of cxx Perfons,
among whom were the Prophets Daniel, Haggai, Ze-
ehariah, Malachi, ^c. and the chief of the People,
Zorobabel, Mordecai, Jeßyua, Sera ja, Nehemiah, and
Simeon the Juß, who furvived all the reft, and with
whom this great Synagogue expired. ^ Ezra was the
Prefident of it ; by their affiftance he, i . wrote the
Books of ^'z^i/V/, Daniel, the xii Prophets, Ezra, and
Eßher. ^ 2. He left off writing in the old Samaritan
Chara(5ler,, and made ufe of the AJfyrian Letters ^,
3. He collected, tranfcrib'd and fet forth a new and
correcSl Edition of the holy Scriptures, and divided them
into the Law, the Prophets, and the Hagiographers ^.
4.. He made a Hedge to the Laiu ^. 5. He preferved
"and propagated the Traditions ^. 6. He compofed for
the ufe of the Synagogues Eighteen Prayers, called She-
men' efre^ and order'd to conclude them all with this
Doxology, Blejfed be the Lord the God of Ifracl
Ö'T'IP *)y^ 'CihyST^ 'ip, for ever and ever^. 7. He
inftituted theP'eaft oiPurim^, Not only the y^W/v^i Rab-
bins, Alaimonides, R. Salomon Jarchi, commonly called
Raphi, R. Obadias Bartenor, ^c. have received thefe
Relations as Matters of Fa6t, but feveral learned Chri-

(a) Talmud. Coc?- Megilla. f. 17. (b) Cod. Baba Bathra, f. 15.
(c) Cod. Sanhedrim, f. 21, (d)Ibid. (e) Pirke Abbot. Ch. l.
{iy Jbid, (s) Talm. Cod. Megiila. f. 17. (Ii) Me^ill. f. 2.

ftians.

[5]

ftiaiis, Seiden^ J Buxtorf^^ Hotimger^'^ Drußus'^'^ ^c,
have endeavour'd to prove the Truth of them.

Others lefs credulous, tho' very vi^ell versM in. the
Hiftory and Antiquities of the y^ws, Alting^ ^ Biirmmi^y
TVttftus ^5 Vitringa ^, Loeßier ^, Buddeus *^, and lately
Rau \ have proved by irrefragable Arguments that this
Story Was firfl: invented by the Author of Pirke Abbot ^
and propagated by the Gemarißs^ in order to give Sane-
tion to their Traditions j they conclude this from the
Silence of E%ra^ the pretended Prefident of this _c;reat
Synagogue, oiNehemiah one of the chief Members of it,
of the Prophets Haggai^ Zachariah and Malachi-, o{ the
Apocryphal Writers, the Author of the Books- of the
Maccabees^ and Jefus the Son of Sirach, who in the L.
Chapter of Ecclefiaßicus^ beftoweth great Encomiums
upon Simeon the "Jufi^ but maketh • no Mention of his
having been Member of this great Council, and having
preferved the Traditions ; and of die Hiftorians Joßphusy
Ben-Gorion^ Seder Ohm Rabba^ and Seder Ola?n Kuta :
To this negative Argument, they add feveral others :
I. Malachi^ after having complained of the People's
Irreligioufnefs, Rebellion, and Idolatry, and reproved
the Priefts for their negle6l of the Covenant, and the
Judges for having been partial in the Lav/, doth not re-
primand the Members of the great Synagogue for having
negleöed their Duty, in not preventing and puniüiing
thefe Diforders, nor exhort the People to apply to them,
but to the Priefls, The Prießs Lips fmli keep Knowledge^
and they ßall feek the Law at his Mouthy for he is the
Mejfenger of the Lord of Hof} s, Malachi ii. v. 7. 2. In
the Account of the Rabbinißs we find manifeil Contra-
diciiions, grofs Abfurdities, and ridiculous A^achro-

(a) Sslden de Synedriis, Lib. II, c. xvi. (b) Euxrorf. Tiberias,
cap. X.' (c) Hottin?-. Thefaur. Philolog. Lib. L cap. ii. (d) Drulhis
Obfervat. Sac. Lib. XVL c. xxiii. (e) Alting. op. Tora V. (f) f r,
Burm Synopf. Theol. Lib. IV. cap. xxxvii. (g) Wit(ius Mifcell.
Sacra Lib. 11. DifFert. iii. (h) Campeg. Vitring. Hypoiyp. Hiftor,
Sacra;. Period. Vi. (i) Val. Ern. Loefchcr, do Cauf. Line;. Heb.
Lib. I. cap. V. (k) J. F. Budd. Hift. Eccl. V. T. Tom. II. Ver. 2,
( 1) J. Bern. Ran dc Syuag. Mas»

nifnis/

[6]

filfms. They differ, i . About the Name of this great
Council, fome call it }<-)Ty ':>^ lOH n*3 the Senate
of Ezra, and others D^M^Tl H^^^-, the great Syna-
gogue. 2. About the time it was inftituted ; The Ge^
tnarifls in Megilky f. 17. and Raßi think this Council
was eftablifh'd during the Captivity of the Jews in Ba-
bylon ; others by Zerubabel and Jefi)ua, after their firft
Return into Judea, Ezra II. v. 2. and others by Ezra
in the feventh Year oi Artaxerxes, EzraVll. 8. 3. About
the Members of this great Synagogue. Maimonides^
Aharhanel'', and Bartenora , reckon among them, the
Prophets Daniel, Haggai, Zechariah, and Malachii
but R. Nathan in ^Z'/pö/, Chap. I. and the Author of
the Book Cozri, Part. III. §. 65. pretend no Prophet
had any Right to fit and vote therein^ becaufe it is faid
in Pirke Ahhot, that Mofes deliver'd the Law to Jofiua^
Joßua to the Eiders, the Elders to the Prophets, and
the Prophets, to the Men of the, great Synagogue,
4. About the Time this Council continued, Maimonides
and others relate, that all the Members of it were Con-
temporaries, that if one of them died, no other was
chofen to fucceed him., and that Simeon the Juß furvived
all the reft, and was the laft of them : But R. Azaria in
his Book Meor Enaim afnrms, they did not live at the
fame time, but fucceeded one to another, during the
fpace of eight Generations : To prove it, he quoteth
Nehemiah XII. lo. li. where it is recorded, that Je-
ßua begat Joiakim, Joiakim Eliaßib, Eliaßjib Joiaday
Joiada "Jonathafi, and "Jonathan Jaddug : He adds,
that it is known by Tradition, that Jaddua begat 0?iia,
and Onia Si?necn the Juß, which maketh eight Genera-
tions. 5. About the Authors of the XVIII. Prayers
called Shemon'eJre\ The Gemariß s m Megilla, f. 17,
fay ; the Tradition is, that the CXX Elders, among
whom were feveral Prophets, compofed the XVIII.
Prayers in the Order they are ^ow ip ; and in another

(a) J. Eern. Ra« de Synag. Mag. ( b ) Maim. Pref. Lib. Jad. Ha-
zaka. (n) Abarb, Comment, ad Lib. Nah^lac Abhotr

FlacQ

[73

Place they tell us, that Simeon the Cotton-Merchant
compofed them before Rabban Gamaiieij in the City oi
Jafne.

Besides thefe Contradi61:ions, the Account the Raa
bini/is give us of the great Synagogue^ is full of grofs Ab-
furdities. i. They confound Ezra with Malachi^ and
alledge for a Reafon, that there never vi^as any Man
whofe Name was Malachi^ fmce this Word fignifies an
Angel or Meflenger, but that Ezra was called io on
account of his Office. 2. The Prophets ha<I exprefs
Orders from God to write their Vifions, and Predic-
tions, Habbakkuk II. v. 2. and the Book oi Eßher was
wxiXXj&why Mordecai^ Eßher IX. v. 2o. 23. It is there-
fore abfurd to fay E%ra with the Affiftance of the Men
of the great Synagogue wrote the Books of Ezekiel, Da-
niel^ the XII. Small Prophets^ and Eßher, 3. In the
Prayers V. X. XI. XIV. XVII. of She?non ''efre, the
'Jews call upon God to turn their Captivity, to gather
them from all the Corners of the Earth, where they are.
difpers'd, to reftore their Judges as at firfl:, and their
Counfellors as at the beginning, to rebuild Jerufalem
and to re-eftablifh his true Worfliip in the Temple -^
which fheweth thofe Prayers were compofed after the
Defl:ru6lion of Jerufale?n and not by Ezra. 4. The
Fcaft of Purlm was not inftituted by the Men of the
great Synagogue^ but by Mordecai^ and confirmed by
the Decree of Eßher. Either IX. v. 31. 32. The
Partition of the Holy Scriptures into lD'^K^J miH
CD^^IDDI the Law, the Prophets and the Hagiographers,
and the Order in which thofe Books are placed, has not
been obferved and followed by the LXX. Interpreter s^
nor by Jofephus in his Firft Book againft Jpion^ and
therefore cannot be fo old as Ezra's tim.e. 6. It is
highly improbable, that immediately after the Return
of the "Jews from Babylon^ there would have been Jb
great a. Number of Learned Men among them, as to
compofe a Council of LXX Perfons, efpecially v/hen
we are told in the Talmud ^ that the Bran only ( that is

" ' ■ "" ■» ■ ■■ II ■ "«

(a) Tiiiaiud Babylon. inKldhufhim»

the

tlie Dregs of the People) returnM to "Jerufaletn^ and
that all the fine Flour ftaid behind at Babylon,

Lastly, the Rahh'mißs in their Account of the
Great Synagogue are guilty of ridiculous Anachronifms.
I . They make E%ra Contemporary with Baruch^ who
lived before the Captivity of Babylon^ v/ith the Prophets
Haggai^ ZecJmriah and Malachi^ with Blato and Be-
mojihenesj and with Alexander the Great. 2. They
confound Simem the Juß with the High-Pricft Jaddus^
who received Alexander the Great into the City of Jent-
[ahm,, and make him to have lived 350 Years j fome
even fay he was the fam^e Simeon that took "Jefus Chriß
in his Arms. 3. They pretend the Perßan Empire did
not continue above fifty two Years, and that Darius^
Hyßafpis^ Ariaxerxes^ wlio fent E%ra and Nehemiah
intojudea^ and Darius Codomafinus, who was defeated
by Alexander^ were only one and the fame Pcrfon.

If the Account of the Rabbinßs is fabulous, that of
the Caraites is imperfeft. It is true, whatever the for-
mer may cavil, that R. Si?neon the Son oi Shetach retired
into Egypt^ and was re-calPd at the Interceflion of the
Queen: He is called in Juchaßn^ P- 17- 't^^ 7^ \ü^^
*Ki' Brother in Law to King "Jann^sus^ and R. Abra-
ham the Son of David^ fpeaking of the fame Jannaus
faith, he did flay all the Wißmen^ except Simeon the
Son of Shetach^ who was Brother to the Queen.
R. Mofcs Befihitzi the Son of E Hah, in his Book Matte
Elohim relates, that being at Alexandria in Egypt, the
Rabbinßs fhewed him a Turkijh Mofque of a folid and
carious Structure, which had been formerly a Syna-
gogue, built by Simeon the Son of Sheiach, during liist
Stay in that City in which there v/as an Altar, where
he offered Sacrifices : He adds, that this Account was
confirmed to him by the Jßna elites (the Turks ) who
had a great Veneration for this Altar: 'Joßph the Son of
Gorton, Rabbi Abraham the Son of Zacuth, the Authors
of Cozri, Part IIL p. 240. and of Kiddußnn, Chap. IIL
make alfo mention of Simeon s retiring into, and his Stay
' in Egypt, It is true alfo, that this Simeon forged a great

Number

[9]

Number o^ Traditions. Having been inftru£ted at Alex"
andria in the Philofophy of Plato^ and in the Hierogly-
phics of the Egyptians y he borrowed from them feveral
Tenets, which he pretended to be the Oral Law, deli-
vered to Mofes on Sinai, It is true, moreover, that
the Origin of the Schifm among the Javs^ and of the
Se6i:s of Rahbinißs and Caraites ought to be dated as it is
in Jiichafm^ P- 15- and in Cofri^ Part HI. p. 240, from
the Time of Simeon^ and was occafioned by his Difputes
with R. Juda the Son of Tabbai ; but it is not true^ that
before Simeon the Jews had no Traditions.

To clear up this Point, we fhall firft explain what is
meant by Traditions. Secondly, we Ihall prove tliat
ever fmce the time of Mofes there have been Traditions
among the Jews : In the third Place we fhall inquire,
how tie Bulk of thefe Traditions increafed, and laftly,
we (hall give an Account of the feveral Collections
' R. Jtida the Saint ^ and the Gemarißs made of thefe
Traditions.

I. By Tradition we do not mean fuch DoClrines as
are not founded upon the Scriptures, or cannot be de-
duced from them ; much lefs Do6lrines manifeftly con-
trary to the Sacred Truths contained in them ; but only
Explications of fom.e Do6lrines, Myfteries, Types,
Prophecies and Precepts, which were revealed obfcurely,
and in a manner hid under a Veil. The Standard of.
Religion has always been Divine Revelation, or the
Written Law, to this all were to have Recourfe, all
were obliged to fubmit to its Decifions, and to follow
this facred Rule, To the Law^ and to the Teßimony^ if
they fpeak not according to this Wordy it is becaufe there
is no Light in them^ faith the Prophet Ifa. VIH. v. 20.
but the Oral Law was a Sort of Catechifm or Inftruc-
tion eftablifhed in the time o^ Mofes ^ and continued after-
v^ards, in order to explain the whole Doctrine of Reli-
gion, and to make it clear and obvious to the meaneft
. Capacities : llie Jevjs themfelves R. Aben Ezra^ R. So-
hmm Jarchi^ R. Bechai and others relate that God
explained to A^cfs upon Mount Sinai the true Meaning
b Senfe*

[ lo]

Senfe, Rcafon, Manner, Meafure, and Foundation of
every Precept of the Law, and ordered hinj to inftru£l
the Ifraelites in them, and they prove it from Deut, IV.
V. 14. vv^here Mofes faith. The Ltn'd commanded me at
that Time to teach you Statutes and Judgments ; by which
Statutes, ^c. they pretend is meant the Oral Law.

Th e ancient Jews knew and believed feveral Myfte-
ries which were but obfcurely revealed to them in the
Scriptures, as the Dc£lrine of the Holy Trinity, the
Redemption of Mankind by the expiatory Sacrifice of
Chrift, the Incarnation of the Son of God, his Media-
torial Office, ^c. The learned Mr. Bedford in his
Defence of the Doärine of the Holy Trinity^ and of the
Incarnation of the Son of God ; lately publifti'd, has
proved from the Apocrypha^ the Chaldee Faraphraßs^ the
Septuagint^ Jofephus, Philo^ the Authors of the Books
Zohar^ Midrafi) Tehillim^ Berejhit Rabba and others,
that it was the conftant Belief of the ancient Jewijh
Church. I. That there is a Plurality in the Divine
ECTence. 2. That this Plurality is a Trinity. 3. That
the three Perfons are the Father, Son, and Holy Ghoft.

4. That the Second Perfon is called the Word of God.

5. That the Mejfias was to be God and Man. 6. That
as Mediator between God and Man he was to be Pro-
phet, High-Prieft, and King. The Belief of thefe
Myfterles was certainly founded upon the Holy Scrip-
tures, but they were moje clearly explained to the Jews
by Word of Mouth or Tradition. The Paflages of
Eccleßaßicus Qh. LI. v. 10. I caWd upon the Lord^ the
Father of my Lord; and of Judith XVI, v. 14. prove
the Continuance of this Tradition among them, even
after the Gift of Prophecy ccafed : The Targu?n maketh
mtnXAono^Jeho'va^ the JVord 01 J chova^ and the Shekinay
28 of three diftind Perfons ; and Philo acknowledges
befides the Being that cxifts, two other Principles^ one
whereof he calleth God, and the other Lord : Accoiding
to him thefe two Principles are Uncreated, Eternal,
Infinite, and Incomprehenfible. We could produce,
innumerable Tellimonies to pro^-e, tliat the ancient

Jews

f"]

J^ws did believe thefe great DoÄrines of Chflftianity,
the Trinity, the Incarnation of the Meßas or Son of ^
God, and the Atonement he was to make for our Sins
by his Death, as firmly as we do at this time, and that
they were inftrudted in them by Tradition,

Th e Obfcurity of the Types and Prophecies, as well
as of feveral Precepts of the Jewtß Law, was another
Reafon which obliged them to have Recourfe to Oral
Explications ; accordingly we find, they were inftrucSled
in the true Meaning of them by Tradition. The Legal
Difpenfation was wholly Typical, all the Sacrifices from
the beginning ofthat Inftitution were fo many Types of
the Sacrifice of Chrift, the Paflbver reprefented our
Redemption by his Death ; the Legal Purifications, t|)e
Ablution or wafhing away of our Sijis by his Blood ; and
the Smoak of the Incenfe, the Prayers of the Saints
which come up before God. Pfal. CXLL v. 2. The
Jews underftood the Meaning of thefe Types, they
acknowledged in all Ages, that in feveral Paifeges of the '
Scripture there was a Typical as well as a literal Senfe,
relating to the Meßias and his Kingdom ; and Jofephus^
tells us, that in old Times when Prophecies were fre-
quent, and Types and Allegories conftantly made ufe
of, they had certain Rules and Methods of Interpreta-
tion, which thro' length of time, and the Corruption of
fucceeding Ages are loft. Our Saviour and his Apoftles
often filenced them with the Application of Types,
which they never could have done, had it not been
agreed on all hands, that there were Types as well Per-
fonal, as Real, and that the Antitypes reprefented an4
prefigured by them, were the thing which the Holy
Writers had particularly in View. Two or three In-
ftances will be fufficient to convince us of it. David
was a Type of Chrift, who is ftiled David^ becaufe a$
he was prefigured by David., fo he was to defcend froni
him : Hofeas Chap. III. v. 5. foretells. They ßall feek

(a) /ofe^ih. de Bel|. Judaic. Lib. Ill, c. 14,

b 2 David

fj2]

David tJjs'tr King in fhe latter Dayi ; the ChaUee Para-
•phraß applieth this Paflage to the Mejfias as the Anti-
type, aiid renders it thus, Theyjhcdl obey the Meßas the
Son of David their King. The Manna which the
Ifraelites did eat in the Wildernefs, was a Figure of our
Saviour, who is the Bread of Life : Accordingly Phih
faith ^ the Manna ib called. What is it ? which is the
general Expreffion for all Things, but that which is
more general is God, and the Second is the Word of
God. He adds, that this Word is the Bread which God
giveth us to eat, and is above all the World, more
ancient and general than all the Creatures. The fame
Philo ^ makes the Rock in the Wildernefs to be fynoni-
mous with the Manna, which he calls the moft ancient
of Beings, and the Divine Word.

The ancient Jews explain'd likewife the feveral Pro-
phecies of, and applied them, to the Mefftas : "Jona-
than and the Jerufaleni Targum expound the promis'd
Seed Gen, III. 1 6. as an Oracle, which was to be fulfil-
led in the Days of the Meßas. When Eve faith, /
have gotten a Man from the Lord., Jonathan renders it, /
have gotten a Man^ even the Angel of the Lord. The Je-
rufale?n Targum exprefleth the Words of Jacobs I have
waited for thy Salvation^ O Lcrd^ thus : ' Aly Soul
' doth not defire the Redemption of Gideon^ the Son o f

* Joaß., for that is but for an Hour, nor the Redemption
' of Simeon, tho' he has brought us fome Deliverance :

* but my Soul experts that Redemption, even that Re-

* demption of thine, which thou haft promis'd fhould

* come to thy People Ifrael by thy Word. ' The
Pfalms XLV. and LXXII. and the Prophecies IfailV.
V.2. IX. 6. 7. XL I. XXVIII. 5. Jerem. XXIII. 5.
Mich.,V. 2. are by the Chaldee Paraphraßs exprefly ap-
plied to the Meßiah, all which fhews, they underftood
the true Meaning of their Prophecies, and were inftruc-

(a) Philo de Legis aüegoriis, Lib. III. p. 8:2. (b) Phil. Quod
pleterior pctiori infidiari Soleat. p. 137.

ted

[ 13]

ted by Tradition how to apply them. S. Peter fays there*
fore, they enquired and fearch'd diligently who prophefied^
of the Grace to come. L Pet. I. lo. We may add to this
that feveral Precepts of the Ceremonial Law wanted to
be explained, and that in the Talmud Gemar Ketuvothy
1 06, ^nd i^r^hirJ^ßirim Rabba 22, we are told there
wereÖl^Sr? ^TD7Jl learned Priefls, who inftru6ted
the otii.rs in the FuncSlions of their Office, and taught

them r]TW) n'^npT rjpn^ t^^y:>r^^ K^o^ni^. the

Manner of killing the Beaits in Sacrificing, of fprinkling
the Blood, and of offering the Incenfe. ^^^^

11. That there were Traditions among the ^ews
in the time of Jejus Chriß^ and of his Apoftles, is a
Point which can't be difputed : When the Scribes, and
the Pharifees faid to our Saviour, why do thy Difciples
tranfgrefs the Tradition of the Elders ? He anfwer'd,
why do you alfo tranfgrefs the Commandment of God,
by your Tradition? And although he rejevSled thofe
Traditions, by v/hich they made void the Law of God,
yet he allowed of thofe which tended only to inforce that
Law, or to explain the Holy Writ : It was for this
Reafon, he faid to the Multitude, The Scribes^ and the
Pharifees ßt in Mofes Seat^ all therefore whatfocver they
hid yon obferve^ that obferve and do^ but do not ye do after
their Works ^ for they fay ^ and do not, Matth. XXIIL
V. 2. 3. The Apoftles often made ufe of the Traditions
of the fe%us^ to convince them of the Truth of the
Gofpel : As the Chaldee Paraphrafe was a fliort Expli-
cation of the Text of the Scripture, according to the
Senfe of the moft learned among the fews^ St. Paul
who was inftru^ted by Gamaliel^ did penetrate into the
moft refined Points of their Traditions, and myftlcal
Interpretations, and from them he argued againil their
Teachers in his Epiftles to the Galatians and to the
Hebreius : It was by Tradition he knew, that the Names
of the Magicians of Egypt ^ who withftood Mofes ^ were
Jannes^ and Jambres. 2 Tifn. III. v. 8. <:hat when God
gave the Law to Ifrael upon Mount Sinai, the Sight
was [o terrible that Mofes faid, / exceedingly fear and

tremble y

[ h]

tremhle^ Heb. XII. 2i. that when the firft Tefl-ament
was dedicated, Mofes fprinkled with Water and fcarlet
Wool, and Hyflbp both the Book and all the People.
Heb. IX. 19. It was from Tradition St. Jude related
the Difpute of Michael the Archangel with the Devil
about the Body of Mofes ^ and the Prophecy of Enoch :
The Revelation of St. John makes continually Allufion
to the publick Worfhip of God in the Temple, and
particularly to the Solemnity of the Day of Expiation,
and to the Sacrifices offered during the fev en Days of the

; Feaft of Tabernacles, all which Ceremonies were known

; by Tradition.

The Caraites themfelves, as we have obferved al-
ready, do not reje6t all Traditions in general, but only
thofe which have no Foundation in the Scriptures, or
are contrary to them : R. Mordecai in his Treatife, c. 8.
faith, ' We receive the Traditions, which our Doftors

* have tranfmitted to us as nbu/bu^o npn;7r.i nu'n^n b3D.

* a hereditary Yoke, and a Dodlrine handed down to

* us by an uninterrupted Succeffion:' And Chap. 9. we
read thefe Words of the Author of the Book Matte
Elohim^ ' The Foundation upon which we build are the

* Sentiments of Shamai and his Sanhedrim^ from whom

* we have received our Doctrine, and the Copy of the

* Law;' According to R. Jehuda ben Eliezer^ the
Principles of the Religion of the Caraites are i . ^^TO ^^^
Scripture. 2. T\':;'p>T\. Arguments or Reafoning, and
3. J^Z'^Ti^ bsD, the hereditary Yoke or Traditions. Se-
veral of their Doctors quote the Mißna^ and recom-
mend the Study of it, as well as that of the Tahnudy or
the Gemara^ They borrow from them, and from the
Treatife Firke Avoth^ feveral Maxims, Phrafes, and
Expreffions, from all which it follows evidently, that
the Caraites as well as the Rahhinißs^ have their Tradi-
tions, and that the only Difference is, that the Tradi-
tions of the former are fewer in Number, and not of the
fame Authority with the Written Law.

III. Af.

[15]

III. After having proved, there were Traditions
among the Jeius, ever fince the time of Moßs, it is
neceflary to examine, how thefe Traditions were propa-
gated : The fir ft Teachers in the Jewi/h Church were
the Priefts: As they had no Lands to cultivate, nor
Trade to carry on, but Hved upon Tythes, they had
Leifure to inftruft the People : Being difperfed through-
out all the Cities of the Ifraelites^ Opportunities enough
offered to teach the Myfteries of Religion and the Mo-
ral Duties every where : That it was their Employment
and Duty fo to do, appears from the exprefs Order of
God. Levit. X. 10, II. where they are enjoined to
explain the Law to all the People, to teach them the
Difference between the Holy and the Profane, the Un-
clean and the Clean, and to judge in Controverfy : It is
for this Reafon Malachi faith. The Prießs Lips Jhall
keep Knowledge^ and they ßallfeek the Law at his Mouth»
Mai. IL 7, accordingly we read, that in the .Reign of
Jehoßaphat the Priefts went about throughout all the
Cities oijuda^ and taught the People. 2Chron, XVIL9.

When the Priefts began to degenerate and Men there-
by became eftranged from the Worftiip of God, the
Prophets undertook to inftrudt and reprove the People.
By the Word Prophet we are to underftand not only \
one, who being endued with the Gift of Prophecy fore- ;
tells future Events, but alfo one who is an Inftru(Slor, to ■
others. Abraham is callM a Prophet Gen. XX. n. be-
caufe he taught his Children and his Houßold to keep the
Way of the Lord, Gen. XVIIL 19. When God faith
to Mofes^ I have made thee a, God to Pharaoh^ and Aaron \
thy Brother ß^all be thy Prophet. Exod. VII. i. it is \
evident that by the Word K'2i Prophet^ he means no
more than JDJUDD an Interpreter. Praifmg God with
Songs and Inftruments oTMufick in the Houfe of the
Lord is CdW^A prophefying with Harps ^ with P fait eries and
Cymbals. I Chron. XXV. i. 6. 7. and St. Paul gene-
rally chafes to exprefs preaching the Myfteries and >
Duties of Pveligion by Prophefymg. Rom. XII. 6.
I Thef». V. 20. In the Chrißian Church God has

appoint-

[i6l|

appointed among the different OiEcers Prophets, whofc
OfHce is to expound and interpret the Scriptures.
Ephef. IV. II. I Cor, XIV. 31, 32. It is therefore
manifeft that the Prophets were PubHck Teachers.

These Prophets had Schools, where they inflru6^ed
their Difciples and all the People in the Law of God.
The firft Inftitution of thefe Schools, was probably
about the time of Samuel^ fince there is no mention
made of them, before the Account given us of SauP^
meeting and joining himfelf to a Company of Prophets
at the Hill cf God, i Sam, X. 5. We read of a like
Company of Prophets, at Naioth in Rama^ prophefying
with Samuel, who ftood as appointed ever them.

1 Sam. XIX. 20. In the fecond Book of Kings feverai
other fuch Schools are mentioned, as fubfifting in the
Days of Elijah and Elißa, as the Sons of the Propheti
that were at .Bethel, and others that were at Jericho.

2 Kings 11. 3. 5. 'The Sons of the Prophets that were
fitting before Eäßa at Gilgal, Ch. IV. 38. the Sons of
the Prophets who belonged to Mount Ephraim, ib.
Ch. V. 22. and the College where a Prophetefs dwelt
at Jernfakm, ib. Ch. XXII. 14. Thefe Sons of the
Prophets were their Difciples, brought up under their
Tuition and Care, and therefore their InftruÄors or
Mailers were called their Fathers ; Elißa calls out to
his Mafter Elijah, My Father, my Father, 2 Kings II,
V. 12. and when one afks, who is the Father of the
Prophets at the Hill of God. i Sam. X. 12. he is un-
derftood to mean, who is their Head and Teacher :
SatnueVs ftanding as appointed over the Prophets at
Naioth, or as Jonathan renders it, as teaching over
them, and the Account of the Sons cf the Prophets fitting
before Elißa at Gilgal {hew, that they v/erc Governors
and Inftruclors to their refpective Pupils, and the Que-
ftion which the Shunamite was aiked by her Hufcand,
when fhe was going to Elißa, Wherefore luiltthou go to
him to Day, it is neither new Moon nor Sauhath, 2 Kings
ch. IV. 25. evidently proves that the People reicrted to
the Prophets, at thofe folemn Times, in order to be
inftruäicd by them in the Law of God. To

1^7 1 .

To the Prophets fucceeded the ^«j^^m;« or Scribes.
AfteFthe Gift of Prophecy had ceafed Publick Teachers
were called Scribes, in imitation of Ezra, who is filled
Sopher mahir, a ready Scribe in the Law of Mofes.
Ez. VII. 6. the Scribe, even a Scribe of the Words of the
Commandments of the Lord, and of his Statutes to Ifraely
ib. V. 1 1 . A perfect Scribe of the Laiv of the God of
Heaven, v. 12. And in the third Book of Ezray
Avtiyve^7i]i 7^ No//«, Reader of the Law. Their Office
was to teach the Law, to expound the Scriptures, to
anfwer all Objeclions and Difficulties, to refolve Cafes
of Confcience, and to dire6l the People In the Worfhip
of God. They, as well as the Prophets had their pub-
lick Schools, where they inflruiSled their Difciples, and
ivhere fome of the mofl learned among them prefided
over them. The Author of the firft Book of the Mac--
cabees, Ch. VII. 12. fpeaks of a Synagogue of Scribes,
and Eleazer is called one, r T^cSliuoujeuV y^.ixiy.'cc]icüv of
the prefiding or chief Scribes. 2 Maccab, VI. i8. we
read in S. Luke, Ch. II. 46. that there were Dodlors
•fitting in the Temple and teaching : Chrifl faith :
The Scribes and the Pharifees ft ( as Teachers) in Adofes
Seat, Matth. XXIII. 2. and it is related that thofe of
Capernaum were afloniflied at the Do61:rine oifefus, be-
caufe he taught them as one that had Authority, and not
as the Scribes, Mark I. 22. They w^ere called fome-
times NofjjKot Lawyers, and Noy.oS'iJ^AjKet^oi, Do6tors
of the Law. It is true, feveral learned Men pretend
thefe laft were two Sorts of Teachers, dilTerent from the
Scribes, but he that afked Jefus Chrift a Qiiefliion tempt-
ing him and faying. Maßer, which is the great Command^
7nent in the Law ? is called in St. Mark, Ch. XII. 28.
32. 5/ft3t;,/y.a]it;V the Scribe, and €iV r ^^^7y.//ct]4ft)r, one
of the Scribes j and in St. Matthew, Ch. XXII. iU Ik,
dvj.MU NoutKo?, one of the Pharifees, which was a Lawyer,
and the fame Perfons who are ftiled y^.uuctjzU Scribes,
/dark II. 6. go under the Title of No{j.O(^tS'd(7}ictKo/y
Dodors of the Law, Luke V. 17. Their Authority
was great, and it was by their Orders, that Jefus Chriit

c was

[18]

was taken, examined, and condemned. Mark X. 33.
Luke XXII. 2. Triglandius, J/tmg, and BafriAge en-
deavour to prove they were Car a it es and rejected all
Traditions, Rhenferd on the contrary faith, they vrere
thofe of the Pharifees, w^ho taught publickly both the
Law and the Traditions, but none of them give fuffi-
cient Proofs of their Aflertions : It feems to us very
probable, that the Name of y^(jLiJ.AJivi Scribe, denoted
a certain Office, and not a Sed, and that there were
Scribes or Teachers who were Pharifees y others who
were Sadducees^ and others ftill, who were Caraites:
The Talmud makes frequently mention of ppHS^ ^ISID
the Scribes of theSadducees; on the other hand Gamaliel
was a Phawfee, and at the fame time Noy.Qtf'tJ'eiicrjtcLKc^,
a Doctor of the Law. J^s V. 34. and what is faid of
the Pharifees, Mattb. XXIII. 6. is attributed to the
Scribes, Mark XII. 39. Luke XX. 46. all this fhews,
that fome of the Scribes, or as Lightfoot conje6lures,
thofe at leaft who were called i^ofj.iKol, and Kofxc<f'iS'a,G'~
KcLKoi were Pharifees, or as it is faid, Jcis XXIII. 9. of
the Pharifees Part, and that others differed from them.

Some time before the Birth of Chrift, the Teachers
among the J'ews^ not contented to be called Scribes,
carried their Vanity farther, and took the Title of
Rabbi: We have already fpoken of R. Simeon^ the Son
of Shetachy and R. jfuda^ the Son of Tabbai, who dif-
fer'd in their Opinions about Traditions, and gave Rife
to the two Se(5ls of the Rabhinißs and of the Caraites.
After them Hillel and Shammai were the moft famous of
die Jewifh Do6lors : Jofephus the Hiftorian ^ calls them
rolUo and Sajmneas., and relates that Herod having made
himfelf Mafter of Jerufalem fpared their Lives, when
he put all the other Members of the Sanhedrim to Death.
Hillel was born at Babylon^ in the Year of the World
3648. Though his Mother was defcended from the
Royal Blood of David, he fuffer'd great Want and Po-

(a) Jofeph. Antiq.Lib. XIV. c. 28. UUh. XV. c. i.

vert)',

[ IP ]

verty, his Thirft after Learning was infatiable : Being
inftru^led by Shetna'ia and Abtalion^ he became very emi-
nent in the Knowledge of the Law ; when he was forty
Years of Age, he removed with all his Family to ~/eru^
falem^ where he was in great Favour with King Herod^
and kept a publick School. The Jewifh Hiftorians ^ fay,
he bred up above a thoufand Scholars, of whom thirty
were worthy, on whom the Divine Glory fhould refl-,
as it did upon MofeSy thirty for whom the Sun (hould.
ftand ftill-, as it did for Joßua and twenty others of a
middling Size : Hotttnger^ conjectures that the Hellenians
of whom it is fpoken in the Dialogue of Juß'in Martyr
with Tryphon^ were the Difciples of Hillel^ and fhould
have been called Hellelians: Jonathan Ben U%ztel the
Author of the Chaldee Paraphrafe on the Prophets, was
one of them. Some make Onkelos the Author of the
Targum, or Chaldee Paraphrafe on the Law, contem-
porary vv^ith him : Others pretend this Ofikelos furvived
Gamaliel the Elder, and that he died eighteen Years be-
fore the DeifrucStion of Jerufalem, but Dr. Prldeaux^ is
of Opinion, that Onkelos was before Jonathan, having
written in better Chaldee, and that Jonathan did not
tranflate the Law, becaufe Onkelos had done it before
him.

The moft eminent of HtlleVs Scholars V7.as Shammai^
who afterwards differed from his Mafter in feveral Points,
particularly about the Firft Fruits, the Profelytes, the
Sabbath, and the Divorce. In a Conference they had
together, in the Houfe of R. Chanan'ta, at which their
Difciples were prefent, they agreed upon eighteen De-
crees or Conftitutions, but difputing about fome others,
they fell from Words to Blows, and R. Jofpua Onia
faith, that feveral of Hillel'^ Difciples were then killed,
from that Time they were divided into two Se6ls,
'il>'r\ no the School of milel, and 'NDt5^ flO th^

[a] Zacut in Juchafin, Gedalia, Ganz Tfemach David, [b] Hot-
ting. Thcfaur. Philolog. p. 42. [c] Prid. Connex. P. 11. p. 535.

C 7, Sch«ol

[2C1

School of Shammat. The Rabbinifts give the Prefe-
rence to Hillel^ they pretend he alone preferved the
Law and the Traditions ; we read in the Talmud^ that
after the Difciples of Hillel and Shammai had difputed
three Years, and both of them pretended, that the De-
cifion was according to their Opinion, the Bath-kol^ or
Voice from Heaven faid : Both are the Words of the
living God^ but the * Decifion is according to the School of
Hillel. They reprefent Shammai as a morofe, reftlefs,
and quarrelfome Man, and call his Difciples Cp^^lH,
which by Ephipha7ii7is is tranflated ^ Mef/r«/, Dißenters.
The Caraites on the other Hand prefer the Decifions of
Shammai^ they pretend that little or no Credit is to be
given to the Bath-koly or Voice from Heaven, which is
only a Fable invented by the Rabbinifts, in order to give
Sandlion to their Traditions; that if the Scholars of
Sha?nmai were fewer in Number, they were more
learned, more diligent, and more ftri6t; that Hillel
having fubftituted the pra6tice of certain Ceremonies to
true Holinefs of Life, and endeavoured to make the
Yoke of the Law eafy, it is no Wonder he had more
Difciples, than Shammai^ who was more il:ri6t, and
endeavourM to inforce the Law.

To /////i'/ who attained the Age of 120 Years, and
tvas therefore called p||-j ^^*n Hi^i^^ the old, fucr
ceeded his Son Simeon^ Light foot ^ and fever al others
pretend he is the fame Simeon^ who Luke II. 25, 26,
27, 28. is called a Man juft and devout, waiting for
the Ccnfolaticn of Ifrael^ and who took the Child 'Jefus
tip in his Arms : Gamaliel his Son was his SuccclTbr, at
whofe Feet St. Paulwzs brought up in the City of Jeru-
falem, and taught according to the perfe61: Manner of-
the Law of the Fathers. Jäs XXII. 3. and who fpoke
in Behalf of the Apoftles, AäsY, 34. Simeon the Se-
cond, his Son, perilh'd in the Deftru6lion of Jerufalem

[a] Talmud in t^3?T^ f. 13. [b ] Hotting. Thef. Pbiiol, p. 43..
\c\ lightfoot Hor. Talmud in Lucam.

[21 ]

by the Romans^ but at the intercefficn of R. Jochanan^
the Son of Zaccai, the Life of Gamaliel^ Simeon's Son,
was preferved ; this R. yochanan was in great Favour
with the Roman General, and afterv/ards Emperor
T/Vftj, who gave him Leave to retire to Joppa^ and to
build there a Synagogue and a School, in which he pre-
Tided, and taught publickly the Law and the Traditions;
During the Space of Five Years, the abovefaid Gamaliely
Son of Simeon the Second, fuccecded him, and after
his Death Simeon the Third, Garnaliers Son. R. Akiha^
the Author of the Book yetzira^ of whom it is faid that
he had 24000 Scholars, R. Tarpbon^ probably the fame
with ll. TryphoUj who difputed againft yußin Martyi\
and R. Eliezer taught publickly in the School o{ Joppa^
and R. Juda the Saint, Son of Simeon the Third, at
Tiberias, As there was a continued Series of Do6lors
among the Jews,, fo they had their pubiick Schools, of
which after the Deftru£lion oi Jeriijalem the moft famous
were in ~fudea at Joppa^ and at Tiberias,, and in Ba-.
hylon at Sora^ at Nehardea^ and at Pumbeditha,

Having proved that there were Traditions among
the Jews^ ever fuice the time of Mofes,^ and examined
how and by whom they were preferved and propagated,
it is neceflary to inquire, in what manner their Bulk;
increafed, which was by ingrafting the Tenets of the
Heathen Philofophers into the Body of their own Divi-
nity, by making a Hedge to the Law, and by colleÄing
ail the various Opinions and Sayings of their Teachers.
Seiden in his excellent Treatife De Jure Natures t^
Gentium, Lib. L c. 2. and Braimius in his Selecfa Sacra ^
Lib. V. Exerc. 2. quote a great many PaHages of ;
Jewifti, Chriftian and Pagan Authors, Arißobulus ^,,i
Jofephus^y Cleme?is Akxandrinus^ , j/ujlin'^ , Eiifebius^ ^\'

[a] Clement. Alex. Strom. Sc Eufeb, Przep. Evani^. L. IX. c. 6.,

[b] Jofeph. cont. Apion L. I. [c] Clem. Alex. Strom, 2s.
[dj JuJftia Parasnet. U Apol. 2. [e] Eufeb. Prap. Evang. L. IX.

Thes^

[ 22 ]

TheodorcH^^ Atnh'oßus^ ^ Hermippus^ ^ Porphyrius^, and
Numejiius''^ to prove xhzt Pythagoras^ Plato, and Jrif-
totk have converfed WMth the ^ews, and borrowed from
the Law of Mofes, and from the Writings of the Pro-
phets all their I^earning and Morals, but the Authority
of the Jewifh and Chriftian Writers is not a fufficient
Proof, and all v/hat can be inferred from the Quotations
of Hermippus and Porphyrius is, that Pythagoras and
Plato agreed with the Jews about the Being, the Attri-
butes and Unity of God, and the Immortality of the
Soul : It appears on the contrary, that after the Capti-
vity of Babylon, the jfcws being difperfed throughout
all the World, and fubje6l to the Kings of Perfia^
Syria and Egypt, ftudied the different Syftems of the
Heathen Philofophers and borrov/ed many Things from
them, as from Pythagoras the Pre-exiftence of the Souls,
and their Tranfmigration after Death ; from Plato the
Dcclrine of the Demons, their Origins, Stations and
Employments ; from Ariflotle the Opinion that the hea-
venly Bodies are animated ; from Anaxunander the Plu-
rality of Worlds. We have already obferved that Simeon
Xhz Son of Shetach, during his Abode in Egypt, learned
of the Egyptians their Method of handling Divinity and
Religion : What the Rabbins fay of the Angels agrees
perfectly with .P/<22'o's Philofophv, They pretend that
both the ODN70 and the ^^1^, The Angels and the
Genii have Bodies made of Fire, Pfal. CIV. 4. or of
Water ^. They aflign to the Genii for their Habitation
the upper Region of the Air, and affirm that dwelling
in the Spheres of the Elements they forefee future
Events, and learn them from the Princes of thePlanets^.
They divide the Angels into feveral Clafles, of whom
fomc animate the heavenly Bodies, others prefide over
the Earth, and others are the Guardians and Protektors

[al Theod. Tf^erapeut. L. ]I. c. 6. ' [h^ AmbraC ad Pfal. 11 5.
[cl Origin cont. Celf L. I. [dl in vita Fhythagora. [e] Hcfy-
ciiius Sv Suidas. [fj BcreQiit. Rabba. [^g] ^- ß''*chai.

. t ^3 ] .

of the feveral Countries and Nations. They conduced
from Deuter, XXXII. 8. that the LXX different Na-
tions and from Daniel X. 1 3. that each of thefe Nations
has an Angel for its Ruler and Protestor, that the Arch-
angel Michael^ prefides over the IJraelites^ Raphael
over the Empire of Perßa^ jfurka^ over Hail, Gabriel
over the Fire : They make of the Angels a kind of Me-
diators between God and Men, and in tJ^lH "IIJC
Fol. XX. it is faid, that every Man hath his Angel,
who is his Alazzal or Interceffor, and who prefents his
Prayers to God, intreating him to hear them. They
add that there is nothing in the whole Univerfe, not <
even the leaft Herb, that is not under the Care of 21
particular Angel, who prefides over it.

The three famous Se<5^s among the jevjs^ vi^. the
Pharifees, the Sadducees^ and the Ejjenes, differed
chiefly in their Syftems of Philofophy, Jofephus^ who in
his Antiquities of the jfezuSy Lib. XIII. c. 9. calls thern.
Tff K Ä/fScrs/f, three Se6ls, fpeaks of them Lib, XVIII.
c. 2. under the Name of TTf^K ^iKoao<piajt, three Philofo-
phies : He informs us in the firft of thefe two Paflages,
that they differ'd t«^/ tcov di'SfaTrU'uv 'Trfdyixajcoyy about
Human Things, or Philofophical Queftions; and in,
the fecond he expreffeth himfelf thus : 'laJ^a/cjy, q)tK(i<7o^'

(piM r^iii mclV, iK Tii 'Tfd.VV doydLiyi TTCOU 'TTAT^IUV VTi tZv

ccLiot Kiy'Q^.ivoi. The Jews from ancient Times had three
Syßetns of Philofophy^ that of the Effenes, that of the
Sadducees, and the thirds which thofe called Pharlfecs
ßudied mid taught. The Pharifees were the moft nu-
merous, and as St. Paul obferveth, the moft ftricSteft
Sect, not only the learned Men, but alfo the common
People fided with them : They were Stoics^ and fubmit-
ted all Things to Fate : fofephus ^ faith u/j-A^fjAvy) }ljS'm
rT^Q(TÄ-7r]^crt '^dp]a.y they afcribe all Things to Fate and God:
'accordins; to them it is in Man*s Power to do Good or

[a] ^3^•^ lOP^* f 4-^. [b] Gem. QVOD f 118. [cl UriH tt',"5^»
f.. 147. id] Jofeph.de Bdlo Jud. Lib.ll. c i2- Antiq. Lib. XIII.
c. 9. 2< Lib. XVIII. c. 2.

"EviL

' f 24 1

Evil, but not without the Dire£lion and AffiflanCe of
Fate. The Sadducees were of the Sect of Epicurus^ and
denied the Exigence of Angels and Spirits, or that there
was a future State : The Jeivs under the Jfmoneaii
Princes were grown powerful and rich, their Wealth
produced Luxury and Vice, to free their Confciences
from the Fear of PuniiTiment, they embraced thofe im-
pious Tenets of the Epicurean Philofopher. As at
Rome in Cicero's time, the chief of the Senators and of
the Nobility were Epicureans, and the others Stoics y (o
among the Jeivs their learned Men, and the common
People were PharifccSy but the Men of Vanity and
Riches, as it appears from the Scriptures and from Jo-
fephuSy were Sadducees. The Descriptions which the
fame Jofephus and Philo the Jew give us of the Ejfenes^
and of their peculiar Way of living, fnew they were Py-
iha7orea7is. All thefe Sedls borroM^ed feveral Tenets

o _

from the Heathen Fhilofophers, and ingrafted them into
the Body of their Traditions, and therefore it is no
Wonder the Bulk of thefe Traditions increafed fo much,

Th e fecond Mean by which the Number of the Tra-.
ditions increafed among the 'Jews, was the pretended
' Decree of the Men of the Great Synagogue, related in
Pirke Abhot^ BeßowAn "Judgment , inßruSf a great many
Difciples^ and »Tlin^ JI^D ll^PV make a Hedge to the
Law. After the Captivity of Babylon Iniquity abounded.
Men's Defers, in what is good were innumerable, and
their Practices of what is ill incorrigible. The Author
of the fecond Bock of Efdras, ch. XV. 6. defcribes the
Corruption of Manners in that Age thus, Wickednefs
has exceedingly polluted the whole Earth, and their hurtful
U'^orks are fulfilled: The Judges were Evening-wolves,
whp loved Gifts, and followed after Rewards : The
Priefls polluted the SancStuary, did Violence to the Law,
and profaned the Covenant. " The People negletSted the
Wcrfhip of God, and the Practice of Virtue : Lifidelity
and Wickednefs prevailed. Scoffers made a Scorn of Re-
ligion, and thofe who called themfeh^s the People of
God, fell into all the Vices of the Heathen Nations.

^^5 I

To find out a proper Remedy againfl: this univerfal Cor-
ruption, and to bring about a true Reformation, it is faid-,
the Men of the Great Synagogue recommended to the
Judges to be flow in judging, to the Priefts to inftruit a
great Number of Difciples, and to the Scribes to make
a Hedge to the Law, in order to terrify the People
from breaking thro' it. A6lions indifferent in them-
felves were then prohibited or commanded, to the End
that bad A6tions might be more carefully avoided, and
good ones promoted and practiced. The Defign was
certainly innocent and good, but by thefe Means Human
Inventions were by Degrees fubftituted to the La^y of
God ; mere external Forms and Precepts took place of
the Eternal and unchangeable Duties of Religion and
Piety; the real pra(5lice of true Virtue v/as neglected,
the moft eminent Men for Learning and Holinefs of Life,
Pharifees, Scribes, Do6tors, and Expounders of the
Law, became very ftridt and jealous even to Superfti-
tion, in obferving the Rites and Ceremonies of the Law,
in outv/ard Purifications ; in the wafhing of Pots and
Cups, and the like : While they took no care at all to
purify their own Minds from all Unrighteoufnsfs, and
to pra6llce thofe great Duties wdiich are brieily fum-
mon'd up in the Love of God and of our Neighbour.

The third Means, by which the Bulk of the Tradi-
tions among the Jews increafed, was by colle^ling all
the varions Opinions and Sayings of their Teachers.
After the Death of Simeon the Juß^ there arofe a fort of
Do6iors called Tannaim^ who made it their Bufinefs, to
ftudy and explain the Oral Law or Traditions, which
had been received and allowed by the Ancients, and to
draw from them Inferences, which they ingrafted into
the Body of thofe ancient Traditions : The Jeuus give
to thefe Do(Si:ors all forts of Elogies, and afcribe to them
the Privilege of fpeaking to Angels, of commanding
Devils, and of reftraining Sorcerers : Among their Say-
ings, there are feverai excellent Precepts of Morality,
and ufeful Maxims ; as when Simeon the 'Juß faid ; The
World was built upon the Law^ upon Religious JVorßipy
d and

[26]

and the Retribution of Benefits ; and Jofe^ Son o
jfochanan in order to recommend Charity and Hofpitallty
exprefTed himfelf thus, Let the Door of the Houfe that is
towards the Highway be opened: but to thofe ufefui
Maxims, they added many ridiculous Decifions, and
bold Hyperboles : By thefe Means the Bulk of their
Traditions was fo confiderably enlarged, as to exceed
the poffibility of being conveyed by Word of Mouth.

In order to preferve them from being forgotten and
loft, R. Jtida the Son of Simeon, firnamed Hakkadofltthe.
Saint, who was RecStor of the School oi Tiberias, in Ga-
lilee, and Prefident of the Sanhedrim, made in the time
of the Emperor Jntoninus ^J-'ius (with whom he was in
great Favour) a Colleftion of all the Decrees, Statutes,
Decifions, and Sayings of the Chakamin, or Wife Men,
and of all the Ordinances that had been made, as well
by the pretended Men of the Synagogue, as by the Coun-
cil and the Tannaim, which Colledlion he called the
Mißna. This Work was compleated about the i8oth
Year of the Chriftian Mra, and is divided into fix Parts.
The firft runs upon the DiftincSlion of Seed in the
Fields. The fecond regulates the Obfervation of Feafls.
The third treats of Women and determines matrimonial
Caufes. The fourth turns upon the Suits, that proceed
from Commerce. The fifth Part refpe£ts Oblations.
And in the laft is examined all that is neceflary to Purifi-
cation. As this Book is a Code of the Canon, and
Civil Inftitiites of the Jews, it was received with great
Applaufe, and R. Garnaliel Son of R. Juda the Saint,
who fucceede<| his Father in the Headfhip of the Captivi-
ty, and in the Prefidentfhip of the Sanhedrim, had it ap-
proved by all the Nations.

Tho' the Mißna feemed a compleat Book, yet two
confiderable Faults were obferved in it, one that it was
very confus'd, reporting the Opinions of different Doc-
tors, and contrary Decifions, without determining, which
of tliem deferved the Preference : the other, that it re-
folved only a fmall Part of the Doubts and Queftions,

which

[27]

which were debated among the Jeivs : To remedy thefe
Diforders R. Jochanan^ with the Affiftance of Rab and
Samuel twoDifciples oi'K.Juda the »S^;Vzf, wrote a Com- ,
mentary upon it, which he callM the Gemara^ or Com- \\
plement, becaufe the Mißina being fully explained by it, 'I
all the traditionary Do£lrines of the Jews were thereby
compleated : This Gemara with the M'ißna^ is what \ \
the Jews call the Jerufalem Talmud : It was not linifh'd J /
before the i^eign of Diocleßan^ whofe Name is mentioned ■
in it.

As the Jerufalem Talmud contained the Opinions of
a fmall Number of DocSlors, was written m a barbarous
Language, fuch as was fpoken in Judea^ when corrupt-
ed by a mixture of ftrange Nations, and by confequence
was obfcure and hard to be underftood, the Babylonian
Do6lors caird Amoraim^ undertook a new Explication
of the Traditions contained in the Mijhna. R. j^fa^ who
kept a School at Sora^ near Babylon^ began to write a
Commentary upon them, which after his Death was fi-
nifh'd by his Sons and Scholars. This Commentary is
call'd the Gemara or Talmud of Babyjon ; It was pub-
lifh'd in the fixth Century, and is now chiefly followed
by the Rabbinifts, who look upon it as a compleat Sy-
ftem of Divinity, Moral, Civil and Gannon Law : All
their learned Men place their Studies in this Book, and
none can be Teacher in their Schools or Synagogues with-
out underftanding it.

If the Talmud W2is> received with great Applaufe hy
the Jews: the Chriftians look'd upon it as a Book vt-
ry pernicious, abounding with ridiculous Fables, infio-ni-
ficant Decifions, and manifeft Contradictions. The Em-
peror y/v/?/«//?« in his 14*^ Novel: Lewis the Saint,
King of France in the Year 1240. 9^hiliplV. King
of Spain ; the Pope Gregory the IXth. Innocent the IVth.
Honorius the IV. John the XXIIth. Clement the Vlth.*
Julius the Illd. 'Paul the IVth. 'Pius the Vth. Gregory
the Xlllth. Clement the Vlllth, ^c. forbid the reading
of it : The Cardinal- Inquifi tors at Rome, by a Decree

ti 2 made

[28]

made in the Year 1563. and confirmed afterwards in the
Year 1627. order'd all the Copies of it to be burn'd : In
Confeqiience of which, the famous Library of the Jews
at Cremc^a, v/as in the Year 1569 plundered, and about
I2COO Copies, as well ofth^ Talmud^ as of other Rabbi-
nical Books committed to the Flames. About the Year
1580. A Jew caird ^Pfeffercorn^ who had turn'd Chri-
ftian, endeavour'd to perfuade the Emiperor Ataximilian
the Ift, to order all the Jewifn Books to be burnM 5 the
Emperor confjlted about itJohnReuchlin^ a Man famous
for his Sk?] in Hebrew, Greek, Latin, and feveral other
Parts of Learning, who advis'd the burning of two Jew-
ifh Books, viz. : Niz2,achon^ and Toledos jfeßu^ becaufe
they v/ere full of Blafphemies againft Christ, and a-
gainfl the Chriftian Religion, but he told, that it was
heither poiTible nor profitable to deftroy all the other
Books of the Jews, and particularly all the Copies of the
Talmud: He was very much hated by the Monks, for
this Advice: Hoogßraien a. famous Divine at Cologn
wrote feveral virulent Tra£ls, againft him; the Univerfity
of Paris declared for Hoogßraien ; the other Divines of
Cologn^ and all the Monks efpoufed his Opinion, ; the
Eleftor of Mentz paßed Sentence againft Rcuchlin^ and
his Book written in Defence of his Advice, was publick-
\y burnt at Cologn ; Reuchlin appealed to Rome^ where
the Caufe was fuperfeded and Profecution ftopp'd.

Althc' after the Reformation feveral learned Men
applied themfelves to ftudy the Talmud and other Rabbi-
nical Books, yet there are fome who loolc'd upon them
§s Books not only ufelefs, but even pernitious, : Baf~
nage in his Hiftory of the Jews favs : " The Talmudifls
'* boldly make Anachronifms write the grofTeft Abfur-
" dities, and without any fcruple of Confcience corrupt
** the Truth of Hiftory : " And others pretend that
both the Mtßna and the Gemara are full of Blafphemies,
Fables, and Contradidlions.

To prove this AlTertion, they quote feveral PafTages from

[ 2,9 ]

the Talmud^ where it is faid, that God laughs,^ weeps,^ ^
laments, and faith. Wo unto me^ becaufe I have deßroyed
my Houfe^ burnt my Palace^ and carried my Children in
Captivity <y^ pray's,'^ wears Frontlets,^ and ftudieth the
Law,^ the Defcription of Birds, Reptiles, Fiihes and
Vegetables of a monftrous Size : the Fables of the tra-
velling of Ground, and of the fpeaking of Trees, Moun-
tains and Stones ; the Opinions of the Rabbins concer-'^
ning the Meffiah ; the time of his Appearing ; his ga- >
thering the Jews from all Nations and Parts of the j
World, liis conducing them to the Land oi Canaan y^
the Royal Banquet, to which he fhall invite them, when
fitting at a golden Table, they fhall feaft upon the great
Ox ^hor Hahhor^ or Behemoth the monftrous Fifli Levi-
athan^ the Female of the Leviathan^ which fhall be fer-
ved as Salt-Fifh, and the roafted Fowl Barjuchne ; their
Account of the Mariage of the MefTiah and of his Chil-
dern. &c.

Jt can't be denied that there are feveral Things related
in the Talmud^ which, taken in a literal Senfe, feem ri-
diculous and abfurd, but the mofl: Learned among the
Jews look upon them as fo many "^fyo Parables, and ex-
plain them in a myftical Senfe : The Rabbins for the
more delightful Eutertainment of the People, indulged
themfelves in the ancient and ufeful way of of Inllru6l:-
ing by Metaphors, and figurative Expreflions ; Their
Books abound every where with Parables, Similicudesr
and Figures of Speech ; if accordingly we rake f„v/3ral
Paflages of the Talmud in a Myftical Senfe, we find,
that far from being ridiculous and abfurd, they contain
very ufefuf Maxims : To give an Inftance of it. It is
laid in the Gemara that Raf z-vA Shemud difDiited too;e-
ther, one' pretending that CD^IJ^H fl'^nn^ nH
tZD^ipn ^Ü ^D1 ^^(^"- W"S fituat^d at tiie beginning of
the World] and Cuß at the end of it, and the other af-

[al Avoda Sara, c. I. p. 13. [b] Rabboth fo!. 289. [c] Ibii.
[d] Rerachor. c. I. fol.7. [e] Ibid. f. 6. Jalkut, f. 38. [ i"J Avo-
da Sara, f. 3. JalkutShimecn. P. 11, f. 50.

f 3o1

firming that they h*'c contiguous and border one upon the
other. In ahtcral Senfe it feems a /iciculc-js C- -..ra-
diiStion to fay inat Hodu and Cujh^ India^ and Ethiopia
are the two oppofite Extremities or Bounds of the World,
and that thcy lie contiguous, but R. 'Jofes Iferlh ^ ex-
plains this in a myftical Senfe, and faith that uZ^^V hg-
nifies JlJ'p IZD*?*)!^ M/x^.y,o7^oi', Man, Hodu the time
or his Birth, Cuß the Darknefs of Death, that thefe arc
the two Lxtremiuies or Bounds of Man's Life, which
being fbort, they are faid to lie contiguous : It is evi-
dent from this that there are feveral Expreflions in the
Talmud, vvhich are not to be taken ipOOD *B^ in a
literal Senfe, but muft be explained myltically.

We proceed now to explain the myftical Senfe of the
feveral Paffages of the Talmud : When it is faid in Avo-
da lara that God laughs : and Rabboth that he weeps,
and laments ; it is obvious to any Man's Capacity, that
no more is meant by it, than that God a6ls as Men are
wont to do, when they are pleafed or difpleafed; we find
the fame Expreflions in the holy Writs ; David faith :
He thatfitieih in the Heaven ßall laugh^ Pf. II. 4. And
we read Judg. X. 16. that his Soul was grieved for the
Mifery of Ifrael. God fpake to us in the Language of
Men, and aluim'd to himfelf all the Faflions of human
Nature ; he is defcribed as rejoyced at the Virtues of
Men, and grieved at their Sins, not that the divine Na-
ture can be capable of Rejoycing or Grief, but becaufe
Men are v/ont to rejoyce when they can rew<ri the Vir-
tuous for their good Adlons, and to grieve, when others
do amifs, fo that they are forced to punifh them.

As for God's praying, the Author of the Jewifh Bock
Caphter Vapharach pretendeth it was to be underftood
figuratively, and in the fame Senfe it is faid Deut. V. 29.
that God wifh'd, O that there was fuch a Heart in them^
that they ivouldfear me^ and keep all my Commandments

[al T^^Tr.:^. S. Comment. Myftic. in Mcgillam Efther f. 3.

allways j

[31]

«llways j And indeed it is inconfiftent with the Notions
the Jews have of the Divine Nature, to beUeve in a hte-
ral Senfe that God prayeth ; the firft and fundamental
Point of their Do(5tnne is, that God is the Author of the
Univerfe ; that all Things whatfoever both in Heaven
and Earth, were created by him, and are under the Care
of that All-wife and bountiful Providence, that it is in
his Power to deftroy them : and that if all things fnould
perilh, his K^ppinefs would not be diminifhed nor
changed, that he is felf-fufEcient to his ov/n Happinefs,
and ftands in no Need of any thing or Perfon : I'hey
acknowledge that God is i^ Vy•^'^ tzhyih^m fHi^
VJS7 p77Sra the Lord of all the Vv orld, and that all
ftand in ISeed of him and pray to him, but that he
having no Superior cannot pray, for J^^|^ /Pi^tV ^D^»
to Vrhom could he pray ? By faying therefore, God
pra /'s, wears Frontlets and ftudies the Law, the Rabbins
onl) intended to teach us, that the Pni^tice cf thefe Du-
ties is acceptable in the Sieht of God, and to enccaraga
us to perform them carefully, in fetting fuch an excel-,
lent Pattern before us, in telling us, God hlmfeif, (or as
others explain it, the Mefilah) prays and reads the Law.

The Rabbins in the Talmud Gemar, ö^HDB fol. 54.
tell us, that fjven things were created before the
World, viz. the Law, Repentance, the Garden of
Eden^ Geh'mnoTriy the Throne ot Glory, the Sanctuary,
and the Name of the Adeßiah ; or according to others,
the Garden of £r/^w, the Law, the juft People, tht If -
raelites^ the Throne of Glory, jeriifalem^ and the
Meßlas ^iion ol David : Petrus Galatinus in his Arcana
Cathcl. Verit. L. IIL c. 15, takes great Pains to refute
this frjclilh and ridiculous Opinion as he calls it, but
R. EUe-Ler^^ Berefiit Rabba% [faikut ^himoni^ Jalkut
Rubeni'^y R. Salomon Verga^^ and the Author of the

[al TP^« ^Vn^. [b]Foi.3.c. 3- (c] Fol. 7. Col. i, (.d] Fol. 13.
col. 4. [e] in miiT 133^:^, p.25d. [ f ] Foj. 86. 87.

Book

■ f 32 ]

Book Caphtor vapharach^ ^ explain this myftically, anc!
fay, thofe things were not created actually before the
World, but that God from all Eternity in his Decrees
and Purpofes intended chiefly to create them 3 this Ex-
plication has been approved by the learned Hadrian Re^
land^^ Hackfpari^^ Vorßius' and Wegner^ ,

In order to teach us that Adam was the Father of all
Mankind, or as St. Paul obferveth, that God has made
of one Blood all Nations of Men for to dwell on all the
Face of the Earth, Aäs XVII. 26. R. Allir in the Tal-
mud-Treatife entitled Sanhedrim^ faith, " The Duft
'« out of which the Body of the firft Man was formed,
*' was gather'd from all *he Corners of the Earth."
There is a Paflage in the Treatife Chagiga, concerning the
prodigious Size in which Adam w^s created, which runs
thus. '* R. Eliexer faith, that the firilMan reached from
*' the Earth to the Firmament of Heaven, but that after
*' he had fmned, God laid his Hands on him, and redu-
^' ced him to a lefs Size," and which is an Emblematical
Dcfcription of the State of Innocency, and the Fall of
Man. When it is faid, that the whole Creation came
to worfhip Adam^ that the Miniftring Angels them.felves
were deceived in him, and were about to fay to him,
Holy^ Holy^ Sec. fuppofmg him to be God, the Meaning
of it is that the Firft Man was created in the Image of
God. The Light which God created in the Beginning,
and by Means of which Adam could view the World
from one End to the other, is a lively Defer iption of
the great Knowledge the Firft Man had of Divine and
Humane Things, and of the many Revelations he re-
ceived from God. The Net ^DH 11}^^ or Evil Nature,
in which Eve as foon as fhe had, eaten of the forbidden
Fruit was entangled, and by which Adam after he had
likewife tafted that Fruit, was prefently governed, fhews

[a1 de Rel.g. Muhammed. P. I. p. 53- [t»! SyWog. DIfput.
Theolog. & Philol. p. 165. [c] Vorft. Animadverf. in Pirke R.
Eliezsr, p. 151. [d] Difput. de Filiar. Mcfli» aterna ad Pf. 72.
▼ 17. p. 12. feq.

the

[33]

the Opinion of the Jews concerning Original Sin and
the Corruption of Human Nature.

The Afcent of Mofes into Heaven to fetch down the
Law ; the ftrange Adventures he met with ; the great
Fear he was put into; the, great Company of Angels who
furrounded the Throne of Glory, at the Sight of whom
he trembled, and the Anfwers he gave to them upon
their infifting to keep the Law to themfelves : It is
written in the Law, / am the Lord thy God that brought
ihee out of the Land of Egypt ; Have you ferv'd in
Egypt? It is written, Thou ßjaVt have no other Gods but
me: Have you any Idolatry amongft you, ^c. are re-
lated in order to teach us four Things, i . That Mofes
receiv'd his Law from God. 2. That this Law was
given to Mofes by Angels, or, as St. Paul faith, that it
was ordain'd by Angels in the Hand of a Mediator,
GaL III. V. 19. 3. That when the Law was given to
the Ifraelites on Mount Sinai, the Sight was fo terrible,
that: Mofes himfelf trembled with Fear, Heb. XII. -y. 21.
4. The Fitnefs of the Law of Mofes, which was adapted
to the true Nature, Circumftances, and Relations of
Things and Perfons, and by Confequcnce fit for the
Society of Men upon Earth, but not for that of Angels
in Heaven.

The Defcriptions of Eggs, Birds, Reptiles, Fifties,
and Vegetables of a monftrous Size, are manifeftly Hy-
perboles ; R. Afar obferveth, that there are three Sorts
of uD^lSmQ or Allegories, fome of which are I^DTU
Hyperboles, becaufe it is faid in the Chapter TW^ TJl
The Chacajnim, or Wifemen, fpeak H) perboUcally, as
for Inftance, Cities fortified unto Heaven, ^c, others
that are to be explained according to the ufual Senfe
and Confl:ru6lion Men in general put upon Hyperboles,
fuch are the Sayings of Rahba harbar Hanra in the
Chap. "^DTDJl and others which are Q'DytS'i^n mira-
culous Hiitorics. The Eaftern Nations were, and are
ftill very fond of Hyperboles ; we find fome even in the
Holy Writs, Maimonides in More Nevoch. L. 2. c. 47.

e quote

[34]

quotes fevcral Hyperboles of the Prophets : The Talmud^
Treatifes Gittin 41. 3. Bava Metzia 31.2. and Neda-
rim 2. I. tell us, that when Mention is made of Cities
fortified, i5^c. tn^l^ OnfV^*:5Dn'-nnni3*7, the Law
fpeaks in the Language of Aden, and in the Gemara^
Ch. Gittin ^S. I. and Erachimch. 12. we read, tliat
what is related in the Talmud^ of the Sound of the Ma-
grepha^ or Water- Organ in the Temple of Jerufaleniy
and of the Opening of the Gate of the Temple being
heard at Jerickj ; of the 300 Bufliels o^ Afhes fwept
from the Altar of Burnt- Offerings, of the Veil of the
Temple, which when it was wafli'd requir'd the Affif-
tance of 300 Pricfi:s, and of the golden Vine in the Porch
of the Temple, is not to be underftood TWtlTi '0*7, in a
literal or hiftorical Senfe, but ^^^^m NDTU "JTl by,
hyperbolically, according to the ufual Stile of the Eaftern
Nations.

As Hyperboles were frequent, fo Mythology was in
the higheft Efteem among the Ancients. The Egyp-
iianSy who were in great Reputation for their extenfive
Knowledge in all Arts and Sciences, deliver'd their
Notions in Hieroglyphicks, and among the other Na-
tions there was hardly any Man of Learning and Note,
who did not for the better Entertainment as well as In-
{lru6lion of the People v/ritc Fables, and make Ufe of
Parables and Allegories ; ^ot^am to convince the Men
of Sheche?n of their Folly to have made Abimelech King
over them, makes Ufe of a Fable, telling them how the
Trees went fordi to anoint a King, and what Conver-
fation they had among them, 'Judg. ch. IX. The Cuf-
tom of propounding Riddles was as old as Sa7nfon'3
Tim.e, Judg. XIV. v. 12. Nathan the Prophet, and
the Woman of Thekoa^ came to David with a Parable,
2 Sam. XII. I. Jthoajhy King o^ Ij'racl.^ fent a MefTage
of the fame Nature to Ainaziah^ King o{Juda^ 2 Kings
c. Xiy. 9. and Cyncs anAvers the Petitions of two
Nations to him in a fhort Parable, Hercdcr. 1. i. c. 141.
To underhand a Proverb, and the Interpretation of it,
the Words of the Wife, and their dark Sayings, is the

[ 35 ]

bed Dcfcrlption Salomon could give of Wifdom, Prov, L
V. 6. and the Author of Ecckfiaßicus ch. XXXIX. v. i,
2, 3, tells us, that the Learning of ancient Times con-
fifted in dark Parables and the Secrets of grave Sentences.
It vv^as foretold of the Meßias^ in particular, that he
ihould fpeak in Parables, Ff. LXXVIII. v. 2. accord-
ingly we read in the Gofpel, that he fpake to the
Multitude in Parables, and that without a Parable he
fpake not unto thera, Matth. XII. v, 34. The Authors
of the ^Talmud made ufe of the fame Method, and there-
fore many of their Pafiages, which feem to us ridiculous
and obfcure, were plain and inftru^live in the Age in
which they were written. Maimcnides in More Nevo-
chim^ Preface and Chap. XLII. Part 3. obferveth, that
in ancient Times the Way of teaching was by Riddles
and Parables, which were then perfectly underftoodj
and that the Poets made ufe of the fame Method ; feve-
ral of the moft learned Chriflians, are of the fame Opi-
nion : Majus in his Synopßs 'geologies 'Judaiccs p. 5. and
Galatinus in Arcan, Gathol. Verit, 1. i. c. 7. obferve
that many Things in the Talmud feem ridiculous Fables
to thofe who do not confider that according to the an-
cient and ufeful Way of inftru6ling the People, feveral
theological, philofophical, and moral Truths were con-
vey'd to them by Fables, and Gaffarell^ in his unheard
of CuriofitieSy exprefleth himfelf thus, If Efop^s Fables
Mre efteeia'd^ becaufe they contain ufeful Maxims : If
the ancient Philofophers and Poets made ufe of them
in order to entertain, and to inftrudl the People : If
even in the Scripture we are told, that the Trees con-
vers'd together, why fhould we condemn the Rabbins
for having m:;dc u'ic of the fame Method.

Mak^ionides lays down ^ as a fundamental Rule
for the ExpHcationof the Scriptures, that we muft attend
to tiie main Scope and Defign of Parables, and not infill
upon every Word, and Circumifance : If we follow

[a] Miiimonid. More Ncvoch. Preface.

e a this

[ 36 ]

this Rule in the Explication of the Talmud, as well as
in that of the Scripture, nothing will be more eafy,
than to fhew the true Signification of manj Pafiages in
it, which fecm obfcure. It is faid in the Tahnud-TresL-
tifes Sanhedrim and Chollin ^, that the Earth did leap
tov/ards Abraham, towards Eliezer his Servant, and
towards Jacob ; this feems foolidi and ridiculous, but
the only Deilgn of it is, to let us know the Alacrity and
Speed with which they proceeded in their Journey; the
Divine Providence which preferved them wherefoever
they went, and profper'd their Way, and the good Suc-
cefs they hid : The Account of leveral of the Rabbins^
having attained to underftand the Languages of Beafts,
Birds, Trees, Herbs, Mountains, and Values fignifieth
no more than their having made great Improvements in
the Study of Natural Phiiofophy, and their being able to
give a rational Account of the Works of Nature ; the
Secret of underftanding every Thing, by rightly under-
ftandingthe SHEMHAMPHORASH % which is
taught in the Treatife, entitled Majan hachochma, is
defign'd to inftru6l us, that God knows all Things,
even the Thoughts of the Reins, and that all our Know-
ledge cometh from him, and is in him.

The ancient Aftronomers before Copernicus were
almoft all of Opinion, that the whole Sphere of Celef-
tial Bodies turn'd round the Earth within the Space of
four and twenty Hours ; the Jewiß Rabbins, in order
to explain this to their Difciples, invented the Fable of
Rabha Grandfon of Channa, who put his Bread-Bafket
againft the Window of the Firmament, which when he
had ßnifh*d his Prayers he could not find again, butv/as
told by a Merchant of the IJhmaelitcs, that the Globe of
the Firmament, which turns about, took it along with
it, and that the next Day the Globe being return'd, the
Window of it 'would be where it was before, and he
would find his Bafket. ^

[al Tradition« of the Je-wt, vol. i, p. 121. [b] Ibid, p. 131.
[€] Ibid. LdJ Ibid. p. 104.

[ 37 1

As for the Speaking ot Mountains, Trees, Stones, ^t\
we may apply to the Rabbins ^ what the Author of the
Enquiry into the Life and Writings of Homer faith of the
Eaftern Nations. Their moral Inftru61:ions were Alle-
gorical Tales, and it was common amongft them to give
Life to inanimate Things, and to cloath them with a
Perfon and proper Attributes : The Mountains and
Stones quarrelling with one another, the former faying.
Upon me ßall the Law be given, and the latter difput-
ing upon which of them the Righteous (Jacob) fhould
lay his Head, are Allegorical Defcriptions of the Holi-
nefs of the Law, and the Providence of God who pro-
tected yacob in his Journey.

The Traditions of the jfezus concerniDgthe MeJ/iah\
the Time of his coming -, his gathering the Jews from
all the Corners of the Earth ; his conducting them into
the Land of Canaan^ and his inviting them to a Royal
Banquet, where they are to feaft upon the great Ox
Schor Habbery or Behemoth ; the monftrous Filh Levia-
than, and the roafted Fowl Bar-juchne, deferve a par-
ticular Attention. The Rabbins reprefent the Schor or
Behemoth as a horrid Monfter of a huge Bulk, which
eateth up every Day, the Grafs upon a Thoufand Hills.
Pf. 50. V. 10. the Leviathan is a monftrous Fiih, created
Male and Female, but the Female whereof has been
flain immediately, and laid up in Salt, to prevent the
DeilruCtion of the World ; and Bar-juchne is a Bird,
whofe Magnitude mav be conjeCtur'd from the Talmu-
dicai Account of an Egg of this Bird, which fell out of
the Neil, and beat down Three Hundred tall Cedars,
the White of it overflowing Threefcore Villages. This
has given Occafion to the Trandator of this Treatife to
make this farcaftical Exclamation ; ^' It mufl be pleafant
*' Work for the Imagination of the Reader to figure
" out the Cookery, the Fires, the Pots, and the Spits,
*' which are to be going upon this Occafion." *

No Man of Senfe will deny, that the Rabbinical Ac-
count of the Royal Banquet, which the Mcßiah \% to

cele-

Tiadit. of the 7<'w;, Vol. II. p. 21^-

f38]

celebrate with great Plenty, Pomp and Rejoicing, i^
taken in a literal Senfe, is ridiculous, but the learnecf
Paulus fagius, in his DIDN ^"13 has very judicioufly
obrei*v'd, Sedveteres Judaoru?ji Rabb'mos aliud myß er ium
hac de re prodere voluijfe qualia ^ alia multa apud illos
inveninntur: I know the old Jewifli Rabbins did defign
to teach by this another Myftery, as many others like
this, one may find in their Books ; and he adds, T'u per
corrSrüium fummam illam ac aterriam felicitatem^ qua
jußi in faturo Sasculo perfruentur intellige. Turn nitnirum
edent ^ devorabunt Leviathan ilium hoc eß Satanam, cum
viderint ilium cum omnibus minißris fuis in ieterna praci-
pitari Tartar a. By this Feaftyoii are to underhand that
confummate and everlafting Blifs, which juft Men are
to enjoy in the World to come ; for then they will eat
^nd devour that Leviathan^ that is to fay, the Devil,
when they ftiall fee him with all his Angels thrown down
for ever into Hell.

Our Opinion is, that the Rabbinical Account of the
Eanquet of the Mejfiah is an Allegorical Explication of
the Promife made to our firft Parents in the Paradife, and
we have for it the follov/ing Proofs, i . The Word
JlwH^ ^'^«^ ni/-Jl3 fignifies in general, all Sorts of Beads
in Oppofition to Men, Job 35. v. 11. Pf. 36. v. 17.
Afaph confeileth, I was foolifh and ignorant, I was
rnCn^ a Beaft before thee, Pf. 73. v. 22. and it is faid
that Man v/ho is in rionour, and underftandeth notj is
Dl-n3D like the Beafts. 2. The Serpent, which the
Devil made ufe of in feducing Eve^ is reckon'd among
the Behemoth^ Gen. 3. v. 14. 3. The Rabbins fay, that
Sammael (the Devil) when he faw the Glory Adam was
placed in, envied him,^ took the Serpent, transformed
it into the Likenefs of a Camel, and riding thereon,
feduced Adam. 4. They call this Safnmael IISJ^H an
Ox ° and pretend he is fometimes feen in the Likenefs
of an Ox. 5. They call him alfo Leviathan, and in the

,aj Tiad. Vol. I. p. 195. [b] ibid. p. 189, ipo.

Treatifc

[ 39 ]

Treatife Bava-Bathra^ as well as in the Book Eftiek
Hammelech Chap. 2. and in Schechechath Keket N. 23. it
is faid that TTstl tJTl^ VTS^yy Leviathan the upright Ser-
pent is Sammael^ and ^"hp^W]^]tS*^'y Leviathan^ t\\z
crooked Serpent Lilts. 6. 1 he Bird Barjuchne is alio
called r? Sis^ which Word figniiieth likewife in Gene-
ral all Sorts of Bealls, and is deriv'd from TV to move,
becaufe they move from one Place to another. 7. The
complete Vi6lory of the Meßah over Sin and Death,
obtain'd by his bruifmg the Serpent's Head, was foretold.
Gen, IILv. 35. and that this Prophecy given at the Time
of the Fall, v/as underftood in theantient Jewiih Church,
to relate to the Mejfiah^ may be inferred from many
PaiTages, as well of the Scripture, as of the Rab-
bins, particularly from the Paraßm Bercßith^ where
we read thefe Words, It floall bruife thy Plead. In this
is fignified the Work of the Old Serpent, which is Sam-
mael, 8. The moft famous Rabbins have applied the
Oracle of Gen, III. v. 15. to t\\Q MeJJiah -^ Maimonides
in his More Nevochim P. II. Ch. XXX. faith this is one
of the moft furprifing and moft obfcure Pallages of the
Scripture, if it is taken literally, and if we don't con-
ilder the Myftery contain'd in it ; and the Targum of
Jeriifalem,, as well as that of Jonathan.^ call the Seed of
the Woman Meßiah. 9. To reprefent his Viftory thev
fay, that the Righteous in the Days of the Meßiah fhalj
hunt both the Behemoth and the Leviathan ^tuvA that who-
foever has notfeen an Hunting of Nations in this World,
fhall be worthy to fee it in the World to come. '^ Thev
add, that the Angel Gabriel m particular, fhall hunt the
Leviathan., as it is faid, Canß thou drazv out Leviathan
with an Hook,, Job XLI. v, i. and that if the Holy and
blcfled God did not affift him, he would not be able to
overcome this Leviathan^^ becaufe it is written, He
that made him., can attack him zvith his Swordy Job XL.
V. 19. They likewife aflure, that the Lord v/ith his
fore and great and ftrong Sword fhall fiay Leviathan^

ix] Jalkut Shjmoni upon Samuel, fol. 2). [d] Eava-bathra fol.74.

i. c.

[ 40 ]

i. c. Sam7naeL* lo. The ancient Prophets, as well as
Jefus Chrift himfeif, reprefent the happy ar>d ilourifh-
ing Condition the Church fhall be in, in the Days of
the Meßiah ^ under the Emblem of a Feaft. In the
Proverbs of iS^/^wo« 5 Wifdom is faid to have kill'd her
Beafts, and furnifliM her Table, Prov. IX. v. 2. Ifaiah
foretells, The Lord of Hoßs ßall make unto all People a
Feaß of Fat Things^ Ef. XXV. v. 6. our Saviour com-
pares the Kingdom of Heaven to a Marriage Wedding,
Matth. XXII. to a great Supper, Luke XIV. and he
aflures, that Alany ßall come from the Eaß and TVeß^
und fit down at Table with Abraham, Ifaac, and Jacob,
in the Kingdom of Heaven. Matth. VIII. v. \\. and the
Angel faith to fchn^ TVrite^ hleffed are they which are
tailed unto the Marriage Supper of the Lamb. Rev. XIX.
V. o. II. Several of the more Learned among the
Rabbins have declared, ^at the Royal Banquet of the
Mefftah is not to be taken in a Literal Senfe. Rabbi
Menaße Ben-lfrael in his Book Q^^H my^^ Ch. VII.
faith, I have fcen fome who believed, that the Banquet
of the Mefftah .^ and the Flelh of the Leviathan are to be
underftcod literally ; but I am not of that Opinion,
becaufe the Cabalißs have declared, that all this is a
Parable, and a lively Defcription of the Joy, Delight
and Pleafure, glorified Souls fhall take in uadcrftanding
the higheft Myllerles. R. iMaimonides is of the fame
Opinion : In his Commentary upon the Taimudic
Trcatife Sanhcdrin, he teils us : The Felicity of the
Paradife (hall not confifl in eating and drinking, nor m
having Houfes built of precious Stones, and Beds made
of Silk, nor in feeing Streams of Wine, and fragrant
Oil, ail which Things are impofiible ; and in his Book
lad Hazakoh., Chap. XII. the Vv^ifcmen and the Pro-
phets have def.red the Days of the Mejftah^ not in Order
to eat and drink, and to divert themielves, but in Order
to Studv the Mviteries of the Law.

Emek Hammclech. tol. ijc.

[41]

We have obferv'd already that the Bulk of the Tr^i-
»äitions ot the Jews encreafed by their ftudying the dif-
ferent Syftems of the Heathen Philofophers and bor-|
rowing feveral Tenets from them, One of thefe Tenets- '
was the Tranfmigration of Souls : The Author of the
Treatife of the Tr/7^'//zW vf the Jews^ Vol. I. p. 277.
pretends, that far from having borrowed this Do6lrine
from the Philofophers, nay even from the Egyptians in
the time they were enflaved by 'em, it was ancienter
among them than their Bondage in Egypt. To prove
his Aiiertion he quotes a PafTage of Menajfe ben Ifraely
who in the Nifmath Chajim faith : '' The whole
*' World did believe that Souls periOiM, and that Man
'<^ had no Pre-eminence above the Beaftofthe Field,
'' till Abraham appear'd, who difcover'd to the World
'< that Souls did not perilh, but exifted after Death,
*' revolving from one Body to another :" He adds, that
the Do61rine of the Tranfmigration of Souls, as it is
taught among the Jews^ is quite difterent from the No-
tions the ancient Egyptians and the Philofophers of
Greece had of it ; but the Authority of M€na£e ben If-
rael is not a fufficient Proof, his principal Aim in the
Paflage of Nifmath Chajim is to fliew that Abraham did
believe and teach the important DocStrine of the Immor-
tahty of the Soul, and being prepofTefTed with the Notion
jof the Tranfmigration of the S.ouls, he added thefe
Words, revolving from One body to another: It is»
alfo well known, that the Jewifi Rabbins far from con-
feiling their having borrowed any thing from the Hea-
then Piiilofophers, pretend the moft eminent Men for
Learning amongft the Greeks^ had converfed with fome
of the Prophets, and were inftru61:ed by them. One
muft therefore not be furprifed to find they afcribe the
Difcovery of the Myftery of Gilgul, or the pafiing of
the Soul /rom one body into another to Abraham and the
Patriarchs. As for what the Author faith, that upon
Enquiry we find that the Doctrine of Tranfmigraricn as
it is taught, exemplified and illullrated among the Jeius^
«lifl^srs entirely from the Notions of the Egyptians and
the Philofophers of Greece^ l>e mi^ht have obferved tlrat

f * the

[42]

the Do6lrine of the Tranfmigration of the Souls has
been difFerently taught among the difFerent Nations, that
their Philofophers and Teachers grafted many Fancies
of their own on this Do(Slrine, and that the Rabbins as
^ell as Pythagoras and the Indian Brachmam believed
that the Souls tranfmigrate into the Bodies not only of
Men but of all Sorts of Animals, tho' they did not ab-
ftain with the Pythagoreans from facrificing, killing and
eating them ; thj only Difference is, that the Rabbins
extended this Tranfmigration to inanimate things, as
Trees, Shrubs, Sticks, Stone, and Water : We may
add, that if the Do6lrine of the Tranfmigration was
ancienter among the Children of Ifrael than their Bon-
dage in Ezypt^ as this Author faith, it mull have been
one of thofe primitive and ancient Truths which were
revealed to the Patriarchs, and preferved among their
Children by Tradition.

The Pre-exiftence of the Soul is another Tenet the
Rabbins borrowed from the ancient Philofophers, They
therefore fay, that the Soul of the Firfl: Man confifted
of Six hundred Thcufand Souls twifted together like fo
many Threads, and wa^ a Candle lighted at the Lord,
as one Candle is lighted at another : Tiie Supernume-
rary or Additional Soul which is given to every Ifraelitc
on the Sabbath, has been explained by jYienaß'e ben If-
rael to fignify nothing elfe but Increafe of Knowledge
and Advancemeut in the Study of the Divine Law ; The
Fugitive Soul wandering about the Earth without any
Reft, and chaced by a Band of Devils from the Hillocks
to the Mountains, and from the Mountains to the
Hillocks, is an Allegorical Defcription of the heavy
Punifhments of the Wicked who deny the Exiftence of
God, the Immortality of the Soul, the Rev/ards and
Punifhments after Death, and that the Law was given
from Heaven.

The Notions of the Jews concerning Angels and
Spirits are partly taken from Scripture, and partly from
the Heathen Philofophers : What they fay of the Angel

[43 ]

Metatron explains the Idea their Forefathers had of the
Meßiah the Son of God our Lord. It is faid the Name
of God was in him, Exod. xxiii. 21.^ that he is call'd
by the Name of the Creator^, and that he is 'TtJ' the
Self-fufficient or Almighty "=. He is call'd Metatron^
which is to fay a Lord, and a Meflenger"* ; S.ejanfagelj
becaufe all the Treafures of Wifdom are intrufted to
him^ ; the Ancient, when he afcendeth up to the
Throne of Glory, and ^yj) a Youth, when he returns
to the World of Formation^, they reprefenthim greater
than all the Princes, more exalted than all the Angels,
more excellent in Size, Authority and Glory than all
the Powerful, more acceptable than all the Servants, and
more honoured than all the Hofts ; they fay he is the
Lord of Lords and King of Kings** ; the JID*3Sn 'S^
Prince of the Face, or Angel of the Prefence of the
Lord, the Angel and Prince of Wifdom, of Power and
of Glory, of the Law, of the Temple, of ail the many
exalted and glorious Princes in Heaven and upon Earth*,
the King of Angels, the Prince of the World, and the
Keeper of ///'rt^/ J that all the Upper and Lower Lords
are fubjeft to his Power, and that God hath given him
Dominion over all he poiTeffeth ^ j that he hath the
Privilege to afcend into Heaven to the Throne of God
and all Power in the 955 Firmaments^; according to
them he was the Lawgiver, and Inftru(Sl:or of Mojes,
and his particular Office is to receive the Prayers of the |
Ifraelites^ and to make Garlands of them "* in order to ;'
put them upon the Head of God ; he was fmitten by ''.
Anpiel with fiery Blows, to him belonged the Ladder
which 'JacGh faw in a Dream ", and at the end of the

[a] Rabbi Elias in Ti{hbi, fol. 53. [b"] Parafha Berefhith in
Gen. 5. -.',24. Rabbi Mdnahem dc Kckanat Comment, in Penta-
teuch, fol. 35. Ic] Rab. Elias m TiOibi, fol, 53. [d] Traditions
oe the Jews, Vol. II. p. 92. Rab. Bechai, fol. 98. [e] Rabbi
Akkivä Othioth, fol. 11. [ f ] Tradit. of thuJew.sVol.il. p. 94..
[cr] Ibid. ib. [h] ßarith Menucha, tol. 37. [ i ] Rabbi Elias m
Tiftibi, fol. J3. Lk] Rab. Akkiva Othioth, fol. 11. Tradit. of
the Jews, Vol. II. p. 9^. \^\^ Jalkut Chadafh, fol. 119. [mj Tra-
dit. of the Jews, Vol. 11. p. 91, 96. in] Chagi§a,fol. 15- Jalkut
Hubeni, fol. 2$. Fara(ha,Bere(hith. Trad, of the Jews, Vo!. II. p. 97.

t 2 World

[44]

World the Holy and blefled God will fend him to in-
troduce the Ifraelites into the Paradife^ where their
Faces fhall fhine as bright as the Sun: I leave it to the
impartial Reader to decide, if all thcfe Notions don't
perfedly agree witH the Belief of the Chriftians concern-
ing Chrift the Son of God.

What is faid in the Talmud and the Rabbinical
Vv^ri tings of fome of the Angels being created out of the
Element of Fire, others of Water, and others again of
Wind,P of their being fübje6^ unto Death whenever
they prefume to ^o from their allotted Place;'' Their
inftru£lin£ Mankind in Wifciom and Knowledge ; ^
i heir moving and animating the Celeilial Spheres and
the Planets ; ^ Their governing every thing in the
World, and prefiding over Nations, Empires, Cities,
Men, Animals, Reptiles, Fiflics, Fire, Water, Rain,
Hail, Thunder, Lightning, Trees, Plants, Herbs, b't.*
Their Enchantments" and that every Man hath his pe-
culiar Angel or Guardian, "^ is taken from the Notions
of the Heathen Phil ofophers : But their Doclrine con-
cerning the time of the Creation of the Angels, their
Number, their different Stations and Statures, their ap-
pearing in Human Shape, is founded upon fome PafTages
of the Scriptures ; v/c muft only obferve that when it is

iaid, that the Holy and Bleßed God creates every Day
a Multitude of Angels, who after they have fung aHymn
before him, do perifh;* and that out of every Word
that proceedeth out of the Mouth of God an Angel is
created y, thefe are Allegories which fignify that all cre-
ated Beings, animate and inanimate, in Heaven and

upon Earth, praife God.

The Traditions of the Jews concerning Evil Spirtis
or Devils are various ; fome of them are founded upon
Scripture, fome borrowed from the Notions of the Pa-

[o] Rab. Akkiva Othioth, fol. 18. [pl Traditions of the Jews,
Vol. II. p. 74. [q] ibid. p. 7S' [rl Ibid. p. -jG. [f] Ibid. p. 82.
[fj Ibid. p. 77, 79. [uj Ibid. p. 80. 81. Lwj Ibid. p. S7. [x] Ibid,
p. 73. Ij] Ibxd. p. 74.

f45] ■

^ans ; fome are Fables of their own Invention, and
Ibme Allegories. When they call them Shedim^ De-
ftroyers, from 'mtS' a Field, becaufe their Dwelling
and Abode is in the Fields, where they live in Solitude,
or as Rabbi Bechai faith, becaufe they dwell in Defarts
and lonefome Places towards the North, and Serim
hairy and frightful Goats, becaufe when they appear to
Men, they affume the Shape of Goats. When they
fay they were created, fome of Fire and others of Air,
who are called Ruchin Spirits, becaufe being fubtle and
light they fly ; and that fome are made of Water and
Eafch, and are called Shedim and Maßikim: That they
delight in the Company of the Rabbins, and to harbour
in ii\^ Nut-trees, in Dung, in Neceflary-houfes, in
Channels, and under Spouts of Houfes : That they
wander about in the Night Seafon, in Fields, or near
Mountains, Walls, ^c. That they eat and drink like
Mankind, and delight particularly to eat Blood : That
dwelling in the Air and in the Spheres of the Elements
they are informed of future Events by the Princes of the
Planets, as well as by the Birds, and know Things
pafl, and to come : That they are fubjeÄ to Mortality,
all thefe Notions are borrowed from the Heathen Phi-
lofophers. The Stories of the Liltth Sind her Power to
deftroy Children, of the Devils called Ketefmezirt^ Be-
dargon^ Kordiacos^ Jfah^ and Jfael ; of the Power
Solomon had over them, and their fiihing Pearls for him,
of their being imprifon'd, chain'd and confin'd by Men,
of the Jewifl) Devils, who ftudy the Written as well
as the Oral Law, are like the Angels and are ferved by
Devils, becaufe they are Jews^ and are mark'd with
the Sign of Shaddai, that is the Circumcifion, the Chief
of whom is Jßmedaiy of their dancing between the
Horns of Oxen, when they come out of a River or
Pond, are all Fables of their own Invention.

Besides the Notions the Jews borrowed from the
Heathen Philofophers, and the Fables of their own In-
vention, concerning Evil Spirits or Devils, they fay
many things of them by Allegories, or Metaphorical

Expref-

[46 ]

Expreflions ; one may eafily perceive that by thofe De-
vils who have their Origin from Adam and Eve^ they
mean only the corrupted Nature of Mankind, their
Children born in Sin, and their actual Tranfgreffions.
It is for this Reafon, they fay, that when Sentence of
Death was pafs'd upon Adam and he perceiv'd his Seed
iliould go to Hell, he forbore to get Children, but the
v/icked Lilitb feeing the ruined and corrupted State of
Adam^ increaft'd her Power with her Keliphot. i. e. the
Evil Spirits, and laying with Adam agairil his Will
bore to him many Devils, hurtful Spirits, and Night-
Apparitions, that Eve alfo laying with the Male Spirits
who were inflamed by her, brought forth Devils, and
that Cain was not begot by Adam^ nor born aft-er his
Imag^. The Nephiltm or Giants are for the fame rea-
fon called Devils, and Rabbi Menachem de Rechanet
faith^ Tuhakain's Sifter was the Naama who was the
Wife of Shamrotn and Mother to Aßomedai^ of whom
the Devils were born : Wicked Men in general go
under the fame Denomination, w^hen it is faid that the
World is full of Devils, that Cain begot Devils and
Night- Apparitions^, that Noah too^ri fome of them into
the Ark, in order to preferve them^, and that the Souls
of all thofe v/ho perifh'd in the Flood, '^ and of fome of
thofe who built the Tou'er of Babel were changed
into Devils, but nothing fhews more clearly they un-
dcrftood fometimes by Devils Sin and Wickednefs, than
their faying, that whofoever committeth a Sin creates a
Devil, that thefe Devils pollute and deftroy the Vv'orld ;
that in the Day of Judgment every one of them ihall
cry out and fay, N. N. has created me ^ and bear
Witnefs againft him, and that thvofe Devils, v,^ho are
generated out of the EfFufion of Man, alTemble toge-
ther when he dieth about their deceafed Father in order
to touch and to pollute him''. As for the Account the
Treatife Lef arieh giveth ^ that hereafter PIH 1^' or

>] Tradit. cf the Jews, Vol. IJ. p. no. [b") Ibid. 114. [c] R.
Etchat m Feniat. fol. 18 [d] R- Mtn^tTLh KiiTiinaih Cliajim, fol.
i(:o. [e] Anr.niude ha Schii'a, fol, 51. {_f] Tradit. ot the jews,
Yd:. 11. p. 113. Lg] Ibid. p. 135.

Evil

[ 47 ]

Evil Nature, by which is undcrftood Satan fhall b^
clean fed, and made a holy Angel, it doth not infmuate,
that the Devils are to be refined and changed into An-
gels of Light, but only, that by Spiritual Regeneration
our corrupted Nature fliail be cleanfed and made holy.

It v^as a prevalent Opinion among the Jews after
the Captivity of Babylon^ and even in the time of our
Saviour, that the Evil Spirits or Demons have Power to
afflict Men v/ith fecret Difeafes, frightful Convulfions
and fudden Deaths j Death being entered into the
World by Sin, and God in inilidiing Punifiiments upon
Sinners, making Ufs of the Miniftry of Angels, the
Holy Writers fay that Satan fmote Job with fore Boils
from the Sole of his Foot to his Crown, Job ii. 7. That
the deftroying Angel with a Sword in his Hand flretch'd
out over Jerufalem flood between the Earth and the
Heaven, and fmote the People with Peflilence. 2 Sam.
xxiv. 16, 17. I Chron. xxi. 16. That an Evil Spirit
put to Death Seven Hufbands of Sara the Daughter of
Raguel. Tob. vi. 14. In the Gofpel thofe that were
afHided v/ith feveral Difeafes are reprefented as being
vex'd with Evil Spirits, Luke \'\. 18. it is faid of the
Man that was dumb, that he was poflefs'd with a De-
vil, and that when the Devil was gone out the Dumb
jpake^ and the People wondered. Matth. ix. 32, 33.
Luk. xi. 14. and Jefus Chrift afkM the Ruler of the
Synagogue, who found Fault with him for having healed
on the Sabbath-day a Woman that was bowed together
and could in no wife lift up herfelf : Ought not this Wo-
man^ being a Daughter of Abraham whom Satan hath
bound to thefe eighteen Tears ^ be loofed from this Bond on
the Sabbath Day ? Luk. xiii. 13. We mull therefore
not be furprized, if we read m Nifmath Chajim that all
Diflempers which come fuddenly upon a Man, are oc-
cafioned by Evil Spirits ; in Sohar^ that v/hen a young
Man went into a Houfe a Spirit pafTing by him, did
him Mifchief and drew up his Mouth, his Eyes and
liands alfo were twifled, fo that he could not fpeak ;
and in Jalkut Rubeni, that the Sins of Man are marked

[48]

on his Forehead, and that the Devils have Power to do
Mifchief to thole v^^hom they fee thus marked.

Concerning Paradife and Hell, the ancient "Jews
believed, l. That there w^as a Paradife or Garden plan-
ted in Eden. 2. That there is a future State in which
every Man fhall receive according as his Works have
been. 3. That the Souls of the Righteous immediately
after their Separation from the Body are in Joy and Fe-
licity, and the Souls of the Wicked in Mifery and
Torment in a certain invifible Place under the Earth,
called the lower Paradife or upper Hell. 4. That there
are different De2;rees of Rewards and Punifhments, of
Happinefs and Torments. 5. That the Hapoincfs or
Mifery of the Souls in that State of Separation will not
be compleat orconfummate till the general Refurredlion
and the final Judgment. 6. That the Number of thofe
that are to be faved is fmall, or as Jefus Chrift faith.
That the Gate is ftrait, and the Way which leadeth
into Life narrow, and that io,^ find it, but that the
Gate is wide, and the Way that leadeth unto Deftruc-
tion broad, and that many go in thereat. Matt. vii.
13, 14. 7. That in order to obtain everlafting Life
we muff be very careful in our Duties, becaufe many
who pretend to go to Heaven will be fent to Hell.
8. That there is noDiftindfion of Pcrfons, and that the
Poor as well as the Rich will enjoy the Happinefs of the
Paradife. 9. That a ferious Confideration of the Joys
of Heaven and of the Torments of Hell, is one of the
ftrongeft Motives to induce us to become Righteous in
order to our own Happinefs : As for the Paradife or
Garden planted in Eden^ they fay it was created on the
third Day*, that from it iffue four Rivers, one of which
is Euphrates vv\\\c\\ encompaffeth the Land of 7/9-^^/ f,
and that it is fituate under the middle Line of the World
(the i^quator) where the Days are always of equal
Length.

* Tradit. of the Jews, Vol. II. p. 3. f Ibid. p. 4.

[ 49 3

I y order to teach us that there Is a future State, or
P^ev/ards and Punifhments after Death, the Rabbins
tell us, that there is no Night in Paradife, but a Light
which is never eclipfed or obfcured;^ That thofe An-
gels, who being worthy to cleave to the Holy and
Blefled God, are fufFer'd to afcend or defcend, when
they walk about in the Paradife, communicate to the
Righteous of the Luftre of their Wifdom, which God
hath vouchfafed them in Pientvi^ That when one of
the Righteous arriveth • there, the minlflring Spirits
cloathe him in Garments of the Clouds of Glory, put
upon his Head two Crowns, and in his Hand eight
Myrrh-Plants, and conduct him to Springs of Water,
from which flow Rivers of Milk, Wine, Balfam and
Honey ; That the Righteous dwell under magnificent
Canopies, fit at Tables of Pearls and Precious Stones,
eat Honey with Joy, drink the Wine preferv'd from
the Six Days of the Creation, and hear the Angels fing
with harmonious Voices ; That they rejoice, run about,
praife the Holy and Blefled God, and pray for the
Living : That in each Corner of the Paradife are Eighty
times Ten Thoufand Trees, and in the Middle the
Tree of Life ; That there are alfo Rofes, Myrrh-
Plants and Herbs of great Fragrancy, and Medicinal
Virtues. They alfo make Mention of the Size of
Hell, of the Force and Vehemence with which it
burneth j of the Angels, who execute Judgment on the
Wicked according as they have defervcd, of the Abyfs
of Defl:ru6i:ion, of the State and Punifliment of the
Damned : They tell us, that Sheol^ is half Fire and half
Hail, that the Wicked are tofs'd from the Fire into the
Hail, and from the Hail into the Fire; that the Cold
is more intolerable than the Fire, that all the Darknefs
which was before the Creation of the AVorld, is there
collecled together ; that there are Caverns, Scorpions,
Barrels of Gall, and Rivers of rank Poifon, which wheri

La] Tradit. of the Jews, Vol. IT. p. i j. Lb] Ibid. p. i6.

[5°]

a Man toucheth, he burfteth ; that the Wicked arC
fcourged every Moment by the deftroying Angels, that
their Voices are heard as far as the Firmament of Heaven
crying out, IVoe, JVoc^ and that there is none to pity
them.

It was the prevalent Opinion among the Heathens,
the Jews, and the Primitive Chriftians, that the De-
parted Souls, immediately after Death, repair to a fub^
terraneous Place where they are in Joy and Felicity, or
in Mifery and Torment. The Heathens, both Greeks
and Latins, underftood generally by their Hades or In-
fer i fuch a Place: The Primitive Chriftians believed,
that Hell is the common Receptacle of all feparated
Souls, whether good or bad, and that it is divided into
two Manfions, in one whereof the Souls of the Wicked
remain in Grief and Torment ; and in the other thofe
of the Godly in Joy and Happinefs, both of them ex-
pe£ting the general Refurre£lion : The Sentiments of
the ancient Jews were the fame, Father Richara Simon.
afTures us, that in the Days of our Saviour and his
Apofties, *' their common Belief was, that there were
" Places under Ground whither Souls went after they
** were feparated from their Bodies;'^ and Jofephus
faith, that the Pharifees believed the Immortality of the
Souls, and that they were either tormented or honoured
i-rh y^ovai under the Earth, according to the Virtues or
Wicicednefs of their paft Lives'^. We muft therefore
not be furprifed if we read in Jalkut Chadaß, that all
Mankind muft go down into Hell, even thofe that are
not wicked, as well as thofe that are ; or in the Trea-
tife Ernek hammehch, of Rabbi Naphtali, that there is
no Righteous Man among the Ijraelites who goeth not
into Hell, and who paiTeth not thro* it: The Diftinc-
tion the Jews make between the fuperior and the infe-
rior Paradife, as well as between the upper and the
iovMer Hell, the various Names they aftign to each pf

[c] R. Simon Hiftoire Critique du N. Teft. ch. 2c. [d] Judaic.
Amiq. Lib. XV 111. c. a.

them.

theni, the Seven Orders or Ranks of the Righteous in
the upper Paradife, the Firft whereof confifts ofthofe,
who for the Kingdom and Honour of God, fufFer'd
Death : The Seven Apartments of the lower Paradife,
inhabited the Firft by Converts from the Infidels, the
Second by thofe who have repented, the Third by the
I/raelites, the Fourth by the perfe6bly Righteous, the
Fifth by the Mejfiah the Son of David and Ellas ; the
Sixth by thofe who walked in the Paths of the Com-
niandmcrit, and the Seventh by thofe who died of Sick-
nefs on Account of the Sins of the Ifraelites. The Se-
ven Divifions of Hell and the different Degrees of Heat
of the Hell fire, prove that in the Opinion of the Jews
there are different Degrees of Rewards and Punifhments,
and we are told in Avodath Hakodeß^ that the Punifh-
ment of the Wicked is not alike among them all, but
varieth in Degrees of Heavinefs.

That the Happinefs or Mifery of the departed Sou/s
will not be cornplcat or confummate before the general
Refurre(51:ion and the final Judgment, was another Tenet
of the ancient Jews -y it is for this Reafon they diflin-
guifh between the Superior Paradife or Heaven which is
prepar'd for the glorified Souls and Bodies of the Saints
after the Refurre(Stlon Day and the Inferior Paradife,
called the Garden of Eden^ which is appointed to be
the Habitation of holy Souls during the time of their
Separation from their Bodies ; it is for the fame Reafon
they fay, " as there is a Paradife in Heaven, fo there
" is a Paradife below on Earth, and as there is an Up-
" per and a Lower Paradife, fo llkewife is there an
" Upper and a Lower Hell." This appears more clear
from the Prayer prefcrib'd in the Jewilh Litm'gß to be
faid in time of Sicknefs, which runs thus : ' ' And if
" the time of my being vifited v/ith Death is come, give
'' mc my Portion in the Garden of Edcn^ and purify
" me for the World to come, the hidden Place of the
'' Righteous :*' And from the other Prayer called Ha-
kaphot^ wherein the Elders walking round the Grave of
the buried Ptrfon pray, '* That the Departed S©al may

2 2 ** go

[ 52 ]

^' go to the Garden of Eden^ and that from thence he
" may afcend on high and not ftay without:" This
Garden of Eden or Lower Paradife is called in the
Treatife Avodath hakodcß the Middle State between this
corporeal World, and the fpiritual, pure and illuftrious
World above.

The Extent of Paradife, the Dimenfions of Hell ;
the Proportion between them which is calculated by the
Rabbins in. this Manner, " The World is Sixty times
'' larger than the Country of jEthiopiay and the Garden
*' of Paradife is Sixty times larger than the W^orld, and
*' Edeit, in which this Garden is planted Sixty times
** larger than the Garden, and Hell Sixty times larger
" than Eden j from all which it appears that the whole
'« World is no more in Comparifon with Hell, than
^' the Cover of a large Veflel is to the VefTel itfelf."
Gave Occafion to the Author of the Treatife of th©'
Traditions of the Jews^ to make this Reflection : If the
World and Hell were ten times larger, v/e are fatisfied
that neither of them could furnifti out more ridiculous
Conceptions, and to conclude it with this Sarcaftical
Exclamation, O Human Nature ! How far art thou
fallen in the Rabbins from thy original Dignity and
Beauty -, but if he had confidered that the only Intention
of the ancient Rabbins in thefe allegorical Defcriptions,
v/as to {hew that the Number of thofe that are to be
faved is fmall, or as Jefus Chrift faith. That ike Gate is
ftra'it and the Way narrow zvhtch leadeih into L'lfe^ and
that few find it ^ but that the Gate is wide^ and the Way
that Icadeth unto Deßruction hroad^ and that many go in
thereat^ Matth. vii. 13, 14. he would have found that
the Rabbins have the fame Notions and make ufe of al-
moft the fame Expreflions when they fpeak of the Gates
of Hell and its Dimenfions, with Jefus Chrift and the
Chriftians.

Jesus Christ in his Gofpei anfwered thofe that
afked him. Lord are there few that he faved? Strive
to enter in at the fir ait Gaie^ for many will feek to enter

/«, andßallnot be alle ^ Luke xlii. 23, 24. We mufl
therefore in order to obtain everlafting Life, be very-
careful in our Duties, fince many who pretend to go to
Heaven, w^ill be fent to Hell : The ancient Rabbins, to
make us fenfible of this Truth, faid, that Paradife and
Hell are clofe to one another, being only parted by a
Wall, and that the Diftance between them is but the
Breadth of three Fingers, even but the Thicknefs of 2
Thread.

The Story of the Jew of Worms ^ who after his
Death appear'd to Rabbi Ponim^ telling him he was in
high Efteem in Paradife, and anfwering, when the
Rabbi afked him, " Thou wert but look'd upon in
'' this World as an infignificant ^^w, what good Work
*' didft thou, that thou art thus efteemed? I will tell
*' thee the Reafon of the Efteem I am in, it is, becaufe
*' I rofe every Morning early, and with Fervency ut-
*« terM my Prayers, and offer'd the Grace from the
*« bottom of my Heart ;" is related in order to teach us
that there is no refpeft of Perfons with God, but that
the Poor as well as the Rich will enjoy the Felicity of
the Paradife, if they are careful to maintain good
Works : The Moral Inference they draw from this ,
<' Wherefore let every one utter his Prayers with Fer-
*' vency, for then it will go well with him in the other
«' World ;" as well as thefe ufeful Maxims, That in
order to be made worthy to enjoy the Happinefs of the
Paradife, and to avoid the Punifhment of Hell, all If-
raeUtes ought to be circumcifed ; to believe the XIIL
Articles of their Faith j to ftudy the Law and to keep it,
to feaft on Sabbath- Days, to give Alms, to exercife
Hofpitality towards Strangers, to repeat three times
every Day the 145th Pfalm, to pay Tribute, Taxes,
Tolls and Cuftoms, and to fufFer Poverty, fhew, the
Rabbins did not believe there was any DiftincStion be-
tween the Rich and the Poor, but maintain'd, that
Heaven could be obtain'd only by good Works.

The

1 HE Pafiage in the Treatife Hakkodeßjy'' where it
IS faid, that when a Child is ftill in the Mother'^
Womb, one placeth on its Head a burning Candle, by
which it may view the World from one End to the
other, that early in the Morning the Angel conveys it
into Paradife, and in the Evening into Hell, to behold
the Righteous and the Wicked, with their Rewards
and Punifhments, and that Children having a Viev/ of
them, are from thence exhorted to a good Life before
they are born ; means no more than that Men have in-
nate Faculties and Ideas, and that a ferious Confidera-
tion of the Joys of Heaven, and of the Torments of
Hell, is one of the ftrongeft Motives to induce us to
be Righteous, in order to our own Happinefs.

The Apparitions of the Dead, whereof the Jewiß
Rabbins give us feveral Inftances ; the Converfations
Rabbi Ponim had with a deceafed Jciv at JVorms^ Turnus
Rufus with the Ghoft of his Father, and R. Jkkiva
with one condemned after Death to fetch Wood for
Fewel to the Fire of Hell ^ The Notion that even the
Righteous are conducted thro' Hell, in order to be pu-
rified in the fiery River Dinnur^^ that in the fan-H?
Manner as fome VefTels in order to their being cleans'd
require only to be wafhM in cold Water, others in hot
Water, and others again to be made red hot in the Fire,
fo the Souls polluted with Sins, muft be cleans'd from
their Stains in Hell, where they are to fufFer more or
Tefs, and to remain a lon2:er or a fhorter time according
to the Number or Degrees of their Tranfgreilions,'^ and
that the Souls can never be perfcdlly cleans'd in the
Lower Hell, but muft go from thence to the Upper
Hell in order to be purified, after which the Holy and
BlefTed God will let them enter into the Paradife ^
The Means by which a Son may releafc his Father and
his Mother out of Hell, by reciting the Shema (I. e.

[el Tradit. of the Jews, Vol. 11. p. 22. [ f] Ibid. p. 19. 58. 6i^
[g] Ibid. p. 55. Lb] Ibid. p. 44, 11] Avodah HakkodcOi, tol. 47.

the

[55]

the Piiflage of Deut. vi. 4.)^ or by faylng-publickly ths
Prayer KacicIißK The total Redemption of all thq.
Wicked frorn Hell, either, when they hearing Zeruha-
bcl the Son oi Shealthiel ftanding before the BlefTed God
fay the Prayer Kaddiß, with a Voles that pafTeth from
one End of the World to the other, they fhall anfwer
out of Hell and fay Amoi^ "* or at the general Refur-
rc61:ion of the Dead," are Tenets which the ^Jews bor-
rowed from the Heathens, as will appear to any one
who carefully compareth the Notions of the Rabbins
with the Writings of the Philofophers and Poets.

Moral as well as Theological Truths were taught
by the Jcwifi) Rabbins in making ufe of Fables and Al^
legorles. It is evident from the original Nature and
Reafon of Things, that Moral Good and Evil, Juft and
Unjuft, Honeft and Difhoneft are not arbitrary No-
tions invented by the Wit of Men, or eftabllfhed by
the Authority of the People, but muft be fo by their
own Nature : No Man, not even the moft profligate of
Men, is utterly infenfible of this Difference of Good
and Evil, as may be proved from the Judgment of his
Confcience upon his own paft Actions, and from that
he pafTeth upon the AcSlIons of Others. As the Will of
God always dctermineth him to ail according to the
eternal Reafon of Things, fo all Rational Creatures are
obliged to govern themfelves by the fame eternal Rule
of Reafon. This Obligation is called the Law of Na-
ture, which is of univerfal Extent, and everlaftlng Du-
ration, but Man may be hinder'd from difcovering this
Law by Carelefsnefs and Want of Attention, or mifled
oy Prejudices and falfe Notions, or enticed by Senfual
Appetites and Pafilons : The Jeivifl> Rabbins, in order
to teach us thefe Truths faid, that all the time the In-
fant is In the Mother's Womb, It is inftrucled in the
Law, as it is faid Brov, iv. 4. but as foon as It is born,
there cometh an Angel and hits it on the Mouth, and

iki Tradit. of the Jews, Vol. II. p. 64,65, [il Ibid. ^.6%,
j.tn] ibid. p. ^3, 6^. [n] Emuk Haramelt^ch, fol. 138:

caufbs

[56]

caufes it to forget the Law, for we read Gen. \v. 7, Sin-.
lieth at the Door ; and when the Child grows up, it is
like one that hath loft Something, and endeavours to
find it ; he looks for the Law with the Lanthorn of his
Underftanding, and by that Means finds all theWifdom
and Knowledge which he had loft.°

The Religious Obfervation of the Sabbath In order
to commemorate the Works of the Creation, and the
Deliverance of their Fathers out of the Land of Egypt^
was always look'd upon among the Jews as one of their
chief Duties : The Rabbins to enforce the Motivesand
Obligation, to keep holy the Sabbath-day, not only
faid that keeping the Sabbath is equal to keeping the
whole Law,P that whofoever keeps it (hall receive Re-
mifiion of Sins, becaufe it is faid, Ifaiah Lvi. 2. Blejfed
is the Man that keepeth the Sabbath fro?n polhtmg it (read
not mechallelo from polluting it, but mecho lo Forgivenefs
of Sins is prepared for him) and that*^ he who takes three
Meals on a Sabbath-day, delivers himfelf from three
Misfortunes, the Pains which the Righteous are to fuf-
fer in the Days of the Meßiah., the Punifhment of Hell,
and*" the War againft Gog and Magog : They even pre-.
tend, that the Sabbath is to the Wicked in Hell a Day
<^Reft, and invented the Story of Turnus Rufus^ who
was convinced of the Neceffity of keeping the Sabbath
by R. Akkiva^s telling him, Go to the Southfayers and
Sorcerers, they will make their Divinations well enough
^very Da,y of the Week, but on the Sabbath they can-
not ; by his perceiving a Smoak afcend continually from
his Father's Grave, except the Sabbath-day, and by his
Converfation with the Ghoft of his Father, raised out
of his Grave by Necromancy, who told him. Every
one that keepeth not the Sabbath in a becoming Man-
ner in his Life- time, (hall when he cometh to Hell
amongft us, obferve it againft his Will, for we are pu-
nifh'd on every working Day, but on the Sabbath we

[ol Tradir. of the Jews, Vol. I. p. 3^. 37. fPl PefikU Sotazza,
fol 58. Lql R. Bechai in Penut. fol. ^i. [rj Megil, Shabbath fol.ii8

have

[57]

have Refl. ^ Yet to fhew, they did not believe that
what is ritual in the Commandment concerning the Sab-
bath is of perpetual and univerfal Obligation, bmding all
Men, they faid that the Holy and Bleflcd God gave the
Law to the Children of Ifrael publicity, but the Pre-
cept relating to the Sabbarh he gave them in particular
and fecretly, according as it is faid Exod. xxxi. 17. Be-
tiveen me and the Children of Ifrael^. They add that
all the Children of Noah in keeping holy the Sabbath-
day, far from deferving any Reward, are guilty of
Death."

Prayers and Alms were alfo recommended by the
yewiß Rabbins, not only in Precept>, but alfo in Al-
legories and Fables. They fay that by Prayers *' we
obtain Forgivenefs of Sin^ and are delivered from Hell,
that they are in Lieu of Sacrifice ^ and that being in
Captivity and having no High-Prieft to attone for their
Sin?, no Altar to offer Sacrifices upon, no Temple to
refort to, nothing remains to them but their Prayer ^ ^ ;
To fhew the EfRcacy of Prayer» they relate the Fable
of the Jew of IVorms^ v^ho told Rabbi Ponim to whom
he appeared, I rofe every Morning early, and with Fer-
vency utter'd my Prayer, for which Reafon I now pro-,
nounce Grace in Paradife, and am well refpe6l.d*.
The Story of a pious Man who in a dry Seafon relieved
a poor Man and gave him Alms, and who, becaufe his
Wife was angry with him for what he had done, went
and tarried all Night in the Burving-ground, where he
heard the Spirits of two deceafed Girls talk together*
is told with no other View, than to teach us thi> fun-
damental Truth and ufeful Leflbn, that there is nothing
Jofl by relieving the Poor, fmce Alms not only preferve
from fudden Death ^ and deliver from Hel!,*^ but are
always attended with a fpecial Bleffing from Heaven.

[f] Trad, of the Jews Vol. 2. p 58. [«1^. Menachem de Re-
kanat in Pentat. fol. ii(^. [u] Shemoth rabbafol. 116. lw"]Jal-
kut Rubeni fol. 54, L x 1 Jalkut Chadaflv fol. 177. [y ] R. Bechai
in Pent. fol. 114., [z^ Trad, of the Jews Vol 2. p. 19. [a"j Ibid
Vol I. p. 24,0, [b ] TulmudBava bathr^ fol. lo. [c] Mcnnorath
hammaor fol. 49.

» h Having

[£8]

Having thus examin'd the Traditions of the 'Jewt'»
and explain'd che myflical Senfe of feveral of them, one
Queftion offers, viz. how it came to pafs that the
Jewifo Rabbins were fo overfond of Allegories, Para-
bles, and dark Sayings r Befidcs, the general Cuftom of
the Eaftern Kations, we may affign two Reafons for it.
I. Their careful Endeavours to conceal and hide their
Myfleries from he common People. 2. Their different
Methods of explaining the Scriptures. It is fufficiently
known, that the Egyptian Priefts, in order to keep up
their Authority and to raife their Reputation for Wifdom
and Knowledge, were firff defirous of making Difcove-
ries, and then at Pains to find out Methods how to tranf-
mit them to their Defcendants without imparting them
to the Vulgar, from whom all Religious Inftitutes, all
Sacred Learning and Knowledge was to be kept a-- a
deep Secret. This was the Origin of Allegory and Pa-
rables, and the Foundation of their Hieroglyphics, Hie-
rographics, and Hierogrammatical Language. Phere-
cydes the Syrian fo calPd, becaufe he was a native of the
Ifland Syros near Ortygia^ where it was cuftomary for
the Phenician Ships to winter, made Ufe of fhe fame
Method : Having purchafed from the Phenicians fome
Volumc-s of their fublime Philofophical and Theological
Tradls and particularly the Prophecy of Cham, he deli-
vered in Allegories what be learned from them, and
Jfidorus the Son of Baßlides, in a Fragment which we
find in Clemens Jlexandrinus^ faith, ' All thofe who pre-
' tend to teach Philofophy ought to know what Phere-
' cydes meant by the winged Oak, and the Cloak of
' different Colours that covers it; and whatever elfe
* he has taken from the Prophecy of Cham ;' Pythagoras
who »n his Travels had (am Pherecydes, and been in-
ftruöed by him, borrov/ed from him not only the Doc-
trine of the Tranfmigration of Souls, but alfo the Me-
thod of teaching by Allegories and improved it; with
him Silence and Superffition made a neceffary Part of

Id] Clem. Al. Srrom. L. 6.

t 59 1

his tnftltutlons, and he afFe6led Myfticifm not only in
his clofe referved Manner of teaching, but even in his
commoneft Anions, Plato did the fame, Tatien calls
therefore^ his Philofophy an Imitation of Pherecydes^
and Clemens Alexandrinus ^ compares him to HeracUtus
firnamed Scotemos, becaufe of the Obfcurity of his
Works. All the Philofophers in general concealM their
real Opinions from the People, and communicated them
only to their Difciples, their Books v/ere diftinguifned
in exotericoSy and efotericos or acroamanticos^ the firft
contained what they faid in public^, and extra findonem^
without the Curtain ; the laft what they taught their
Vi^c\^\z% intra ftndonem^ behind the Curtain, s Even in
the third Century after Jefus Chrift the Difciples of Am-
?nonius at Alexandria followed this Method and were
continually allegorizing •', which Oiigines too much
imitated.

As the Rabbins borfowecl feveral Tenets from tKd
Heathen Philofophers, lo they followed their Method of
concealing them from the People by wrapping them up
in Fables, Allegories, and dark Sayings: The Author of
the IVth Book o{ Efdras^ Chap. 14. tells us. The Lord
commanded him to tell Ibme Things publickly, and to
conceal others, to publifli the firft of the two hundred
and forty Rolls which were written, and to communicate
the leveniy lad to the wife Men only, becaufe in them is
contained the Source ot Underftanding, the Fountain of
Wifdom, and the River of Knowledge t We read in the
Treatile Hallchot Olani^ that the Teachers among the
Ifraelites had litrle Schedules, or Scrolls c-f P.ifchmenr,
in which they let down all the Traditions, Sentences, De-
cifions, Statutes, and Myfteries, which they Ifarned.from
their Maliers, and that they calPd them SHTOH^^D,
Volumes of iecret Things ^ Our Saviour acknowlc^dges,.
that the Pharifees and the Scribes had the Key of Know-

[e] Dan. Heins. NoTTad Maxim. Tyr. DiflTerr. 29. [ f ] Clem,
Al. Strom, p. 517. [fj'l Oftav. Fenarius Lib. de Scimonibus cxo-'
ticis. p. S3. Jo Srheflerus d3 Philoroph. Iralica c. 13. [h] Porphyr^
Vita Plorini, L- -).. c. 52. i»] Halichot OUm. cap, i.

h * I'^^'S«^?

[ 6o ]

Ie<^ge, but rebulveth them for having taken it away from
the People, and fViut up the Kinariom of Heaven againft
Men, not going in themfclves, neither fuffering them that
are entring to go in. AJarth. i^. ü. 13. Luk. 11. i). 52.
lP/:?r7ö fpeakingof the /^^w^5, whom he alff^callefh '77?^-
rapeutef, lairh, ^Ev]tjvyjLvov]i^ roi^ hfeJ]ctJQi^ y^ely.(^.ct(Ti,

CttovoiaU J'lDKiiuiVim Reading the Holy Scriptures, they
apply to Phiiojophy, making ufe cf Allegorifs handed
down to them by their Anceflors, fir they believe that
unHer the plaid Words are conceal'd Myfl"eries, which
mud b? cxpl^in'd by probable Conjcf(5^ures ^. It is alfcj
well known thar the Midrafhim of the y^a'j are nothing
but Allegories K

Another Reafnn why the Jewi/h Rabbins were fo

overf >ni^ of Allegories, ^c. was their different Methods
of explaining rhe Scriptures: They pretended that befides
the literal Senfe evrry Pafiage had am)(lica] and hidden
Senfe; H. ^jpn Bfra^ who was inftru^led by the Ka-
raites aad R S'domon jföircbi declared for the literal
Senieonly ; yet the f)rmer fpeaks of five different Me-
thods of explaining the Scriptures, which were in Ufe
am^^ng the Rabbins, R. Jfmael fairh there are XI IL
^HD or Rules neceflarv to be obferved in order to know
the true Senfe of rhe L^w; R. Eliezer increales them to
the N'jmber of XXXII, Some o<^ fn far as to fay,

nnin"? a*:3 tD'yy:^ ^d lyjn CDonisa •. it is mani^

Jtß amon^ ui ibii Ik- Lci-w loui J evenly i'aces or Senfes?
Their Cabala was a Kind of a fymhnlical Syftem of Di-
vinity, w Here not only Words are Signs of Things, but
Things Emblems of other Tb'no.c. They made ufc
prfnci^>-^lly '^f ^"U- Methods, i. PjTimi when they take
each Letter of a ^^ord for initial \ cMtejs ')f another Word,
i^ the VNord ^DDO fignifieth TSVi' a^bi^:3Tra ^D,

[kl Philo de vit. contemplat. p. 893. [I ] Buxtorf Lexic. Chalet
in voce Wl"'.

Who

[6i ]

^fQpo is like you among the Gods O Lord, Exod. 15.
V. 1 1. 2. Nn2DO-3, v^ htn thry lubflitute to a Word, an-
other Word, wnolc Letrers r^kt-n for Cypbers make up
the lame S- m, <o they fubftitt te the Word H^tJ^D to the
Wordi Tiy^ ^y Gen. 49. v. 10 becaufe both make up
the lame i>uin of 358. 3. n")1'-n, «'Hen rhey tranfpole
the Letters of a Wi-rd, fo the Word T]11V^ \Pf 21. v. 2.
by Tranfpofition i. H^t^D, and the Word ^D^T^D Eicod.
23. -y. 23. makes by Tranlpofition 75^D'0. 4. D^mS^
when they dr^w Inferences from the l^igures and Charac-
ters of the Words which are inverle or Capitals. Every
one fees that by making ufe of thefe Methods they may
give to any Paflage whatever Signification they pJeafe,
and a honoured and learned Friend of mine has j uftiy ob-
ferved; we Chriftians might make ufe of the fame Method
againft the Jews 5 without Nofaricof?^ Gematriay or tranf^
pofins; flnx Letter : he has explained rhe VS ords ^Pf. i. v. i,

myn-!*:5n k^ W5<tr\^nn5rx thus,r'^inn:rK

n l^V2 pHN'^llJ'N, Who is the God- Man who fuf-
j'efd for thee wpon the iree of^eath-^ for the Letter /^,
was the Sign of Death.

Let us conclude with a (erious Addrefs to the jfews^

People, whom God formerly had chofen for his In-
heritance, but whom he has rejrtfled and difperfed through-
out all the World for their Unbeliefj you expe61: a ge-
neral Reftoration : your Prophets promis'd it you : our
Meßas and his Apoftles agree with them in ihis Parti-
cular : the wonderful Providence of God in preferving
your Nation entire from mixture with others, wherever
you are difperfed, feems to confirm your Expeftation :
The XIII. Articles of your Faith, if rightly explain'd,
contain the trueDof^rine of Chrift, and maybe fubfcribM
by us Chriftians ourfelves ; for tho* you lay in the Vth
Article, That God is the only Object of Wordiip, and
that no other may be ador'd or nhi'erv'd either as Media-
tors or Interceffjrs , it is manifeft this is not level Td
againft the «^>nly true Mediator, the Son of God, but
againft the great Number of Mediators and Inrerceflt)rs

[62]

fet up by the ChurcVi o^ RomCy and the Commentary,
tack'd to it in the Somberg Bible obferveth : That to re-
move all Idolatry, which is condemned by the Law and
the whole Scripture, neither Angel nor Saint, nor Planet
nor any Creature ought to be worlhipped, and that no
Mediators or Sclliciters between God ^nd Men ')ught to
be fet up. When you declare in the Vlilrh Article, that
your Traditions c^me out of the Mouth of God toMo/eSf
you in the fame Time declare, that by tbele Traditions
you only underftand the Explication of the Precepts of
Mofes. The great Controverfy between us and ^ou is a-
bout the Xllth Article: You fay, that there {liall come
a Jileßias^ who fhall be more worthy than all the Kings
that were in the World before him j and we pretend
that the Meßias is come, but even this Queftion rightly
flated, may calily be decided ; You make a Diftindion
between the Meffias the Son o{ Jofeph, and the Meßas
the Son of Tiavid : you fay the Meßas the Son of yo-
feph will come firft * : that his Appearance in Galilee
/hall be mean and defpicable ^ 5 that he will pour out
his Soul into Death, and reconcile the People of God by
his Blood ^ ; that he fhall be raifed from the Dead ^ 5
and be our Righteoufnefs.« Jefus who was fuppofed the
Sono^Jofephy but who in Reality was the Son of 2)avid,
has done whatever you expe>.^ your Mejjias^ the Son of
yofepb to do 5 he has fulfiU'd the Scriptures ; his Ap-
pearance was without Splendor 5 he explain'd the true
Senfe of the Law, and declared unto Men all the Counfel
of God ; he fuffer'd for our Sins and died, being raifed
from the Dead by the Power of God he is our Righteous-
nefs5 your Fore-Fathers faw him when he preached in
their Synagogues and wrought Miracles; They faw him a
fecond time fitting on the right Hand of 'Power, and
coming in the Clouds of Heaven, when the Romans re-
venged his Blood upon them and upon their Children ;
You will fee him, when after having embrac'd his Doc-
La] Talmud Treat. Succa Chap. Hachalil. Meorath hammaor
fol. 81. fb] Jalkut Shimoni in Ef. «3. [cj Schenc luchoth
habberit fol. 242. [d] Afcath Rclhel. Le] Pefikta Rabbetha
fol. 61.

trine.

. t^3 ].

trine, a temporal Prince (whom if you will call Meßa$
we won't diipute about Words) inveftcd with his Autho-
rity and Power, fhall free you from your Captivity, and
lead you back to the Land promiled to your Fathers ;
rh'en you will fav : ^/fj^^ /i he that Cometh in the
Isame of the Lord. Matth. 2$. v. 39. But before this
happy Event can come to paß, Eliahy one in the Power
of God muft come and tttrntpje Hearts of the Children to
their Fathers : You have turn'd your Hearts from your
Fathers; you h^ve abandon'd their Religion 5 you have
disiigur'd it, taking in a literal Senfe what was delivered
to you in a myflical one you have loft the Key of Know-
lege ^ this is the Vail of MofeS that hangs over your Fa-
ces ; if once this Vail is taken away, you will fee clear-
ly, that the true Religion of your Fore-Fathers agrees
p;:Tfet5i:ly with ours : Three Prejudices hinder you parti-
cularly from embr:^cing the Chriftian Faith : The Privi-
lege you had and Itill pretend to have of being the only
People of God: Your Zeal for your Traditions: And
your Opinion that the Ceremonial Law being f )r. ever
obligatory, your Temple and carnal Wor/hip /hall be re-
ftored ; but God, has he not very frequently declared in
your Holy Writs that in the Days of the Meßah he
would call the Gentiles into the Church and receive
them into Grace and Favour ? Read Ifa. 2. v. 2. Chap.
II. v. 10. Ch. 49. V. 6. Ch. <;o. v. 95. Mic, 4. v. 12.
Mai. I. ^c. And the Author o^ Jljcath Roßjel in his
Commentary upon Jer. 31. doth he not fay that in the
Days of the MeJJI as the Jews and Gentiles will be One
People, and call upon the Lord, to ferve him with One
Shoulder ? Have we not (hewn that the Traditions of
your Fathers concerning the Do6>rine of the ever blefled
Trinity, the Angel Metatron or Son of God, his Incarna-
tion and attcning for our Sins, if taken in their true Senfe,
perfectly agree with our Notions? Is it not evident thai
the Ceremonial Laws were not good in themlelves, nor
intended for all the World, but were given to One People,
Ibme of them being annexed to 0?\e certain Land, and o-
thers to a certain PI jce, as to the Tabernacle and Tem-
ple ? Were they not often difpenled with, and could by

Gonfe*

[64]

Confequcncc not be of pc^ftjdl Obligation? When your
pore Fathers laid lo niuch Sneis upr-n tbcfe Laws, did
not your Prophets, in order to undeceive them, declare
unro them, that God took m Delight in their Sacrifice ?
Do yru not find in the Old Teftament many plain Infi-
nuations ^ t rhe defigned Abrogation of the Ceremonial
Law? Sincr Prov idcnce has fecluded you for fo many
i^gesfrom your Land, and from your Temple, uhich is
urttrK deniolilT'd and could ne^er be rebuilt; you have
no Sacri ces, nor Accefs to them, and your Worfliip as
veil as ours confifts only in Prayers and 1 h'nksgivings:
If this your Wor/hip is acceptable in the Sight of God,
whv do you wiih for a RelWarion of a Carnal Wor/hip
fo 'lifficult, ff f xre' five and lo burrhenfome , and if it is
nor äcceptrible, what Hope'., cin you have for eternal Sal-
vati<-.n? Mav you examine theie Things without Prejudice,
and with due Attention^ may the Wifh of your great
Prophet and Lawgiver A-c/es be fulfill'd : that tJoey
»were 'ii'ife, th^t they iwdetJUod this, that they iiwuld
corfider theh k^'er e-d. Deut. 32. v. 29. Aky the Sal-
vätion cf lÜ2id come out of Zion^ then Jacob ßjall re-
joke, atidlirsidfiall be gl ad.

THE

[ t]

THE

TRADITIO NS

OF T I-I E

JEW S

With

The Expofitiom and DoBrtMS

Of the '

RABBINS.

Nthusiasm on the one Hand^ and ä
Spirit of Domination on the öther,äre5>
and have been ever, the Difgraces of
thePriefts of moil Religions: But None
are, or have been, more guilty on one
Side, or more extravagant on the other,'
^han the Rahhins^ or Teachers among the Jews. Thd
Rahhinical Domination and Enthufiafin will appear
in the following Extracls from the beft and mof!" ce-
lebrated Writings ohhzRahbins ; a Sec of Men,who,^
on the Foundation of the Oral Lavv/, have creeled
for themfelves an abfolute Dominion over the Con-
fciences and Underitandings of the Jews ; and pub-
lifn'd, for Divine and Natural Truths, th^ groiTeft
FalHioods and Abfurdities that ever appeared. This,;
perhaps,wiil appear very itrange to the greateft Part
ot the Chrifiian PForld-, which, by Reafon of the
Scarcity of Hebrew Learning in it, is but little ac^

A ' quainted

2 The Traditions of the Jews.

quainted with the Rabbinical Spirit or Writings; but
the numerous Authorities we Hiall produce for the
Truth of it) will, without Doubt,puc it out of Qucf-
tion. -

; V7e fiivdl begin with fome Account of the Talmud ;
a Book which, as the Jeu's pretend, contains the Oral
Laws,and other Secrets,which God communicated to
Mofes, It confifts of two principal Parts-, each of which
is divided into feveral Books. The firfl Part, which
they call the Mijhna^ may be reckon'd the Text.
The other is a Sort of Comment on the Text •, and
was originally ftiled Gemara. This Book hath been
the Caufe of infinite Contentions among the Jews \
who have rent themfelves into Parties, and involv'd
themfelvesin innumerable Hardihips and Calamities,
for and againft the Authority of certain PaiTages,
and different Conftruclions of the Senfe. And the
more the Je'vjs have been fcatter'd and difpers'd, the
more hatji this Book been enlarg'd. Rabbi Jehuda^
Anno Dorn. 190. gathered all the Traditions, Expofi-
tions and. Opinions, which had been generally receiv'd
by the Synagogues in all Ages down to hisownTime.
And out of this Collection he compiled the Mifina.
Three Hundred Years after theDeftruflion of the Se-
cond Temple, Rabbi Jochanan compos'd the Gema-
ra \ which, with the M'ißna^ makes up ihtjeru-
falem Talmud,

After the Jews were fettled in Persia, Rabbi Aj'a
wrote another Gemara ; which, being join'd y/ith
the Mijhna,, was call'd iht Babylonian Tal?7iud. The
Mrßnci is written in pure Rabbinical Hebrew., but
with fuch Brevity, that it is no eafie Matter to under-
fland it. And 'tis only underftood by a fmall Num-
ber of Jews *, and Thefe, for the Senfe, are forc'd
to have Recourfe to the Opinions and Explanations
of the Rabbins, The Jertifalem Talmud is fo dark
and myftical, that it is but of fmiall Ufe or Advan-
tage to the Generality of the 7^wj. When they quote

any

The Traditions of the Jews. 3

any Thing from the "Talmud^ they refer exprefsly to
the Babylonian^ 6r to that of Jerußilem.

Befides the Fables with which the Talmud is crou-
ded, it contains many Matters diredly contrary to
Holy Writ, and even to the Nature of Things.
Neither can theRabbins themfelves agree in their Opi-
nions about it. And this Difagreement has occafion'd
many Seds among the Jezvs, and made them, excluf-
five of other Difpenfations^the mod wretched People,
among themfelves, upon the Face of the whole Earth.
The Talmud being cali'd the Oral Law, in
will be proper to give the Reafons the Jews afllgn,
why it was not reduc'd into Writing as well as the
Law of Mofes, And fome Rabbins agree in the fol-
lowing :

" When, fay tbey^ the Holy and BlefTed God re-
*' vealed himfelf to Mofes on Mount Sinais and
*' there delivered to him the Law for the Children
*' of Ifrael, he direded him to place the Mißna^
*^ the Gemara and the Aggada next in Order after the
*' Bible ; and told him even the" Queflions that a
«^ a Difciple might ask his Mafter. When Mofes
«' had learned all This from the Mouth of the Lord,
*' and was commanded to communicate it to the If-
«' raelites , he addrefled himfelf to God and faid,
" Lord of the Univerfe, I v/ill give it them in Wri-
*' ting. But the Lord anfwered him and faid, I will
" not fufferit; for I know, they will be brought un-
" der Subjection to Idolaters, who will defpile them
'5 and deprive them thereof. The Bible I will give
" them in Writing, but the Mifina and Ct-z^z^r^ -and
^' the Aggada they fhall receive from me by Word
^' of Mouth only. For when the Nations of the
*' World fhall bring them into Subjedtion, they fhal},
*'. by Means of the Oral Law, be diftinguifh'd from
*' them. Moreover, the Lord laid to the Prophet,
" If I give them the moll of my Laws in Writing,
*' they v/ill be deemed Strangers, Wh^^t then fhall
• ■ ■' A 2 ' . I

if ' l*he Traditions of the Jews.

«f I do with them ? I v/ill give them the Bible m
«' Writing ; but the Mljhna^ the t^emara and the
«' Aggada^ by Word of Mouth. That Sentence,
" ^rite thefe Words ^ fignifils the Blhle \ and .that,
" For after thefe Words ^ fignifies the Talmud.

Anoiher Rahbzmcal Account of the Talmud runs
thus :

<' The Oral Law was not deliver'd to us in Wri-
" ting, becaufe its Meafure exceeds the Dimenfions
" of the World. For which Reafon, the Holy and
*' BleGTed God gave the Summary of it in Writing,
*' but the Explanation thereof, by Word of
'' Mouth.

In the Difccurfes or Comments of Rabbi Eliefer^
there is another Reafon mentioned ; namely, " That
''- God, forefeeing, that the Nations of the World
<' v/ould tranflate his Law into their feveral Langua-
" ges if he fhould deliver it in Writing, did there-
«' fore deliver it to Mofes by Word of Mouth only."

Another Rabbi fays : '' Do not imagine, that the
« Written Law, is the Foundation or Ground-work ;
*' for, on the Contrary, the Oral Law is the Founda-
«' tion *, and on this Law the Covenant was made :
*^ As it is written, i For after the Tenor of thefe
^^ * Words I have made a Covenant with thee. And
«' therein is the Treafure of the Holy and Bleffed
*' God. For he forefaw, the Children of i/r^d"/ would
^« be expofed to many Calamities •, and that their
«^ Books would be tranflated by the Heathens:
«' Therefore he would not fuficr his Laws to be writ-
^' ten. "

The Ifraelites^ it feems, were unwilling at firft to
receive the Talmud^ or Oral Lavv'. For Raf Dimi^ the
Son of Cbama, in a Treatife entitled Hnoda Sara, on
thefe Words, And they ( namely the Ifraelites ) ßocd
at the nether Part of the Mount.- Qx^o^ands them thus:

(i) Excd. 5CXXIV. 27^ (2) Exod. XIX. 17.

^<^ Thefe

^he "Traditions of the Jews, jf

1^^ Thefe Words, fa'js he^ inform us, that the Holy
*« and BlelTed God covered the IJr acutes with the
*« Hill, as with a Bucket ; and faid to them, Jf^ou
«' receive my Laws^ well \ if not ^ ms ß all he your
Grave, And in a Chaldean Tranflation this 17th
Verfe is thus render'd ; God hrotight forth the People
out of the Camp^ to meet the Majeßy of the Lord ;
and inßantly the Lord of the EWorld pluck' d up the
Hill and hung it in the Air , where it glitter'' d like a
Mirror^ and they flood under it.

As to the Place where Mofes receiv'd the Law^ 'it

is the Opinion of the mofl celebrated Rabbins,, that

it was in Heaven ; but that Mofes, before his Arrival

there, met with ftrange Adventures : The Story of

which they thus relate : " When Mofes was to af-

'' cend on high, that is, to Heaven, a Cloud def-

*' cended and plac'd it felf before him : But Mofes^

*' our Infbrur^or, not knowing whether he fhould

*' get upon or lay hold of it, prefently the Cloud

" was rent, and he went into it, and walk'd about

^' in it as a Man walks on the Earth : As it is

" written in the Law, ^ And Mofes went into the

«' Midfl of the Cloud. But when the Door-Keeper,

" Kemuel^ (the Angel who is fet over 12000 Angels

*« of Deftrudion, that Hand before the Doors of

" Deftrudion) met him, and angrily ask'd him,

^' Whence,, Son of Amram, this T)efire of thine to paf$

<^ into the Place of Fiery Angels ? Mofes anfwer'd,

<« I am not come of my felf,, but by the Will of the Ho-

f' ly and Bleffed God^ to receive the Law, and to car'

*' ry it down to the lir2id\tQS. The Angel, notwith-

'' ftanding this Anfwer, oppofing his Paffage, Af<7-

?f fes fell upon him, and llruck him fuch Blows,

<' that he wounded and overcame him, and would

*' have deftroy'd him from the Creation. Then

?^ went Mofes ilrait into the Firmament 5 where he

(i) Exod XXIV. 18.

6 ^he Traditions of the Jews.'

<' met the Angel HadarnieL 'Tis fabled of this An-
gel, that he is Sixty Times Ten Hundred, or 60,000
Leagues higher then his Companion ; and that, with
every Word he utters, ifliie 12000 Darts of
Light. *« On his feeing Mofes^ he accofted him ve-
*' ry roughly : Thou Son of Amram, faid he, what
«' Bufinefs hafl thou in the Place of the exalted Saints ?
«^ At thefe Words Mofes was (truck with fuch Fear,
«' that theTears gufli'dout of his Eyes j and he was
«' ready to fall from the Cloud. But the Holy and
«' Bleffed God took CompalTion on him, and faid to
<' Hadarniely From the Day that I created thee,
«^ thou haft been contentious. When in the Begin-
«« ning I intended to create Man, thou fhewedft thy
*' felf disfatisfied, and faidft to mc^fFhat is Man that
«^ thou regardefi hijn ? Thou didll then juftly merit
<« my Anger, and I branded thee with my little
*' Finger -, yet art thou fpiteful againft him who is
«« faithful in my Houfe, and whom I have call'd hi-
*' ther to receive my Law, which he is to carry down
«' to my Elect Children : * For had it not been
«' for the Law which the Ifraelites are to receive,
" thou hadft had no Habitation in the Firmament.
" When Hadarniel had heard this, he addreffed him-
<♦ felf to the Holy and BMed God, and laid. Lord
*' of the World , Thou knoweft, I was ignorant of
*^ thy Permiflion for his coming hither. Now I
** will be his Harbinger, and walk before him as a
«^ Servant walks before his Malier. When Hadar-
*' niel had fpoke thefe Words, he ran and bended
<« himfelf to Mofes^ and went before him, rill he
'' came unto the *Fire of the Angel Sandelfon. There
«* he fpoke to Mofes and faid, Go back, for I dare not
*' tarry, left the Fire o^ Sandelfon fliould deftroy me.
«« When Mofes faw Sandelfon^ he trembled with
•* Fear, fo that he was ready to flill from the Cloud;
*^ and the Tears gufh'd from his Eyes. Then he
5« pray'd to God for Mercy, and he was heard ; for

*' the

, ^he traditions of the Jews. ^

*' the Love God bore to IfraeL And the Lord def-

<' cended from his Throne of Glory, and flood be-

«' fore Mofes till he had palTed the Fire of Sandelfi n.

«' This is the very Matter mentioned in Exodus, f'

*' u^nd the Lord pajfed h'j before him and proclaim

*« med &c. When Mofes had pafTed by Sandelfon^

*' he advanced toward Rigjon^ the fiery River, which

«' is fet and kept in a Flame by miniftring Angels ;

«' and in which they all bathe themfelves. . This

" River is of the Sweat of Animals ; and its

*' Source is under the Throne of Glory. Prefently

«^ God led Mofes from this River. And immediately

<« after, Mofes was met by Galizur, firnamed Rafieh

" at the Sight of whom Mofes trembled. But God

" prote(fled him. And when he had pafled by Ra-'

*« fiely he met with a great Company of Angels,

*' of dreadful Afpe6l, who furrounded the Throne

" of Glory, and were the ftrongell and moft mighty

*' of all the Angels. Thcfe Angels oppoled him

" by the fiery Breath which ifiued in Flames from

" theirMoutiis, and were ready to confume him, be-

*' caufe he was come to carry away the Law^ which

*' they endeavour'd to keep in Heaven to themfelves.

" But the Lordjjat that Inilant,cloathed Mofes with

<* the Brightnefs ot his Glory, and faid to him. Since

<' they infift on keeping the Law to thsmfejves, give

*' them an Anfwer. Tiien Mofes thus addrefs'd

*' them: It is written in the Law^ I am the Lord

" th^ God, that brought thee out of the Land of Egypt.

'' Have you ferved in Egypt ? Or have you beea

" carried from thence, that you have Need of a Law?

" It is written, 'Thou ß alt have 7to other Gods hut me.

*' Have you any Idolatry amongil you, that you

" want a Law ? It is written. Thou ßj alt not take the

*' Name of the Lord thy God in vain. Have

*^ you any Bufinefs among you, that requires

(I) Exod. XXXIV. 6.

^« the

^ ^he T^r adit ions of the Jews.

«' the Obligation of an Oath ? Again: It is faid ''
*< Remember the Sabbath^ &c. Have you any Labour
«« among you, that you have Need of Reft on the
«' Sabbath ? It is written. Honour thy Father and
« Mother. Have you any Parents to honour and
«■' refpecl ? It is written, Thoufbalt not kill. Is there
*' any Blood fhed among you, that you muft have a
<« Law? It is written, T^hou ßalt not commit Adultery ^
«< Have you Women among you, that you want
<« theReflraint of a Law ? It is written^ Thou ß alt
** not fleal. Are there any Goods among you in
" the Firmament, that you (land in Need of a Law ?
<^ It is written, Thou ßalt not hear falfe Witnefs,
•' Have you any falfe Witnefies among you, that
•' you muft needs have a Law ? It is written, Thou
«« ßalt not covet. Are there Houfes, Lands or
*< Vineyards among you, that you want this
« Law? "

Hereupon all the miniftring Spirits renounc'd
their miftaken Pretenfion, and yielded to the
Words of the Living God, faying. Lord our Ruler ^
how glorious is thy Name in all the Lands I who exaU
tefl thy Majefly above the Heavens I And the Lord
taught Mojes the Law in Ten Days.

" Then did Mofes defcend again to the Earth, fuP
<« of Terror and Aftonifhment at the dreadful Ap"
« pearance which the Angels made \ that is to fay,
*< the Angels of Sweaty and the Angels of Shakings
«« and of Treinbling •, but he forgot all in an Hour's
<« Time. And the Lord fpoke unto Jeßfia., the
^« Angel of the Covenant •, who thereupon deliver'd
«c the Law unto A^ofes., in Order and well fecured.
*« All the Angels were inftantly his Friends , and
" Every one prefented him with fome Medicine.
*« They alfo communicated to him the Secret of the
*' Names, arifmgfrom every Paraßhä., or Divifion,
«« of the Law-, Ihewing him llkewife the Ufeful-
'' nefs of the Law., and in what Manner it was ta

*:. be

"The ^radttiom of the Jews. f

« be underftood: For it is faid, ' thou baß afcen-
«' ded on high ; thou haß led Captivity Captive -, thou
<' haß received Gifts for Men, And the Angel of
*« Dea^ deliver'd alfo Something unto him : For ic
<« is written ^ And he put on Incenfe^ and made an
*' Atonement for the People.

" The glorious Ufe of the Names, arifing as
*« already obferved, from the Divifion of the Law,
" given him by Jefifja, the Angel of the Law^
" ^nd^ Metdtron^ the Prince of Countenance^ he com-
*' municated to Eliezer-y and Eliezer to his Son
*' Phineas^ who was a great and excellent Prieft.

Thfjews fpend more Time in Meditation and
Prayers every Monday and Thurfday^ than on any
other Day of the Week, on Account of the re-
ceiv'd Opinion amongft them, that on thole Days
Mojes alcended to and defcended from Heaven.
And thus fay the Rahhins, " On Mondays and
" Thurfdays we are to pray more than on other
" Days, becaufe Mofes^ our Teacher, afcended on
" a Thurfday to Heaven, where he received the
«' Tables of the. LaWy and Rem i (lion and Pardon
*' for the Sins Ifrael had committed in ereding a
*( Gold^iiCalf : And on a Monday he defcended."
Rabbi Ifmael fays, " Metdlron^ the Prince of
*' Countenance^ informed me, that Mofes^ when he
^' afcended on high, learn'd th^Law in the Seventy
«' Ways of the Seventy Languages, as alfo the
*' Prophets and Hagiographa^ or the Remainder of
<« the Old Teftament. Of all which Mofes made
«' himfelf Mafter in Forty Days j but fprgot it in
<« one Hour. Whereupon God fent him Jefifja^
" the Angel of the Law^ to inftrudt him again.
«' And Mofes thankfully received his Inftruc-

{i)Pr. LXVIII. iS. (2) Numb. XVI. 47. ^

B But

10 ^he 'Traditions of the Jews."

But Rabhi Eliefer gives a quite different Account
of -his M'tter. His Words are thefe : '' The iixth
*' Time that the Lord came down from Heaven ,
*' was, wh.-n he defcended upon Mount Sinai^ as
*' we read- * And the Lord came down upon Mount
" Sinai, on the Top of the Mounts &c. On the fixth
** D y of the Month oiMay, the L ord appeared on
" Mount Sinai. The Mount was pluckd out of its
'' Plare : and after the Heaven was opened: the
*' Top of the Mount went into it ; and Darknefs
«' covered the Mount. But the Lord fat on his
*' Throne ; and his Feet refled upon the Darknefs;
*' as it is faid, ^ iq^ howed the Heavens alfo und
•' came down ; and D^rhnefs was under his Feet,

The fpeculative Rabbins have been very inquifi-
tive todifcover how it waspofliblc for Mofes to dif-
tinguiih Day and Night whilil he was in Heaven.
Rabbi E-.chai, in his Expofition on the Five Books
o^" Mofes, when he comes to thefe Words, 3 And he
was there with the Lord Forty Day and Forty Nights^
gi/es his Opinion upon the Enquiry, i.ow Mofes
could ciilinguifh the Time either of Day or Night?
fayi'-^g : " When the Holy and BJcfTed God gave
" Mofes the fVritten Law, Mofes knew It was Day,
*' And when God inflrudted him in the Oral Law,
'' he knew it was Night ; for Day and Night are
" ^like before God, as it is written, 4 And the Light
*' dwelieth with him. And again, 5 The Darknefs
*' hideth not from thee •, hit the Night fhineth as the
'^ Day, We read farther 'vci Medrafh : When Mo-
'' fes law the Planets and Stars bow before the Lord,
" he knew it was Night-, but when the Sun bowed
" before the Lord and worfhip'd him, he knew it
*« was Day ; as it is written, «5 And the Hofl of
*' Heaven worfhipped thee, " In the Jalhit Shimoni^

(i) Exod. XIX. 20. (2) 2 Sam.XXII- ro. (3) Exod.XXXIV .28 =
(4] Dan. XL iz. (5) Yi. CXXXIX, 12. (6j Nehem, IX. 6.

The traditions of the Jews* ix

on the Pfalms and the Five Books of Mofes^ are
thefe Words : '' When Mofes obferv'd, that the An-
«' gels praifed God with the Word HOLY, he
<' knew it was Day ; but when they praiied him
*' with the Word BLESSED, he concluded it was
«' Night. Alfo when he faw the Angels prepare
*' the Manna, defign'd for the Ifraelites, he reckon'd
** it was Day ; and when the Manna was fent down,
** he conjedur'd it was Night.

In the Talmud are many Things which are con*
tradi(5lory, and are confefs'd to be fo by the Rahtins:
yet t he y^-jx/j receive it as the Word of God ; and 'tis
llrenuoufly maintained to be fo in the Jewiß Trea-
tife entitled Lefdrjeh ; where it is faid : " If Mö-
*' fes our Teacher, on whom be Peace, had not
*' flruck the Rock, there would have been no Dif-
*' fention among the Ifraelttes ; but, on the Contra-
*' ry, every T hing would have' agreed in perfe(51:
*' Harmony. " And on thefe Words, j Is not my
Word like a Hammer that hreaketh the E.ock to Pieces ?
there is the following Expofition : " The Mea-
*' ning here is, that the Words of the Law arc like
*' Sparks of Fire, ifTuing from a Rock that is fbruck
*' with a Hammer. The Rock, ilruck with a Ham-
" mer, is the Cafe, that the Law is under various In-
'' terpretations ; that is, the ftriking on the Rock
** is the Caufe of fo much Difference, and that the
'' Comments on the Law are fo numerous. More-
*' over, with Regard to the Waters o? Strife, Mofes
*' ourTeacher,on whom be Peace, Ilruck the Rock,
*' which was theReafon that the Ifraelites diiTer'd
*' in their Interpretations of the Law, fo that what
««' One allows in it, another forbids. One reckons a
*' Thing clean, which another fays is unclean. "
In Jaikuth chadafch, in the Part entitled ^orah, it
(lands thus: " \^ Mofes had not flruck the Rock,

(i) Jerem. XXllL 29.

B 2 .the

12 The Traditions of the Jews,

" the Law would have been learnt without Trou-
" ble, without Contradicftion, and without Difcord.
" but it is faid, ^ And he heat the Rock^ and the Wa-
'' terfell down by Drops. Therefore thofe who learn
'<^ the Law^ are like a Hammer that beats the Rock;
" they can make no certain Conclufions about it,.
" and have it only by Drops,
. In a Talmud Treatife, which is intitled, Sota^ and
in Sanhedrln^ it is faid, " Afterwards the Difciples
" of Schamin'ai and Rillels encreafed \ who, not per-
'' forming the Service they were appointed to , did
" caufe Difcord to encreafe am.ong the Ifraelites ; fo
'' that the Law was, as it were, divided among them.
In Another T'ä.'/J Treatife, entitled Cholin, the Con-
tradictions in the Jewiß Writings and Traditions
are imputed to Pride; for there it is faid, " From
" the Time that Pride became predominant. Strife
'' and Contention encreafed withal.

In another Talmud Treatis, Eruvin^ is the follow-
ing PaiTage, Word for Word : " It is mentioned by
*^ Rabbi Abba^ that Samuel faid. Three Years has
*' the Houfe o^ Schammai and the Houfe of Hillels
" been at Variance. But when at a Time one of
'' them affirm'd, he was in the Right; and the other
'' was as pofTiiive, that himfelf was in the Right, a
*-' Voice came from Heaven and faid. What both
'^ Schammai and Hillels teach, is the Word of God,
*' and the Preheminence given to the Houfe of Hit-
*' lels is unjuft.

In another Tahnud Treatife, entitled Chagige ^
we find the following PafTage : " The Men of the
'^ Congregation are the Difciples of the Wife, who
'' are fummon'd together to ftudy the Law. Thefe
*< differ in their Opinions; One holding one Thing
" clean ; another holding it unclean. One forbids
*' what another allows. One judgeth this right.

(i) Num. XX. II.

" which

^he ^raditiom of the Jews. a^

which another judges to be wrong : How then can
I be inftrucfted in the haw^. The Text it felf allows
thefe Dirferences ; faying , Thefe Precepts are
given by one Paftor. One God has didated them.
One Prefer ver and Governor has fa id them. They
proceed from the Mouth of the Lord of all
Works, the ever bleffed God ; as it is faid, i Ani
God [pake all thefe Words. Then let thy Ear be
like unto a Funnel ; and prepare thy Heart to
receive the Words of Thofe who difallow, as well
as the Words of thofe who allow ; the Words
of thofe who efleem fome Things to be wrong
and the Words of thofe who efteem them to be
right ". And in the Book calPd Ammudeha ShU
fa in the Part entitled Ammud harevy^ it is written :
And altho' a Thing is forbid by one, which is al-
low'd by another, neverthelefs it is on both fides
the Word of God, and may on proper Occa-
fions, be clearly prov'd to be fo.
Nay thtjews go farther, and affirm, that the con-
tradidious or controverted Matters in thcTalmudwcre
deliver'd unto Mcfes by God in Mount Sinai , as may
be feen in the Jalkut Chadafh^ in the Part entitled
Luchoth^ where 'tis faid, that Vlofes received the
Law on Mount Sinais and even the Controverfies
between Schafmnai and Hillels.

Moreover, it is the Opinion of the Jezvs^ that the
Law was in Being before the Creation of the World;
and that Adarn knew it, and likewife fome of his
OnTpring, before it was promulg'd on Mount Sinai,
That it was in Being before the Creation Rabbi
Eliefer affirms in the following Account: " Scv^n
*■'■ Things were created before the World ; namely,
*' the Law^ HelU Paradife^ the nrone of Glory., the
«' Tempi e.i Repentance., and the Name of the Meffias.
*' How is it prov'd, that the Law was before the

CO ExodXX. I. '^ ' ~ ~'

'^ World?

^4 ^f^^ traditions of the Jews.

" World ? From what is faid in PrcvMlll, 12, Th^

*« LGrdpoJfcJfedme in theBegimng of his Wa'j^hefore his
'«' Works of Old. How is it prov'd that Hell is older
*' than the World ? From Jf. XXX. 33. where it
«' is faid, For Tophet, (which fignifies Hell-Fire,) is
«' ordain' d of Old \ or from yefterday, intimating he-
*' fore the Creation of the World, How is the fame
«« prov'd of Paradife ? From Gen, II. 8. where it is
*« faid, And the Lord God planted a Garden in Eden,,
«' Mikkedem i. t. from Eternity. '* as Rabbi Eliefer
would have it underftood ; but here the Senfe of
it is, towards the Eafl, '' How is it prov'd of
*^ the throne of Glory ? From PJalm XCIII. 2. ^'j
«« ^hr^ne is efiablißed of Old, Where the Words
*' of Old fignify from Everlafling. How is the Tern-
«' fie prov'd to be more ancient than the Wofld ?
«« From J er em, XVII. 12. A glorious high Throne
<« frojn the Beginning is the Place of our San^uary. ThQ
« Meaning of the Words, /r^^;^ the Beginnings \s^fro7n
«' before the Creation of the World. How is the fame
«' prov'd o^ Repentance? From Pfahn XC.2.3. Before
*' the Mountains were brought forth ^z.taf chef mo fclo,^
«' i. e. (as it is here falfly renderd,) didft thou make
*« that Men ßould repent. How is it prov'd of the
*« Name of the Mf^^j ? From P/^/w I.XXII. 17.
<« Hh Nameßall endure for ever, and from Micab
<' V. 2. But thou Bethlehem Ephratah,, thd* thou be Vit^
*' tie among the Thoufands ofjudah^ yet out oftheeßall
*' he come forth unto me^ that is to be Ruler in Ifrael^
*' whofe Goings forth have been of Oldy from Ever-
*« laßing.

The Talmud gives the Space of Time,in which the
Law was in Being before the Creation of the World.
'Tis there faid, that the Angels, when the Law was
given to Afofes, exprefled themfelves to God to this
'< Effedl: What has Man, born of a Woman, to do with
*' us? To whom God anfwer'd : He is come to receive
*' the LaWy They replied ; W\lt thou give to FUß

" ani

^he traditions of the Jews; t^

*« and Blood that acceptable and Sacred (Law,) whtchy
«' before the Six D ay i of the Creation^ lay by thee 974
" Times longer than the World has been created ?

In the Talmud it is maintaini'd, that Adam knew and
kept the La'-jo before his Fall. And in a Book call'd
Siphre Jaßemm^ mention is made of a Treatife, calPd
Sachuth Adam^ i.e. Adam'^s Innocence^ wherein *tis faid,
Adam committed no Sin in eating the forbidden Fruit.-

There are, in the Talmud^ many other Fa-
bles and many Abfurdities and ridiculous Quota-
tions, as from Holy Writ. In a Talmud Treatife
entitled Sanhedrin^ we read concerning the Duft of the
Earth, out of which ^J^w was form'd, thus: " Rab»
" bi Allir fays- The Duft, out of which the Firfl
*« Man was created, was gather'd from all the Cor-
*' ners of the Earth-, as it is faid ^ Thy Eyes did fee mj
«' Subfiance yet being imperfe5f% and again, 2 The Eyes
*' of the Lord run to and fro'' over the whole Earth.'**
Rabbi Ofchdja has out of Rof a Quotation which
fays " the Trunk of the firft Man was taken out of
*' Babel y his Head out of the Land of Ifraeh, and
*« his Limbs from the other Parts of the Earth.'*
Rabbi Ac ha fkys, '' The Pofterrors of ^J^/» were
" taken out of Akra from Agma^ a Place' in Baby^
" lon^ as Rabbi Solomon will have it." IntheDif-
courfe of Rabbi Eliefer, it is affirm'd, " That God
*' form'd Adam from the Earth which he had col-
*' ledied from the Four Corners of the World."

2. InBerachoth^ a Tahnudic Treatife, 'tis faid,
** that God form'd Adam^ with a double Vifage,
*' The PafTageruns thus: " Rabbi Jeremy^ Son of
Eliefer, fays, " God created the firft Man with
*' Two Faces ; as we read 3 Thou hafi faßion^dme be^
*' hind and before. ^^ Which Words Rabbi Salomon
explains thus ; " He made him with Two Faces,

(I) Pf. C^CXXIX. 16. (2) 2. Chron. XVl^. (3) Pf. CXXXIX. 5.

*' one

"jt 7he Tradifioni of f/je Jews,

<« one before and the other behind ; and cut him in
*' Two Parts ; and out of one Part he madi^ Evff^^*
In theTreatife entitLd £r^i;f;/, we read, ^hai u^dam
<< had a double Face, from the Words ^Thoif hafi
«' fafhionedme hebi;:d and before. On thefe Words, fays
*' the Eruuin^i Rabbi Salomon writes thus : He divi-
*' ded him into two Parts; for on the one Side he
<« was a Male, and on the othf^r a Female.'* In
IBerefchith rahba^ in the eighth Parafha^, we read thefe
Words: *' Rabbi Samuel^ Son of Nacbmans^ faid,
*« In the fame Hour, wherein God created Man, he
*' made him with two Faces, and fawing him afunder,
^« made the Back part to each of them, one on this
*« Side, the other on that.

In a Talmud' Treat) fe , entitled Cbdgigaj we
find the following Account of the Size, in which
^dam was created. " Rabbi Eliezer fays, that the
<« Firft Man reach'd from the Earth to the Firma-
<^ ment of Heaven ; but that, after he hadfmn'd,
*' God laid his Hands on him, and reduc'd him to a
•' leis Size : As we read, 2 J fid haß laid thine Hand
*' tipnme. Rabbi Jehuda afferts, that the i?^^ had
«' faid. The Firft Man reach'd from one End of the
«<: World to the other : As we read, 5 Since the Day
*« that God created Men upon the Earthyjrom the one
*« Side of Heaven unto the other. But, ^fter he had
*« finned, God laid his Hands on him, and reduc'd
*^ him to a fmallSize: As we read, ^And haf: laid
*' thine Hands upon me. On the Words,' Frö;7W/^<f
*' one End of the World to the other,, Rabbi Salomon
*^ writes thus : When he lay down, his Head was
*^ in the Eaft, and his Feet in the Weft.

The 'Talmud Treatife , entitled Sepher Gilgu-
lin, gives the following Account, where the Mem-
bers of Adani^s Body lay, when they were created :

(I) Pr. CXXXIX. 5, (2) Pf.XXXIX. 5. (3) Deut. IV,32. (4) P^-
XXXIX. 5.

^^ At

^he Traditions of the Jews. 3:7

«« At the Inftant of his Creation J his Head, Throat
«' and Neck, were in the Midft of Paradlfe^ and his
«' Trunc, and other Members, in the other Parts of
<> the World " Farther, in a Book entitled Refcbitby
Cochma^ there is the following Account of Adarns
Heel.^' The Ball of the Heel of the Firft Man eclip-
«' fed the Globe of the Sun. " In the Jalkut Shimo-
fih on GenefiSy the Size of ^J^z^ is thus defcrib'd :
*' His Height, at his firfl Creation, was from the
" Earth to the Firmament of Heaven. And when
" the miniftring Angels firft beheld him, they trem-
^' bled for Fear, and immediately afcended to Godj
*^' and thus addrefs'd him : O thou Lord of theUni-
*' verfe, there are two Principalities *, that is, there
*' are two Gods in the World. Whereupon God laid
*' his Hand upon Man, and reduc*d him to the
^' Length of aThoufand Ells/ In Sepher GilguUm the
Account ftandsthus: "The Firft Man reach'd at his
<« Creation from one End of the World unto the
'' other •, but he was afterwards lefTenM to the Size
«' of One Hundred Ells. It is to be obferv*d, that
*' at firft, he was as tall as the Word is long j and
*' a Hundred Years would be fpent in travelling from
*' one End to the other.

In a little Treatife entitled P/>if, by Rabbi £//<?-
jery we find, / that the whole Creation worfhip'd
the Firft Man, The PafTage runs thus : 'The Length
*' of Adam was from one End of the World to the
" other: As it is faid, ^ Thou haß faßioned me he-
*' hind and before. The Word hebzndy fignifies the
*' Weft ; and the Word before^ the Eaft. And
'' when he faw the Creatures which God had crea-
** ted, he began to magnify God his Creator, and
*' faid, O Lord, how great ayid how. ?nanifold are thy
<c W'orks ! he ftood upon his Legs, and was torm'd

li^. Chap. 2. (2} P£ 139. 5.

1 8 Tth ^raditiom of the Jews.

'' in the Image of God. But when the Creatures
'^ Taw him, they were terrified, fuppofing him tobe
" their Creator, and came to worfhip him ; which
'' he perceiving, he faid to them,! You are come to
*' worfhip me •, but come, let us cloath our felves
*' with Strength and Glory, and accept him for our
*« King, who created us all ; for 'tis the People
*' make a King, and not the King by himfelf. And
'' Ada7n went forth and ackriowledg'd God for his
*' King •, and the whole Creation follow'd him, and
^' faid, The Lord is do at bed with Majeßy. '

Concerning the Angels who would have worfhip'd
Ada7ny we have, in the Treatife entitled Nißmath
Jdam, and other Talmudic Treatifes, the follow-
ing Relation : '' When God created the firfl Man,
*• the miniftring Angels were deceived in him, and
«'• were about to fay to him Holy^ &c. fuppofmg
*« him to be God. How did God undeceive them ?
*' He let adeep Sleep fall upon him -, by which they
«' knew he was Man, And this is what is written, *
" Ceafe ye frofn Man^ whofe Breath is in his NoftrilSy
*' for wherein is he to accounted of ? " A little after,
" 'tis faid, '' In Truth, Adam was look'd upon as
<' a Divine Being ; for the Balls of his Heels hid
*' the Light of the Stm. " In Sepher Gilgulim we
find the like PafTage, with the following Addition:
*''- Plow much more would the Glory of his Face
^«^ (ohfcure the Light of the Sun.) And this Was the
" Caufe of the Millake of the miniftring Angels
*' when they firfl beheld hini. For the Removal of
" which Miilake, God caus'd a deep Sleep to fall
" upon Ada?n \ which, as it was ä humane Property,
'' let them fee his ^2/;»^«^ Nature.

In Sepher Chafidim wt find the following PafTage •
" The Firfl Man reach'd from one End of the

/UFf'9^1^ (^)ll^.^^, ^^^ ^^

t' World

^he l^raditions of the Jews. r^-

World to the other. And the Miniilring Angels
were ready to fay to him, Holy^ Holy^ bccaule he
fiird the whole Earth. But God carne and made
him lefs, and the Pieces of his Flefh, ( which had
been taken from hm^ to make him lefs ) were laid
round about him. Then faid Adam nnto God,
Why haft thou made Spoil of me.? why doft thou
rejedt the Work of thy own Hands ? As it is writ-
ten y ' Thou hafi laid thy Hand upon me. Then
faid God to Adam^ I will reftore thee. BefriiitfuU
and multiply y and replemfh the Earthy as thou didft
before. And this is the Foundation of the Saying
among us, ne Son q/"David doth not come^ till all
the Souls of the Body of Man arefinißfd.or have all
appeared in the World, For God faid farther to
Adam^ Take the Pieces and fcatter them over the
Face of the whole Earth. And in every Place,
where thou fhalt fcatter them, fhall they turn in^
to Duft ; and all thofe Places fhall be inhabited
by thy Seed. In the Place thpu fhalt pitch on for
thy Seed, the Ifraelites^ there Ihall they dwell.
And this is What is rcferr'd to in J er. II. 6.
Through a Land which no Man hadpafs^d through ;
and where no Man dwelt. That is, there was no
Place where he fow'd not his Flefh.
Again : In a Talmud-Treatife, entitled Cha-
giga^ 'tis faid, that God, in thp Beginning, created
a Light, by Means of which Adain could view the
World from one End to the other. The whole Paf-
fageisThis: " Rabbi £/f^r has faid, Adam^ by
*' that Light which God created in the Beginning,
*' viewed the World from one End to the other. ^*
Of this Light, in the Great Jalkut R^uheni^ m the
Parafha Kitiffa^ it is thus written : '' God fhew'd the
*' Light, which he created in the Beginning, to

I. Pf. 139. 5.

C 2 'f xh>.

iÖ ^he ^raditms of the Jews;

*' theFrifl Man ; by which Light the Man could
<' view the World from one End to the other. The
'' fame Light God fhewed unto David: On which
" Account David prais'd him when he faid : HoiJi}
'' great is thy Gcodnefs which thou lay eft up for thofe
^^ that fear thee'! The fame Light was fhewn to JVfö-
«' fes-, who, by Means of it, could fee from Gilead to
^ Dan. But when God faw the Approach of the
*^ Three wicked Generations, namely, the Genera-
«' tion of Enos, the Generation of the Floods and the
*« Generation of Confufion ( at the Building of the
«' Tov/er of Babel) he hid this Light. To Mofes-
*« he gave it for the Space of three Months. But
«' when Mofes repair'd to Pharaoh., he took it from
«' him ; but gave it him again on Mount Sinai,
<' Mofes made ufe of it daily : And the Children of
^' 7/r^<?/ werenot a^vle to approach him till he had
^^ covered his Face with a Vail.

8. The Talmud-Treatife, entitled Sanhedrin ,
mentions how long Jdam continued in Paradife. The
PafTageis this: " Rabbi Acha., the Son to Channina,
has faid,The Day has Twelve Hours. In the Firft
Hour, the Duft, of which Adam was form'd, was
brought together. In the Second, this Duft was
made a rude unfhapely Mafs. In the Third, the
Limbs were ftretch'd out. In the Fourth, a Soul
was lodg'd in it. In the Fifth, Adam ftood upon
his Feet. In the Sixth, he aflign'd the Names
{of all Thing that were created. ) In the Seventh
he receiv'd £z;^ ror his Confort. In the Eighth,
Two went to Bed •, and Four rofe out of it ( the
Begetting and Birth of two Children in thatTifne-, name-
''y Cam and his Sifter. ) " In the Ninth, he was for-
' bid to eat of the Fruit of the Tree. In the Tenth,
' he difobey'd. In the Eleventh, he was triedj
' convicted, and fentenc*d. In the Twelfth-, he was
'^"banifh'dj ^r driven €ut of the Garden.

^Joe traditions of the Jews 2*

#
In the Treatife, entitled Bereßith rahha^ in the
Twenty 'fecond Faraßa^ we have the following Ac-
count of the firil Generating of Children: " Rabbi
«' Eliefer^ the Son of y^rm, faid, Three Miracles
" happen'd on the fame Day. For, on the fame
" Day they ( Adam and Eve ) were created, they
*' lay together ; and on the fame Day Eve brought
«' Children into the World. RabViJehoßa^ the Soa
^^ of Korcha^ has faid, Two went to Bed -, andSe-
<« ven rofe out of it, ( that is to fay^ five Children
'« were borK, namely ) Cain and his Tv/in ( that is^
" his Sifler ) and Abel^ with his two Twins, {or Sif-
'^ ters.

A Treatife entitled Emeck hammelecb^ in the

43d Chapter, gives the following Account of the

Eating the forbidden Fruit : " The Serpent was en-

*' vious of Adam^ on Account of £'j:;<?. And hav-

*' ing polluted her, he inveigled her to eat of

'' the forbidden Fruit. As foon as (he perceiv'd

*' fhe was entangled in the Net Jezer hara^ i. e. Evil

" Nature^ fhe fought to drav/ Adam into the fame

*« Snare; and having given him of the Fruit, he

" eat of it \ As it is written in Gen. III. 6. And /he

*' gave alfo unto her Husband^ and he did eat, Whea

*' he had eaten thereof ignorant] y, he went and

*' eat of it prefumptuoufly, being prefently govern'd

*' by Jefer hara^ i. e. Evil Nature. She,(Eve) gave

'' alfo of the Fruit to every Animal to eat; and by

*' that Means drew them all into the fame Snare

*' with her felf; excepting one Bird, which iscall'd

*' Choi, and is mentioned in Job, XXIX. 18. And I

'' will encreafe his Da s like untoQhoVs " (underßood

of the Bird Phoenix.) And the Zeena ureena fays, "'And

*' fhe {Eve) gave to all Beafts, both v/ilde and tame,

*' and to the Birds, to eat of the fame Apple. Rabbi

'■^ //J(?;2 fays, the Bird C/jö/ liveth a thoula-nd Years;

^' and that, when fhe hath liv'd up to that Time,

^' ilie falls away ^ her Feathers drop ofr ; and fhe is

' • reduw'd

t^ TJje traditions of the Jews.'

«^ reduc'd to the Size of an Egg. Then does her
'' Youth return, and fhe grows again.

*Tis faid of Adam^ in feveral Talmud- Treatifes,
that he had Coition with every Kind of Beaft, be-
fore he cohabited with Eve. For Inflance, in a
Talmud-Treatife, entitled Jeramoth^ there is this
Paflage, *^ Rabbi Eliefer has faid. What is that
«' which IS faid in Genefis II. 23. Bone of m'j BonCy
*' anä Flefh of my Fleflj. This PafTage teacheth us,
V that he (Adam) had Coition with Beafts, botli
«f wild and tame, of every Kind ; but his Mind
<« could not be fatisfied 'till he cohabited with Eve.^*
In the Treatlfe, entitled Zeena IJreena^ we have the
following Account, 'Tis faid by Some of the Sages,
*« That the Firft Man had carnal Knowledge of all
*^ Animals, but could not be induc'd to chufe
«« any one of them to be his Wife. " In Jalhut
Chadaß^ another Treatife, *tis faid, " The Firft
*' Man was ftain'd with three Crimes \ namely,
*.' Fornication, Bloodfhed, and Idolatry. " In the
little Jalhit Ruheni, in the Part entitled Mitha^
Numb. 8. there is the following PafTage c^uoted out
of the Afar a Maamaröth^ " David tranlgrefs'd like
" the FirflMan, and was guilty pf Idolatry, For-
'' nication and Bloodfhed.

But the Jews can^th^eir idle Notions of the
Wickednefs of Adani^^?i greater Extravagance ;
For They charge him with forfaking Eve for the;
Space of One Hundred and ThTrty Years, and coha-
biting aU that Time with Female Devils-, and charge
Eve^ likewife' with cohabiting, during his A bfence,
with Male Devils. Tbefe Charges of the Jews., a-
gainfl our firfl Parents, particularly ?ppear in Bechai\
Comment on the five Books of Mofes., in the Paraf-
cha Berafcbitb ; where 'tis faid, That " for all the
*' Space of One Hundred and Thirty Years, dur-
^' i-g which Adam forfook his Wife, Female Spi-
rits

^he I'radiliom of the Jewi ti

^< rits were enamour'd of him -, and he lay with
«' them ; and they brought forth Males : And Male
*« Spirits were enamour'd of Eve^ and lay with
*« her ; and Ihe brought forth Female?. " In the
'JalkutShi?noni^ upon Geneßs, we have the following
Account., '^ In thofe Years, during which the Maa
" was banifh'd, he begat a Generation of Devils,
" Spirits, and Hobgoblins ; as we read, * Adam
** liv*d One Hundred and Thirty Tears ^ and begat a
«< Son in his own Likeiiefs^ after his own Image.
** For during that Time he begat None after his .
*' own Image : In that Time he begat Devils ^
'' and other evil Spirits, but Nothing of the Human
*' Kind. " But in Emek Hammeleck there is a quite
different Account of the Manner in which Jdam
pafTed the faid One hundred and thirty Years ; and
'tis this, *' Rabbi Shi?neon has faid. There is No-
" thing to be compared to Repentance. This is evi-
" dent from the Firll Man j who was guilty of three
*« Capital Crimes; namely, Idolatry, Fornication,
*' and Bloodfhed : Yet God accepted of his Re-
*' pentance, as it is well known : And Adafn was a"
*' great Penitent, fmce, for the Space of One hun-
*' dred and thirty Years, he flood in the River Ci-
*' chon failing.

In a Talmud-Treatife, entitled Avoth^ written
by Rabbi Nathans^ there is a ridiculous Account of
Adam\ Intention to eat Hay (or Grafs) with his Afs,
cut of the fame Rack. The Paflage is this '« When
*' God had faid to the firfl Man, Gen. III. i8. Thcu
" ßjalt eat the Uerh of the Fields the Man trem-
*' bled throughout every Limb, and faid, O Lord
*' of the IVorld^ I and 7ny Beaft (i. e. Afs) will eat
" out of one Rack. Then God fiid to him, Bee auf e
" thy Limbs did tremble^ in the Sweat cf thy Brews

* Gen. 5, 3.

^' ßjaU

£4 216^ traditions of the ]tvfsl

*' ßalt thou eat Bread, This Fable has likewife
a Place in a Talmud -Treatife, entitled Pifachm-^
and runs there thus, " When God had faid to ^^ä;;?,
*^ T'/Jör/Zj and Briars ßoall it (the Earth) hring forth
" ^/«/i? thee S Tears flow'd down his (Adam's)
*« Cheeks ; and hefaid, O /Z?ö2/ L^r^i of the IVorld^
*' //^W ^3; y^ wi// ^0/ Ö2// of the fame Rack, But the
*' Lord faying to him. In the Sweat of thy Brows
*' ßalt thou eat Bread ; he was again at Reft.

I fhall now fhew, from 7<?w//ä Writers, the No-
tions of the Jews concerning the Knowledge or
Learning of Adam. In the Twenty firft Chapter of
a Treatife, entitled, Avodath Hakkodefch, we have the
following Account : The Theologifts or Divines fay,
*' That (the Angel) Bafiel was his (Adam's) In-
*' ftrufter or Teacher : When he was in Paradife
*^ (the Angel) Ragiel brought (him) from Heaven
'' a Book ; by means of which he conceived mighty
" Things concerning the Upper Region^ which
«' Things were not conceived by the Angels of the
*' Moft High. And the Upper moft {the Angels of
*' Heaven) aflembled before him, to hear the deep
•^^ and wonderful Secrets which were revealed in that
*' Book ; faying, =^ Exalt thy felf^ O Lord^ above
*' the Heavens. But the Injjrudler of Sem was (the
*' Angel Jophiel. " And in Sohar, at the Paraßja
Bereßith^ we have another Account of this Mat-
ter ; which runs thus, '' When Adam was in Para-
*' dife, Godfenthimby the holy Angel i?^y/^/, who
*' is plac'dover the Secrets (or Learning) of the Up-
*« per or chief Angels, a Book containing the Writ-
*' ings and Wifdom of the Upper Angels» And he
*' (Adam) divided (or %^/?(f^) the Seventy different
*' Kinds of Wifdom, in his Hundred and feventy
" Difcourfes of the Upper Wifdom., m Order to at-

(i; Gen. 3.18,' (2} irah37,6.

"f'he Traditio72S of the Jews. i^

^'^ tain, by the Means of the Book, to the Scriptiii-e
of Wifdom ; and to know the Fifteen hundred
KeySy which' 'twas not given to' the Upper
Saints to knov/ ; and which were kept fecrct in
that Book, 'till the Time of Adam. When it (the
Book) was given to Adam^ the Upper Angels
afTembled [hefort him) to hear and to know {the
Contents thereof) and faid. Exalt thy felf^ O God,
above the Heaven's. In the fame Hour, the holy-
Angel Hadarniel czmt to him', and faid, Adam,
Adam^ the Glor'j of thy Lord was hidden : For the
Upper Angels are not permitted to know the Glory
of thy Lord ,; But to thee it is permitted to knozv
All. This Book was kept fecretly by Adam., 'till
he went out of Paradife : . And every Day he
made ufe of the Treafure of his Lord. And he
knew the Upper Secrets, which the Upper Saints
of God, namely, the Angels were Ignorant of
But when he had tranfgrefs'd, and departed from
the Commandment of his Lord, the Book flew
from him, and he beat on his. Forehead and
wept, and went into the River Gichon^ up to his
Neck *, and the Water (thereof) made his Body
foul \ and his Luftre faded. Then God beckon'd
to Raphael., and permitted, that the Book fhould
be given him {Adam) again. And Adamut^t6t-
ed not to read it. He [Adain) left it to his Son
^eth \ and, from one Generation to another, it
defcended to Abraham., vt^ho, by Means thereof,
faw the Glory of the Lord." Among other
Con traditions in the Jezvifi Accounts of Adam,
already quoted, this can hardly be fuppos'd to have
efcaped the Reader, viz. That it is here faid, Adam
did every Day^ in Paradife, fnake Ufe of the Treafure
of his Lord, or did every Day read in the Book
that was given him ; whereas, according to fome
Paffages in the TaknmU and other Jewijh Writ-

D ings.

26 ^he Traditions of the jews. '

ings, already cited, he continued in Paradife but
one Day.

The Rabbinical Writings, likewife, mention a
certain Staff which was given to Adam, Of this
Matter we have, in the Fortieth Difcourfe of Rab-
bi Eliefer^ the following Account. *' Rabbi Levi
" fays, the Staff, which was created between the
«' Stars, (f; e. in the Evening) was given to the
" Firft Man in Paradife. Adam gave it to Enoch i
" Enoch to Noah % Noah to Sem% Sem to Abra*
" ham ; Abraham to Ifaac \ Ifaac to Jacob, Ja^
"•<• cob carried it along with him into Egypt ; and
'' gave it to his Son Jofeph : When Jofeph died,
" his Houfhold Goods were feiz'd and carried
" to the Palace of Pharaoh^ who was well skill'd
'' in Enchantments. When Pharaoh faw the Staffs
«' and read the Infcription upon it, he fet an
«' Efteem upon the Staff, and planted it in the
'' Midft of the Garden which belonged to the
" Houfe of Jethro. He only (Pharaoh) might
" view this Staff. No other Man dar'd to ap-
" proach it. But Mofes, when he was come into
*' his (Pharaoh's) Houfe, enter'd the Garden of
^' Jeihro \ and feeing the Staff, and having read
*' the Infcription, he laid hold of it and carried
" it away. When {afterwards) Jethro faw MofeSy
'' he faid, he will deliver Ifrael out of Egypt-,
*< and for that Reafon (or, on that Perfwajion)
" gave him his Daughter Zippora to Wife; as it is
«« faid, Exod. 2. 21. And Mofes confented to ft ay
" with that Man.^^ In the little Treatife, enti-
tled Medraß Fijofcha, we are told of Mofes's fpcak-
ing to the following Effedl. '' When I was grown
*' up, I went out to fee the Oppreffion of my
*« Brethren ; and I faw an Egyptian Man ftrike a
'' HebrewM^n, one of my Brethren. I druck him
" dead, and buried him in the Sand. When Pharaoh

'' heard

The Traditiom of the Jews» 27

«« heard of this, he intended to take away my.
f?' Life : And, by his Order, a Sword being
*' brought, which had not its Equal on the whole
*' Earth, he endeavour'd to flay me with it ten
«' Times. But the Holy and BlelTcd God wrought
*' a Miracle ; for my Neck became as hard as a
<' Marble Pillar ; and the Sword had no Power
** over me. And then I made my Efcape to Je-
" thro ; who caus'd me to be kept feven -Years
*' bound in Prifon. When I went out of Egyp.^
'' I was Forty Years old. And {as) I flood near a
*' Well, I beheld Zippora^ Jethro's Daughter.
*' And when I had feen, that Ihe was chad, I
" told her, that I would marry her. Then did flie
" acquaint me with her Father's Cuflom, faying to
*^ me, my Father tries, at a certain Tree he has
*^ in his Garden, Every one who has a Mind to
*' marry one of his Daughters : For as foon as he
*' {the Party) comes near the Tree, he is fwal-
'' low'd up. Whereupon, I ask'd her, whence
*' that Tree was brought ? And flie anfv/er'd me,
" the Holy and Bleffed God, gave to the firll Man
*' the Staff, which he created in the Evening of
" the Sabbath. The Firil Man gave it to Enoch;
'' Enoch to Noah \ Noah to Sem j Setn to Ahrahatn;
'^^ Abraham to Ifaac *, and Ifaac to Jacob ; Jacob-
*' brought it into Egypt^ and gave it to his Sonjo-
*' f-Pk' After the Death of Jofeph^ the Egyptians
*' pliinder'd his Houfe, and carried his Staff to the
" Palace of Pharaoh \ Jethro was one of the great-
*' ell Magicians in Egypt. Hefaw the Staff, and,
*, having a greatFancy for it, Hole it, and brought
*' it into his Houfe, On this Staff was cut the
<' Schem ha?nphoraß ; and on it were infcrib'd the
*' Ten Plagues which the Holy and Bleffed God,
" fufier'd to come upon Egypt. It was kept many
f^ Years in my Father's Houfe ; 'till, at Lengthy
.. D 2 *< he

28 T^he traditions of the1v^%\

*^ he took it in his Hand, and went into the Gar-
«' den, and put it into the Ground. And when he
*f enter'd the Garden again, wirh an Intent to take
*' it away, he faw, that it had fprouted and blown,
*' and had ripe Almonds upon it. He left it
" Handing. And therewith he uferh to try Every
'' one who feeks a Daughter of his in Mar-
" riage. " According to this PalTage, the Staff
was of the Almond Tree. But according to the
following Paffag'", in the Jalcut Chadaß^ in the
Part entitled Adam^ ir was from the Tree of Know-
ledge. " Tile Scatf" of Mofes was trorn the Tree of
<' Knowl.^dgeof Good and Evil-, the Communion of
'' Mairaton and SammaeU wherefore Mofes fmn'd,
'' and b?atthe Rock. But when he had repented,
«^* another Staff was given him, of the Tree of
*' Life. " To conclude, The Charadters upon the
Staff, which fignified'the ten. Egyptian Plagues,
were the following ; d, z, k, a, d, s, b, a, c,
b ; which are thus explain'd -, Dam, Blood ;
Zephardeim^ Frogs ; Kinnim, Lice ; Arot, Va-
riety of Vermin ; Defer, the Plague ; Scheahin,
Ulcers •, Barad, Hail ; Arheb, Grafhoppers, Chof-
check, Darknefs ;, Bechor, the Firif Born.

According to Jewifi Authors, the Law was
taught by Adam to Seth ; by Seih to Enoch -, by
Enoch to Sgm \ and by Sem to Abraham. In the
Twentieth Chapter of the Third Part of a Hehrem
Treatifc, entitled Avodaßj Hakkadeß, we have the
following PafTage, " I have found in Medrafch^
" that Rabbi Jochanan, the Son of Nur'i, faid,
" The Holy and BlefTed God, took Sem, NoalJ"^
*' Son, and diftinguiili'd him as his Servant, and
"a Priefl of the Moft High. He filled him with
'^ Majefty, and called hm Alelchifedek, a Priefl of
*' the Moil High, and King of Salem, And his
«^ Brother Jat)het learn'd tlie La'W in his School,

^^ 'till

fk l!'raditlom of the Jews. 2:9

^« 'till Abraham came, who (likewife) learnM the

*' Law in the School of Se7n, After which, God

^«^ conversed only with Abraham ; and all the others

*' were forgotten. But Abraham prefented him-

*^« felf before the Lprd, and pray'd, that his Glory

*' nriight continue in the Houfe of 6Vw; which was

*' {accordingly) promised him ; according to what is

*' laid in PJal. no. 4. Thou art a Prieß for ever^

*' after the Order of Melchifedek. Rabbi lochanan^

*' hasfaid, Was not ^(^/j/:?^^ the Firft-born ? Why

*' {then) was the Priefthood given to Sem ? Becaufe

«' he continually ftudied the Law, and feparated

*« himfelf from the Ways of the World. Whence

^' then had he the Law ^ The firft Man, Adam^

" knew the Law and left it, in Tradition, to his

<^ Son Seth. Afterwards, the Earth poffefs'd it,

*' 'till 5'^;;2 came, who fludied it. Rabbi Jofe has

*« faid. If the Law was in the School of Sem^ what

'^ Need had God to order the Seven Commands to

*' be tiught the Children of Noah^ fince the Law

'' was written long before (them)? To this Rabbi

*' Ifaac has anfwerd. At the Time the Flood came

*^ into the World, and they went into the Ark, they

*^ did, through their great Dread, forget the Law»

*' And God faid. If I ßjould enjoin them to keepvi'^

*' Command?nents^ they would zvbollj cafl off the Tokey

*' as others have done^ who faid (Join. 14.) We

«' defire not the Knowledge of thy Ways. For

*' which Reafon 1 will give them but a few Words

'' (Laws)', to the End they may keep them, 'till

<« He comes who fhall keep it (the Lazv) whole.

*' And this was Abraham-, according to what is

" faid, * Becaufe Abraham has obeyed. When he had

*' learn'd the Law from Sem, he charg'd himfelf

«« with the keeping of it all.

* Gen. 26. 5.

JO ^he T'raditions of the Jews,

In the Treatife, entitled Shalßikfh, there is the
following PafTage. " 'Tis not to be doubted but
^ the Firft Man, as a Being created by the Hand
' of God, underftood all Wifdom, both Divine
' and Human, contain'd in the Law of Moje^ ;
^ which was created in Perfetflion before the World,
' as w-e are taught by our Sages of blelTed Memo-
' ry, upon the Words, Prov. 8. 30. Then I was
' hj hhn^ as one brought up with hm. Wherefore,
' we may fay, that he was in the fame Degree
^ with our Inftru6ler, Mofes^ (on whom be Peace)
^ and with Salomon^ in all Natural Knowledge.
' Nor need we doubt but that all Fathers natural-
^ ly wifh to fee their Children as perfed in Know-
' ledge as themfelves •, nay, to exceed them : For
' a Father, who is a Teacher, is not jealous of his \
* Child as a Scholar. And fince it is fo, no
^ Doubt but Adafn infiru6led his Son Scth^ who was
' born after his own Image and Lil^enefs, in all
' his Wifdom. And from him it defcended to
« Noah -, and from Noah to Abraham^ and the Ge-
' nerations atter hirn ; 'till the Law was given on
' Mnunt S>inau For there the BlefTed God gave it
' publirkly to our Inflrutler Mofes^ on whom re-
^ main Peace, and to all Ifrael, And from them
^ it has defcended, from Generation to Generation,
^ to this Day.

In Rabbi Menachem Rekanat\ Comments on the
Pentateuch, in the Paraßa Berefchith^ upon the
Words, * And Cain talked with his Brother Abel,
there is the following Matter. '<• Some of the Ca-
*-' halißs fay, diat Cain and Ahel talked together
*' concerning tnc Paraßa (or the Divifion of the
*^ Law of Mojes) wherein the 7Ä2.Ü or Zizis (i. e.
*' Frino-es or Seams) are treated of ; "f and the

Gen. 4. 8. f Numb. 15- 3^: 39^4^-- 4i-

'« Quarrel

^he ^radttiom of the Jews.' 3 1

f« Quarrel between Cain and Ahel began abouc
^« the Zizfj. " But in a Treatife, entitled ^wa-
deha Schefa^ in the Part Ammiiä harevii^ there is
another Matter aflign'd as the Caufe of their Strife.
The Words run thus, *' Our Rabbins, of bleffed
*' Memory, have faid, that Cam and Abel divided
** the World between them : That Abel was to
*« have the moveable, and Cain the immovable
*« Things thereof. Upon which Divifion, there
*^ arofe a Quarrel between them. For Abel faid to
•' Cam^ ftrip of the Cloaths which thot weareft up-
<' on thy Body, for they are Part of the Moveables,
*' and belong to me. Whereupon, Cain faid to
** Abel^ Avant ; get thee up into the Air \ for thou
*« poffeireft not the fmalleil Part of the Earth,
'' And Cain^ when he had utter'd thefe Words,
«' flew AbeL " The ^argum Jerußdlmi^ under the
Words, "f And Cain talked with his Brother Abely
contradi6ls the foregoing Accounts of the Quarrel 5
faying. That Cain^ out of Refentment, (becaufe
God had not regarded his Offerings) had faid to
Abely that there was neither Day of Judgement,
nor Judge, nor. Eternal Life. Whereupon, Abel
argu'd with him, to fhew that there were. Hence
a Quarrel arofe, which grew to fuch a Height, that
Cain bc3.t Abel to Death.

- In the Jalkut Schimoni^ 'on thefe Words, * / zvill
hlefs the Lord, who hath given me Counfel ; 'tis faid,
that Abraham had no Teacher to inftrud him in the
Law, but that his Reins performed that Office*
The Pallage is this; '« Rabbi Samuel, Son of Nach-
" mafii, interprets thefe Words concerning Abra-
«« ha7n. His Father did not teach him : Nor had
*^ he any Mailer to inilrud him. Who then taught
" him his Wifdom? We learn, that Rabbi Sime-

[Gen. 4. 8. *PCiLi6. 7.

^f T!he Traditions cf fie JcVvsT

«« ofi^ the Son of Joacbi^^has fa id, Thefe Words,/
<' teach us, that God had provided him with Two
^' Reins ; out of which iffued Wifdom and Under-
« (landing. " And to this Purpofe fpeaks the Beref-
chith Rabhd^ in the Ninety fifth Paraßa, "• At;
«« every Place, where Jacob fat down, he lludied
^' the Law^ as his Father had done before him*
«' But the Law was not yet given. And yet 'tis
«* faid of Abraham, * Abraham kept my Co7n-
*' fnandments^ tny Statutes, and my Laws. Whence
«^ then did Abraham learn the Law, Rabbi Simeon
«^ fays, that his Reins were fafhion'd like two Wa-
«' ter-Veflels ; and out of them did flow the Law..
^^ Whence is that prov'd ? From Pf, i6. 7. My
*' Reins alfo inftruEl me in the Night Seafons.

In a Talmudic Treatife, entitled Kiddufchim^ "Y
(Fol. 21. Col. I.) is the following PafTage concern^
ing Abraham, " We find. That Abraham kept the
*' whole Law,, before it was deliver'd -, according to
" what is faid, in Gen 26. 5. Becaufe that Ab rah a?n
^' obefd my Voice, and kept my Charge ; ('chat is,
*^ he perform'd what I charg'd him to do) fnj
*' Com7nandments^ 7ny Statutes, and 7ny Laws, ^^' And
in the Treatife, entitled joma {Fol. 28. Cot. 2.) 'tis
thus written ; " The Raf, and, if thou wilt, the
Raf Afchi has faid, "-Our ¥2it\\tY Abraham kept
*' even tlie Law concerning the Mingling of Viflu-
*' tuals : For in Gen. 26. 5, 'tis faid, my Laws %
<' which comprehends both the Written and the
•' Oral Law. " There is, in the Berifchith P^abbai
in the Sixty fourth Paraßa, a PafTage to the fame,
Purpofe running thus. " Ot the Law concerning
<' the Mingling of Victuals, Rabbi Bechai, in his
*« Comment on the Five Books of Mofes, m the Pa-
" rafcha Lech Lccha, writes thus -, Our Father Abra^

I, ■ - -iw 1 — niT «a^— — ' I ' " ' II«

* Gen. 26. 5.

Tthe Traditions of the Jews. 33

*^^ ham^ on whom be Peace, obfei-ved the Lait\ and
*^ the Service of God), even that (Law) concern-
" ing the Mingling of Vicluals.

Rabbi Bechaiy in his Comment on the five Books
of Mofes^ would fliew, that Ifaac y^A% call'd to the
Study of the Law at three Years of Age. He fays,
that *' Abraham'' -^ putting olf the Feall for Ifaac
" 'till the Day he (Ifaac) was wean'd, muft be thus
" explain'd : That the Day he (Ifaac) was wean'd,
" he was turn'd to the Study of the Lavj. And we
'' are not to wonder at this ; for Abraham, when he
*' was but three Years old, knew his Creator. Where-
<* fore he (Abraham) neither prepar'd the Feaft on
«^ the Day of Birth, nor on the Day of Circumcifi-
'' on, but delayd it 'till he (Ifaac) was wean'd \ be-
*' caufe he would rejoice over his Son in the Joy
<«^ of the Law: According to the Words in IJ. 28.
^' g^JVhom ßjall he teach Knowledge? And whom
'' ßall he make to under ft and Do Brine ? Them that
" are weaned from the Milk^ and drazvn frojn the
'' Breafts. " That Abraham knev/ his Creator ac
the Age of three Years, is aiferted in a Talmud-
Treatile, entitled '^edarlmy * and in the Berefchith
Rahba, in the Ninty Fifth Parafia. And the Jews
believe firmly, that he had much Underftanding at
that Age. But this is fliort of what is faid of
Ben Sir a, in a little Jewijh Treatife under th^t
Title: For 'tis there flid of him, f " That he not
" only fpoke, v/hile in his Mother's Womb j but
'^ was like wile, as foon as he was born, endued/
" with much Knowledge, and utter'd many reafon-
" able and judicious Matters.

But thefe Things are hardly fo flrange as the
Matters for which we Ihall next quote the Jewifi
Writings. Rabbi Salomon Jarchi, in his Comment

* /"<//. 32. CgL I. f FqL 2. Col. 2. and FoL 3. Col. 2.

E on

34 ^he Traditions of the' Jews.

on Genefis^ fays, that Rebecca^ when fhe was mar-
ried to Ifaac^ was' but three Years of Age. His
"Words run thus, " When Abraham was come from
*' Mount Moriay he receiv'd the joyful News of
*« Rebecca. Ifaac was at that Time Thirty feven
*' Years old ; and then did Sarah die. The Time,
'' from the Birth of Ifaac to the Death of Sarah,
*' was Thirty feven Years. And Sarah was Ninety
t' Years old when Ifaac was born j and One Hun-
<c dred and Twenty feven Years old when fhe died:
*' As it is faid in Gen, 23. i. Sarah was One hun-
" drcd and twent'j feven Tears old. Behold, the Age
<■(- of Ifaac was Thirty {tvtn Years, at the Time of
t' the Birth of Rebecca. And when he had waited
" for her three Years, 'till fhe was fit for Marri-
'' age, he took her to Wife. '* According to this
Account, Rebecca was a very notable Girl at
three Years of Age. But that a Girl of three
Years old is fit for Marriage, is maintained very
plainly in the Jewißj Writings ; particularly, in
Eniek Hamelech., in the following PalTage. " Our
" Sages, of blefled Memory, fay, that a Female
" is not fit for Marriage, 'till fhe is arriv'd at the
^' Age of three Years a.nd one Day. " The Jal-
7nud fupports thefe Sages here, in the Part entitled
Avoda Sara. And the Sanhcdrin* fays, "A Daugh-
*' ter, who is of the Age of three Years and one
" Day, is, by being bedded with a Man, lawful-
'« ly married.

But to return to the Patriarchal Study of ihtLaw.
in Jalkut Schimoni, we find the following Mention
of Jacob in that View. " And Jacob was an up •
" right Man., dwelling in 'Tents, + He dwelt in
" two Tents ; namely, the School of Sem^ and the
" School of Heber, Jacob walked in the Way of

Fol. 55. Col. 21, f Gen. 25. 27,

" Life

The l^r adit tons of the Jews. 3 jj

«^ Life, for he dwelt in Tents, and fludied the
*' Lazv as loag as he liv'd. " And Rabbi Bechai^
in his Comment on the Pentateuch, in the Paraßa
VajechU on the Words, * vnth 7ny Sword-, after
other Conjectures towards fixing the Scnfe of the
Text, fays, '' or are the Words- — --=^- wuh jny
Swor d ' as much as to fay, (with) the Merit

'' of the Law, For behold, the Fathers knew it
'' (the Law) by their Wifdom ; and kept it, bc-
*' fore it was deliver'd. - And the Words of
Jacobs I have fojourn^d with Lahan^ andfiafd there
until now, imply, according to the Comments of
the Jews, that Jacob, during all the Time he ferv'd
Laban, kept the Six hundred and thirteen Command-
ments. In the little Jalkut. Ruheni, in the Part en-
titled Jachuth, is the following Pafilige. " What
" made Jacob fo meritorious, that he liv'd without
*' Pain and Trouble, and without Jezar hara (i. e,
" corrupt NatureJ as God will vouchfafe to all the
*' Jufl hereafter to do ? Becaufe from his Infancy
'' to his old Age he continued at School -, and had
" great Knowledge and Experience in the Bible ^
*•'- the Mifchna, the Halachoth, or Haiachos (i. e.
*' Seriös) and in Aggadoth, or Aggodos (i.e. Pleafant
*' or Diverting) Relations. " In Jalkut Chadaß,
in the Part entitled Jizchak, we have the following
Paßage, " Rabbi Samuel bar Nechman has faid,
" That Jacob could repeat the whole Book of
'-'- Pfahns ; according to what is faid, + But thou
" art hol'j, O thou that inhabit efl the Praifes of
'' Ifrael.

Farther: 'Tis a Notion of the Rabbins, that
Jewißd Infants, in the Womb, are inftrufted in the
Law ; but that as foon as they are born, they for-
get it. The Pafiages we have colledled from their

Gen. 48. 22. t Pfal. 22. 3.

E 2 Writings,

36 ^he T^raditiom of /^^ Jews.

Writings, in Proof of this, are as follow. The
Jalkut Schimoni^ on Genefis^ fays, '' All the Time
" the Infant is in the Mother's Womb, it is taught
*-' the La%!0\ as it is faid, Frov, 4. .4. He taught
*-'- me alfo^ and faid unto me^ let thine Heart re-
*' tain m^ iVords keep m^ Commandments and
«<^ live. But as foon as it comes into the open
" Air, an Angel, who ftands ready, hits^ it on the
^« Mouth, and thereby caufes it to forget the whole
" haw : For, as it is faid, * Sin lieth at the
" Door. " The Tahnud^ in the Part entitled
Nidda, after giving fome Account of the Man-
ner in which the Infant lies in the Mother's Womb,
goes on thus : " And upon its Head burns a Candle,
^^ (by Means of which ) it views the World from
«' one End to the other : A*^ it is faid, ^ JVhen his
*' Candle fiined upon my Head^ and when by his
'' Light I walked through Darknefs. Nor art thou
*' to wonder at this. A Man, in his Sleep here,
*' may dream that he is in Spain. There are
*' no Days wherein Man is fo happy, as in thofe
" D:.ys (when he is in his Mother's Womb) as it is
*' faid, 2 O that I were as in Months paß, as in
*' the Days when God preferv'd me. What Days
*' then are thofe which makes Months but not
«' Years ? I fiy, they are the Days we continue
«' in the Mother's Womb. There the Child is
*' inftruLted in the Law ; as it is laid, 3 He
*' taught me alfo^ and faid unto me., let thine Heart
" retain my Words \ keep my Commardments and
*' live. And Job fays, — When the Secret of
«' Gjod was upon my Tabernacle. What is it he
^' (Job) fays? Wild thou fays, he was a
*' Prophet in that Saying? Co?Ke and hearkm.
*' I anfwer thee in this Matter. 'Tis written, that

* Gen. 4. 7. [x) Job. 29. 3. (2) Job. zg. 2, (^) Vtov. 4,4
4 Job. 29. 4.

7 he 'Traditions of the Jews. 37

«' he fa id, When the Secret of God was upon 7ny

v Tabenmcle. When the Infant enters into the Air
" of the World, or is born, there comes an An-
'' gel and hits it on the Mouth, and caufes it to
*' forget the whole Laze;, For, as we read, Gefi,
'' 4. 5. Sin lieth at the Boor. But the Law doth
'« not depart from it 'till the Exorcifm is utter'd ;
<' as it is faid, ^ Ever^ Knee jhall how: Every
" Tongue fljall /wear. The Words — Ever^ Knee
*' ßall bow — fignify the Day of Death ; as it
«' is faid, Before me all Knees fball how that are
«' laid in theJDufl. But the Words — Every Tongue
*' ßall fwear — fignify the Day of Birth ; as it
*' is faid, 2 He that hath clean Hands and a 'pure
'' Hearty who hath not lift up his Soul unto Vanity^
*' nor fworn deceitfully. What are then the Words
*^ (dire 51 ed) to the Child in the Exorcifm ?
*' Thefe, Be jufi and pious ^ and not wicked ; and
*.' altho'' the whole World fljould fay to thee^ thou
*' art jufiified^ yet think thy felf a Sinner -, and
*' knoW', thajt only the Holy and Bleffed God is
tc P^^^re,', and the Soul he hath given thee is clean.
" Ifthoukeepefl it iinde filed j 'tis well: If not y I will
*^ take it from thee ^ ,

In the Treatife of Rabbi Aharon Shmuel^ entitled
Nifchmath Adam^ 3 tis faid, " We can fay, after
«' our Rabbins, of bleffed Memory, that a Man,
'' while he is in his Mother'' 5 Wotnb., is inflru5led
*' in the whole Law. But as foon as he enters into
** the Air of the World, an Angel comes and
*' hits him on the Mouth, and caufes him to for-
" get the whole Law. And while he grows up,
" he is like one that has loft Something, and en-
'' deavours to find it. He looks for it {the Law)
" with the Lanthorn of his Underflanding ; and
*' by that Means finds all the Wifdom and Know-

(i) If. 4c;, 23. (z) Plal. 24. 4. (^) FoL 26. Col, I.

ledge

jU ^^^ I'r adit Ions of the Jews.

*' ledge which he had loft. On which Account the

5, Scripture fays, ^ Happy is he that finds Wifdom.
<« And the Word finding is ufed in Prov. 2. 4, 5.
*' Ifi thou feekefl her as Silver^ and fearcheft for
*' her as for hid Treafures ; then ßalt thou un-
*' ft and the Fear of the Lord^ and find the Know-
*' ledge of God, Now he knew, the Keeping of
*^ the Law is the Wifdom of {^from) God. And
*' this is agreable to what we fay upon the
*« Words, Trov, 4. 22. For they are Life unto
*' thofe that find ihem^ and Health to all their
«' Fleß. The Meaning of which Words is, the
*« Finding of the Law,, which they had loft ; and
<« afterwards Eternal Life, and Health to all their
<' Flefn \ becaufe thefe are Healings to the Blow,
*' which the Angel gave them on their Mouths,
'« and which made them forget the Lavj j and
'^ they become what they were before.

The Jews ftrenuoufly maintain, that the Writ-
ten Law is not to be underftood without the Oral,
They prefer the "Tahnud to the Bible ; and believe,
that all that has been, or now is faid by their
Rabbins, is to be religiouOy obferv'd and obey'd.
Some of the Evidences of their Opinion, that
the Written Law is not to be underftood without
the OroJ.,, are as toJlow. 'Tis faid in a Trea-
tife entitled Cad Hakhetndchy '' The Six Sedarim
" or Orders (of the Talmud) are the Oral Law^
*' That being the Ground and Foundation of the
*' Covenant. For the Written Law cannot be ex-
*« plain'd without the Oral Law, " In the Mishe-
cha Haffahat, of Sllcmo Ben Mcrdechai,, "■ 'tis faid,
*' 'Tis' impoirfbie for us to build on the Holy
«' Written Law,, as on a Foundation, without the
*' Oral Law ; the Oral Law being the Explanati-

Ci) Prov. 13.3. ^2; Chap. 5.

'' on

^he traditions of the Jews. 55>

« on of the Law Written. " Rabbi Jofepb
Gekatilia , in his Treatife entitled Schaare Orah^
fays, ^ " The Written Law is explained by
" the Oral Law: And thefe two Laws depend on
*' each other like two Twins of a Roe. And to
*' him, who feparateth one from the o^ther, are di-
<'- re6led the Words, ^ -A Whifperer feparateth chief
*' Frknds. He is as One that hath no God.

That the Talmud is held in greater Efteem, among

the Jews, than the Bible y will appear from the

following Quotations. In a Talmudic Treatife, en-

tled Bava Merice 3 'tis faid, " The Dodrine of

*' our Rabbins i^ this : They who fludy the

*' B'ihle^ do what is deem'd neither Virtue nor

*' Vice. They who ftudy the Mißna perform

^' Something of a Virtue; and, on that Account,

*' receive a Reward. But they who ftudy the

" Gemara^ perform v/hat may be efteem'd the

«* greateft Virtue. '* In Maffecheth Sopherim^ Chap.

15. we have the following PafTage ; '' Tht Bible

" is like Water •, the Mißna like Wine ; and

«' the Six Ordinances (meaning the Gemara) are

*' like fpiced Wine. The World cannot fubfift

"' without Water. The Worlcl cannot fubfifl

" v/ithout Wine. The World cannot fubfiil

*' without fpiced Wine. And a rich Man is

*' fuftain'd by thefe Three Things. Nor can

*' the World fubfift without the Bible, the Mzßj-

*' nay and the Gamara. Again, The haw is

*^' like unto Salt; the Mißma is like unto Pepper ;

*' and li^tGemara like unto balmy Spice. The World

'' cannot be without Salt. The World cannot

" be without Pepper. The World cannot be with-

" out balmy Spice. And a Man of Vv eakh is {\yX-

" tain'd by all thefe three. Nor can the World be

{\)Tol. \\£g1.z. (2) Prov. 16. 2S. (3} FoL^^, Col. i.

'^ with-

-1*

40 ^ke TraditioJts of the Jews*

*' without xht Bible ^ the Mißona^ or the Gemara.^^
In the Treatife, entitled Cad hakkemach^ 'tis faid,
*^ We are to hold no Converfation with Thofewho
'^ take the Bible and the Mißna into their Hands
*' without ftudying the 'Talmud^ {which is here to
«< be underflood of the Gemara.) And as 'tis faid
|i*' ^ Meddle mt with thofe that are given tf)
*< change, " In Shaare Zedek^ ^ 'tis faid, " He
*' who reads the Bible ^ without the Mißna and 'Tal-
*' /;;//i (i. e. Gemara) is as One that hath no God. "
In llabbi Salomon Jarchi's Comment, ^ there is a
PafTage which runs thus, " Let thy Attention be
'< more upon the Words of the Scribes {Rabbins^
" who hdiVe written the Oral Law) than upon the
" Law (of Mofes.) "■ There is a PafTage to the
fame Purpofe in the Tahnud-Treatife, entitled Erü-
n)in, "^ And in Chaphtor apherach is the following
PafTage. " The Rabbins have faid, the Words of
^' the Scribes are more delightful than the Words of
«' the Prophets.'' But a more awakening AfTertion
concerning the Excellence of the Talmud^ and it's
Preference to the Bible ^ is one we find in a Tal-
muci-Treatife, entitled Chagiga, under the Words
5 Neither was there any Peace to him that went out,
or came in. The Words run thus. " The Raf has
*' faid. When a Man leaves the Halacha (i. e. the
«' Study of the Talmud) and goes to the Bible, he
*' will have no Peace (or Good Fortune).'*

The Jews believe and teach, that it is their Duty
to obey the Rabbins \ and likewife to give Credit to
every Thing they fay. Rabbi Bechai, m his Com-
ment on the Five Books of Mofes^ in the Parajha
Vehaja ekef, ^ fays, " The Words of the Wife (the
Rabbins) are the Words of the Living God." And

(I) Prov.XXIV. 21. (2) F0I.9. Col. 3. (3) Fol. 57. Col.i,
(4} Fol. 121. Col. I. (5) Zach. VIII. 10.

Rabbi

7 be "traditiom of the Jews* 41

Rabbi Salomon J archly on the Words ^ According to
the Sentence of the Law^ which they fiall teach thee^
and according to the Judgment which they ßoal} tell thee ^
thou ßalt do. ' 'Thou ß alt not decline from the Sentence
which they fljall ßjew thee^ to the right Hand nor to
the Left. On thefe Words, I lay, the Rabbin writes
thus: " Tho' he {the Judge., whoy among the Jews,
^^ mufi he 2l Rabbin ) ihould fay to thee. Thy right
*' Hand is the Left, or the Left Hahd is the Right ;
*' yet fhalt thou obey What he fays. How much
'' more when he fays to thee. The Right is the
*' Right, and the Left is the Left. " Rabbi Be-
chaiy in his Comment on the fame Words, fiys
much the fame Thing ; adding, '' Though he ( the
*' Rahbin, orjudge) fhould not be of fo great Un-
" derftanding as the Judges who were before him,
*' yet art thou oblig'd to Ihew him. Obedience."

The Jews are not permitted to contradiä:, or ar-
gue againft their Rabbins, or Teachers. In a Tal-
^;z^J-Treatife, entitled Sanhedrin ^ , is the follow-
ing Paflage. " The Raf Chafda faid. Every One,
'' who contradicts his Rabbin, or Teacher, does as
*' much as if he contradi(5led the Divine Majefty ;
" according to the Words, ^ PFhen they flrove againfi
*' the Lord. The Raf has laid, that the Son of
" Chaninna had faid. He who ilrives with his Rab-
'' bi, does as much as if he ftrove with the Majefty
" of God. 4 Thii is the Water 0/ Meribah ( i. e.
'' Strife ) hecaufe the Children of Ifrael ftrove with
*' the Lord. Rabbi Chaninna., the Son of Papa^
" has faid, He who murmureth againit his Rahbt^
*' doth as much as if he murmured againfi God ;
" as it is faid 5, I'our Miir?nurings are not againfi
*' usy hit againfi the Lord. " The Jalkut SclmftOni^

(i) Deut. 17. II. (2) Fol. 11(7. Col. I. (3) Numb, 26. 7,
(4) Numbc 20. 13. {5} Exod. lö. 8.

Upon

4^ T'he traditions of the Jews.

upon the Five Books of Mofes \ teacheth the fame
Thing. In Menordtb hatnmaor we read, *' He who
" quarreh with Any one, caufeth much Evil in
'' the World ; but he who quarrels with his Rabbi,
'^ commits a Crime, for which he is to be arraign'd
" before the Judge. He difturbs the World j and
*' is to be look'd on as quarrelling with God.

There are feveral Punifhments threaten'd in the
Talmud againd the Jew jwho fliall contemn or flight
the Words or Inftrudions of th^ir Rabbins. The
ErUvin '" fiys, " He who tranfgrefleth the Words
'' of One learned in the Law, is guilty unto Death. "
The Words (or Notions) of the Scribes, Rabbi Salo-
mon Jarcht term.s '^ The New Words of theScribes,
" which are advanced in all Generations for the
'' Explication of the Law, " And in Rabbi Bechai*s
Comment upon the Five Books of Mo fei ^ we read,
*' He who tranfgrefleth the Words of the Wife, is
*' guilty unto Death j as 'tis faid % 'Thus faith the
'' Lord God of Ifrael, Curfed he the Man^ that obey-
'' eih not the Words of this Covenant. " In Schyl-
chan arnchy in the Part, entitled Jore Dea^ 'tis faid,
'* For Twenty four Things a Man is punifli'd with
*' Excommunication. ifl. He who contemns a
" Sage. idly. He who defpifes the Meflenger that
" is lent to him from the Tribunal of Jufl:ice. 3. Ha
*' who calls his Equal a Servant. 4. He who flights
" {fo much as) one of the Words that have been
'' utcer'd by the Learned in the Law. " We go
no farther in this Detail, fince we have purfued rt
far enough for our Purpofe •, which was to fliew the
Reverence and Efleem with which the Jews receive
( or, at leaft, are enjoin'd to receive ) the Words of
the Rabbins. And we may eaflly judge from h^nce
of the Refped that is paid to their Perfons. In Me-

li) Num. 258. Fol. 74. Col. 2. (2) Fol. 21. Coi. z. (3) J«'»
II. 3.

nor at f J

^he l^raditions of the Jews, 43

-Korath bafnmaor % 'tis faid, " 'Tis the boundea
^' Duty of Men to refpeft and honour the DiTci-
*' pies of Sages. But 'tis particularly their Duty
<' to pay Honour and Refped to their Rabbins,
" or Inflruders, and to fear them. And the Fear
<^ ( or Reverence ) which is due to our Rabbins from
^' Men, is made equal with the Fear of God. " In
Neve Schaldj7i'' "^Q Ttdid^ " As it is reafonable, that
*' a Father, who forms and propagates the choicefi:
" and mofl noble Part of a humane Being, fliould
** have higher Reverence, than he who forms only
" the defedUve Part, and ( yet ) is worthy to be
*' call'd Father j fo we are to honour the Sages ( in
*' a higher Degree ) who propagate and cultivate
" in us True Principles ; and produce in us the
*' Reafonable Form and Nature. They are the Fa-
<' thers of Truth . And, as our Rabbins of bleffed
** Memory have taught, The Fear of thy Inflruc-
" ter is equal to the Fear of God. 'Tis faid of
" Rabbi Meir^ that he explain'd every Eth (for
*-"- the mo ft Part^ a Sign of the^ Accufative ) which
'' is found in the Law : And that when he came to
'' that Verfe, Deut, 6. 13. Eth Jehovah Elohecha
*' tdra^ i. e. ^ou fialt fear the Lord thy God, he
" retir'd till he had fix'd the Explication thereof ;
*' when» he faid {the Words) ^houjhalt fear the Lord,
'' comprehend alfo the Teachers of the Law,

Rabbi Moße bar Majemon^ in his Treatife, ^ntx-
xXtdJed chafaka^ in the Part tut\x\t(\Tahnud Tora,
i. e. Of the Study of the Law,, Chap. 5. fays, '' As
" it is the Duty of every Man, according to the
<' Law,, to fear and honour his Father ; fo it is his
*' Duty to fear and honour his Inftrud:er more than
'« {he does) his Father. For his Father was only
" inllrumental in bringing him into the Life of this
<' World. But his Inftrucber, who teacheth him

(I) Fol. 68, Col, I. (z)'lvi the 2d Ch. of the ^fiiUaAtnar.

F 2 ^« Wif-

44 ^he traditions of the Jews.

*' Wifdom, guiderh him to the Life hereafter ;
'' which is eternal. If One happens to fee ( at the
*' fame Hime) Something that his Father, and Some-
thing that hir In ft ruder has loft ; the Inftruder
is to be prefer*d to the Father ( that is, is to be
firfl ohligd in the Finding ) . If One's Father and
Inftracler fiiould each be opprefs'd with a Bur-
^' then, the Inftru6ler is firft to be afTifted, and then
*' the Father. When One's Inftrudler and Father
'-'' are together {or at the fame "Time ) in Prifon, he
*' firft procures the Enlargement of his Inftru6ter,
*' and then of his Father. But if his Father is the
" Difciple of a Wife Man ( that is, if he is learned
*' in the 'Law ) then he firft redeems his Father.
'' The Like, if his Father is the Difciple of a Sage,
*' although he ( his Father ) be not of equal Merit
'' with the Sage ; for even then doth he firft give
*' What his Father had loft, and then That which
*' belongs to his Mafter ( or Inftruäer ) : There
*' is no greater Refped than What is due to an
'' Inftruder-, nor any greater Reverence than That
^' wherewith he is to be reverenc'd. The Wife Men
*« fly. The Fear of thy Inftruder fliould be as the
f' Fear of the Lord.

In Menorath Hammaor is the following Inftruc-
tion for the Behaviour of a Difciple before his
Teacher. '' A Difciple is oblig'd to rife before
( in Honour to ) his Teacher ( whp is an excellent
Perfon) as foon as he has, and as fir as he can have.
Sight of him : As v/e learn in Klddufchim s What
Manner of Rifing is that, which denotes Reve-
rence and Refped ? Say. That which is per-
form'd Three Yards from tlie Perfon to whom it
is intended. Ahaje fays. We do not intend This
of a Teacher who is not a Man of excellent En-
dowments. But, concerning a Teacher, who is

^!) Fo}. 56. Col. I.

" an

Vi'he Traditions of the Jews. 45

/«? an excellent Perfon, he ( the Bifci])le ) Ihall Hand
5' up while he can have him in Sight. " A little
farther, 'tis faid, " A Difciple, who doth not rife
'' before his Mailer, is wicked. His Life will not
" be of long Continuance: And he fhall forget
<' What he hath learn'd -, as it is fiid, ' But it [hall
** not he well with the Wicked : Neither ß all he pro-
*' long his Days, which are as a Shadow ; hecanfe be
" feareth not before Gad, I underfland not the
*' Meaning of the Words '" , Thou ßalt fear thy God.
*' Say. By this Fear is meant the Rifing up. Where-
" fore every Man fhould take Care to rife in the
" Prefence of his Inflrufter, and ferve him ; and
^' This will be efteemed in him as a Serving of the
« Majefty of God. " In the Talmud-T rtzlik,
entitled Maccoth s, we read the following PafTage.
*' What is the Meaning of thefe Words 4, He ho^
*' noureth them that fear the Lord. They are meant
*' o{ Jehofaphat, YJm^oiJuda , who, whenever he
*' beheld a Sage, rofe from his Throne, and em-
" brac'd and kifs'd him ; calling him. My Father^
«c My Father ; My Lordy My Lord.

The Refped the Jews are to pay to an Inftru<^er,
is inculcated in the Treatife entitled Pirke avoth *,
in the following Manner. " He who learns from
'' his Equal but one Chapter; or one Halacha (Or-
*« dinance ) or one Verfe, or but a fingle Letter,
*' ought to refpe6l him. For we find, thatD^wW»
*' KingofT/r^d'/, acknowledg'dyfr/6/Vö/^M for hisln-
" ilruder, his Guide, and his Acquaintance, though
*•' he learn'd only Two Things of him ; ^ as it is faid,
^' But it was thoUy a Man according to my Rank, iny
'^ Equal, and my Acquaintance. And did David,
*' King oi Ifrael, who only learn'd Two Things of

(i) Ecclef. 8. 13. (2) Lev. 19. 14. {3) Fol. 24. Col. i-
(4)Pr. 15.4. (5) Chap, 6. (6} Pf.55. 13.

" Achi-

^46 I'he traditions of the Jewsi

«« AchitopheU acknowledge him for his Inftru(fler,
" Guide, and Acquaintance ? How much more
*' ought the Man to refpefl his Equal, from whom
*' he learneth one Chapter, or one Halacha ( or Or-
<« dinajue ) or but one Verfe, or but one Letter.

The Two Things wherein Bavid was inftruded
by AchitopbeU are mentioned in a Comment upon
them, in the following Manner. " Achitophel,
*' when he found David fitting by himfelf, and ftu-
«^ dying the Laim^ faid to him. Why doft thou ftu-
*« dy the Law by thy felf ? Is it not faid, ^ A Sword
«' h upon the Liars ; and they fiall dote. And, at
«' angther Time, feeing him (Da^id^ enter the
*« School in a very ere6l Manner, he faid to him,
«« Has it not been faid, that Men are to enter with
<' Fear^ that the Fear of the Lord might be upon
«' them. Others fay, that as he {David) enter'd
<.« the School by himfelf j Achitophel faid to him, It
<' is written, * JVe took fwcet Coiinfel together^ and
<« walked unto the Houfe of God in Cb^npany, As
*' it is written, '" In the Multitude of People is the
" King^s Honour.

The Talmud forbids Any one to teach in the Pre-
fence of his Inflrudler. The Treatife, entitled ^ Eru-
vin, makes it a capital Crime ; faying, " He who
«' teaches a 2"Ä// J- Ordinance in the Prefence of
'' his Inftru6ter, is guilty unto Death. " And a
little after, '' He w^ho teaches a 'Talmt{d-Oidin:ince
" (in the Prefence of his Infiniter ) deferves to be
*' bit by a Serpent " Nay, the Talmud fhuts out
of Heaven the Man v/ho calls his Inftruder by his
Name •, faying ( in the Part entitled Sanhedrin * )
*' He who calls his Inftrufler by his Name, is an
^' Epicure, and hath no Part in Eternal Life.

(i) Jer. 50. 36. (2) Pf. 5,-. i^i (3) Prov 14= 28. ("4; Fol-
63. Col. I. (s) FoJ. 131. Col. 4.

Far-

"^he T'raditiom of the Jews. 47

Farther : The Rabbins are fometimes flyl'd
Kings : And fuch is their Pride and Infatuation,
that they claim the Title upon Written Authority.
An Evidence of this is in the following PafTage,
taken from a Jewiß Treatife entitled Gitiin. 'Tis
there faid % " The Ruf Bona and the Ruf Cbafda
" were, on a Time, fitting together. The Geniva
*' coming by. One faid to the Other, We will rife
<* to him, becaufe he is well learned in the Law,
" But the Other return'd. Why fhall v/e rile to a
" Wrangler ? At that Inftant Geniva approach'd
*' them, and faid, I falute You, my Kings -, I fa-
<' lute you, my Kings. And when they enquir'd of
*' him, on what Authority he aflign'd to Rabbins
*' the Title of Kings, He replied, Becaufe it is
«' written ^, trough Me Kings reign, " This was
excellently faid for the Rabbins ; who have ever fmce
Jook'd upon it as a firm Authority for them to claim
the Regal Title upon. And Whatever They fay,
right or wrong, mufl be true, becaufe They fay it.

The Jezvs are taught, that the Company of a
Rabbin at their Tables, is to be look'd upon as a
Vifit of the Divine Being. In tiie Treatife, entitled
Berachoth-, is the following Pallage * : " Rahbi Ah-
*' hin^ the Levite^ has faid. He *who partakes of a
*' Feaft, where a Sage is prefent, doth as much as
*' if he partook of the Divine Glory : as it is faid ^,
*' And Aaron came^ and all the Elders of Ifrael, to
*' eat Bread with Mofes'; Father in Law before God,
*' How did they eat before God ? Did they not eat
<' before Mofes ? Thou mull fay. Every One v/ho
*' partakes of a Feaft where a Sage is prefent, doth
*' as much as if he fliar'd in the Prefence of the Di-
'' vine Glory. " And in a Treatife, entitled Ne-
*veh Scbalo?n, there is a Paflage which runs thus :
"■■ ■' ■ ■ — ■ — ' » ••

(i) Fol. 62. Col. I. (2) ProY. ^. 15. 1^8; Fol. 64. Col. i,
C4; Exod. 18. 12.

*' Every

48 The Traditions of the Jews.

<' ' Every One who receives a Difciple of a Sags
«' ( i. e. a Rabbin ) into his Houfe, to partake of
*' his Vieluals and Drink, or of any Thing elfe,
*' doth as much as if he ofFer'd daily Sacrifices ; as
«' it is written of Eltßa ^, — which pajjeth by us
*« continually. " And in a 2"Ä//J-Treatife, entitled
Kethuvoh^ 2 'tisfaid, " He who beliowshis Daugh-
*' ter in Marriage on the Difciple of a Sagg ( i. e.
*' Rabbin ) ; He who doth the Difciple of a Sage any
'' Service, or fuffereth him in the Ufe and Enjoy-
*' ment of his Goods, is, as it were, linked to the
*' Divine Glory. " The Reader will be at no Lofs
to difcover the Foundation of this Dodlrine. He
wants no Arguments to perfuade him, that 'tis pure-.
iy Rabbinical ; and that the Dodrine is an Engine
of Craft, contriv'd to open a Door to the Rabbins
for their marrying into wealthy Families, receiving
rich Prefents, and feafting at free Colt.

The following Quotations will fhew the Reader
the great Humanity of thofe Gentlemen, and how
much the Illiterate are oblig'd to 'em. In a Jewiß
Treatife, entitled Pefachirn, 'tisfaid, " ^ Our Rab-
*' bins teach, that a Man ihould fell All he has, to
*' marry the Daughter of a Sage, Can he not meet
*' with a Daughter of a Sage ? Let him take a
^'' Daughter of a Principal Man ( of the Laity ) .
*' Can he not meet with a Daughter of one of the
*' Principal Men ? Let him marry the Daughter
*' of One who is the Head of a School. Can he
*' not meet with a Daughter of One of the Heads
*' of Schools ? Let him take the Daughter of a
" Colleger of Alms. Can he not meet with the
*' Daughter of a Colleder of Alms ? Let him take
*' the Daughter of the Mafter of a Boys School :
'' For he fhall not marry a Daughter of y^?)i?ne

(i) Fol. 152. Col. 8. (2) 2 Kings 4. q. (z) Fol. in.
Col. 2. (^) Fol. 49. Col 2.

haarez

T!be traditions of the Jews. 49

^^ hdarez ( i. e. of Idiots) or of One who has no
'' Learning ; for fuch are an Abomination ; and
*' their Wives are like Vermin ;, and of their Daugh-
*' ters it is {aid % Cur fed he he that lieth with any
^^ Manner, of Beafl. 'Tis alfo taught, that an ^;7j
" haar ex C that is, an Idiots or ignorant Man ) is
'' not allow'd to eat of the Flefli of Cattle ; as 'tis
'' faid % '^his is the Law of the Beaßs, 3zc, But
*' Every one who has ftudied the Lazv^ is allow'd
*' to eat the Flelh of Cattle and Fowls. Rabbi
'^ Eliefer has faid, 'Tis lawful, on the Fcafl of the
'' Peace-Offering, to cut the Throat of One that is
«' ignorant. Upon which, his Difciples faid, Rahhiy
*' fay ( // is lawful ) to (laughter and cut him to
^' Pieces P To this he anfwer'd, that to kill^ and
" cut to Pzeces^ requir'd the pronouncing of a Blef-
«' fing: But that the Cutting of the 'Throat requir'd
" no Bleffing. Rabbi Eliefer has faid, 'Tis unlaw-
*' ful to join Company, on a Road, with One that is
*' ignorant, and to make him a Fellbw-Traveller :
^' As it is faid 3, For that is thy JJfe^ and the Length of
^' thy Bays, He is not careful of iiis own Life, for he
*' chufeth not toftudy, and to live long. How much
'' lefs will he fpare {care for) the Life of his Fellow-
" Traveller. Rabbi 6'^;^;/^'/, Son of Nachmani, fays,
" that Rabbi Jochanan had faid, 'Tis lawful to fplit
^' 2in Am hdarez^ like a Filh, afunder. And Rabbi
'' Samuel has faid, One fhould begin to fplit him at
*' the Back. 'Tis taught, that Rabbi Akkiva faid,
*' When I was an A?n haarez ( or Idiot ) I faid,
'• I would to God I had a Sage : I would bite him
" like an Afs. Upon which, his Difciples faying to
" him. Rabbi, fay, like a Dog •, he anfwer'd them,
"- A Dog bites, and breaks the Bone ; but an Afs
" bites, and breaks no Bones. 'Tis taught, thatRabb^

(i) Deut. 77. 21. (2) Levit. u.46. (\) Deut. 30. zo.

G Meir

^o T*he traditions of the Jews.

*' Meir fa id, He who gives his Daughter in Mar-
'' riage to an Idiot, or an ignorant Man, doth as
'' much as if he bound her, and threw her to a Lion.
'' For as a Lion treads down and tears {his Prey)
*' without Shame ; fo an Idiot beats and lies with
" his Wife, and hath no Shame. 'Tis taught, that
*' Rabbi Eliefer faid. If we had no Occafion for
" their ( the Idiots ) Callings and Handicrafts ( that
" is to fay, their Provillons and Afliftance) they
*' would deflroy us. 'Tis faid in a Talmud-Trtdi^
" tife, The Rabbi Chya teacheth, that He who
*'^ fludieth the Law in the Prefence of an Idiot, doth
" as much as if he lay with his betrothed Bride be-
'' fore his {the Idiot's ) Face. The Hatred of the
'« Idiots againft Ifrael is greater than the Hatred of
'' the Idolaters •, and That of their Wives is greater
" than their own. Our Rabbins teach, that the
*^ Am7ne haarez ( or Idiots ) are cut off from Six
" Privileges ; namely, No Witnefs is to appear for
•' them •, nor is their own Teftimony to be taken.
*' They are entrufted with no Secret. They are not
*' to be Guardians of Orphans. They are not en-
«' trufted with the Alms-Cheft. And Some fay,
*^ that if they have loft any Goods, the Goods are
'* not to be cried, becaufe they ought not to have
" them again. " What Mixtures of Craft and Stu-
pidity, of Pride and Ignorance, enter into thofe extra-
ordinary Leflbns ! deliver'd, as the Reader eafily per--
ceives, to fecure the higheft Credit, Veneration and
Authority for the Law ; that is, for the Perfons and
Dodrines of the Rabbins. But do not thefe Rabbi-
nical Thunders againft Idiocy or Ignorance, argue
the Rabbins themfelves to be a Body of Idiots and
Madmen ?

The Jews are fo infatuated in their Efteem of the
Sanftity and Wiftlom of the Rabbins^ that they think
there is Divinity in every Thing they fay and do i
and that conlequently every Adion they perform,

and

^he Ttraditiom of the Jews. $i

and every W©rd they utter. Is worthy of all Me-
mory and Imitation. They therefore frequently
watch the Rabbins into their Retirements, in Order
to difcover, ftudy and copy into their own Lives
their moft fecret Ways and Manners ; their Infirmi-
ties and Maggotries, as well as their mod reafonable
A6lions ; looking upon all as divine ; and admiring
and aping them in every the moft trivial or nonfen«.
fical Matter. In the Talmud^ in the Part entitled
Berachoth^ is the following Paflage. *' -Tis taught,
*« t\i2Lt Rzhhi Akkiv a faid, I once went to Rabbi J^-*
** hofcha when he was at the Neceflary Houfe, and
*^ did there learn of him Three Things. I learn'd,
'' that One fhould not eafe himfelf towards the Eaft
" or Weft: That One fhould not make hare ( or
" let down One's Breeches^ ftanding, but fitting : And
*^ that One ought not to wipe One's felf with the
<« Right Hand, but with the Left. Upon which,
*' the Son of Jfai asked him, How he could have
" the AiTurance to intrude upon his Mafter there ?
*' He anfwer'd, 'Tis the Law ; and I have Need to
*' learn. 'Tis taught, that the Son of Afai faid, I
" once went up to Rabbi Akkiva^ when he was at
*' the Neceflary Houfe, ^c. And when Rabbi 7<?-
*' huda faid to him. How dürft thou be fo bold with
" thy Mafter? He anfwer'd, 'Tis the X^w, and I
^' muft learn.

But the Raf Cahana was abundantly more cuH^
ous than either of thofe Fools, according to the
following Account of him ; which is given in the
fame Part of the Talmud ; foon after the Account of
the inquifitive Blockheads laft mentioned. " Cahana
•« once enter'd the /^^/'j Bed-chamber, andhidhimr
«' felf under the Bed. And when he heard him
*« prattling and playing with his Wife, andperform-
*' ing Duty, he faid to him, The Mouth of my
<' Father (i. e, InftrudlerJ is as if his Meat had not
' *^ been burnt. Whereupon the Raf faid, Cahana f

G 2 «' art

52 The Traditions of the Jews.

<« art thou here ? Get thee out -, f^r it is not the
'' Cuflom ot the World thus to enter into another's
*' Bed-Chamber and liften, But he anfwer'd, 'Tis
*' the Law -, and I have Occafion to learn. " This
Story is found likewife in the Talmud-Treatife en-
titled Chagiga '.

The next Thing we Ihall remark is, that the
5j/wzi^ pronounces feveral Perfons innocent, or with-
out Sin, in Matters for which the Bible records them
as very great Sinners. 'Tis faid in the Latter, for
Inflance, concerning Hophni and Phinehas^ the Sons
of £/i, that they had finned againft the Lord, ^ in
lying with the Wo7nen that ajfemhled at the Boor of
the tabernacle of the Congregation. The Talmud-
Treatife, entitled Sr/??^^^^^^, contradi6ls This; fay-
ing, 3 Rabbi Samuel^ Son of Nechmmi-, has faid, <
*' He who faith, that the Sons of Eli finned, doth
'< err. And this is prov'd thus : B^caufe they
'' (the /F6;;z(f;z} ftay'd, and dally'd with their Turtle
*' Doves, and went not home to their Husbands.
4'** For which Reafon the Scripture accounts of
^*' them {the Sons of Eli) as if they had lain with
^^ them. "

Again, the Scripture fays, that "^ Reuben defiled
his Father's Bed, in that he lay with MZ?^^, his Fa-
*-' ther's Concubine. The Talmud, in the Part laft
" mention'd, fays, Rabbi Samuel ^ Son of Nach-
"' iimni^ writes,. " That Rabbi Jonathan had faid,
" He who fays, that Reuben finned, is in an Er-
" ror. " Then follows an Expofition on the Words,
and lay with Bilhah^. his Father* s Conpubine^ thus:
" Thefe Words teach us, that he tumbled anddif-
>^ order'd his Father's Bed ; which the Scripture
" efteems as equal to his lying with her {his Fa-
^' ther'*s Concubine,) But how can Tumbling and

(1) Fol. 5. Col, 2, {z) I Sam. 2. 2«, (3) M 55- C^^- ^^
^4) Gen. 35. 22. 49.4.

*-"■ Difor-

n.e traditions of the Jews, £^

Difordering the Bed be made equal with Defil-
ing it ? It is indeed furprifing how much the
Rabbins furpafs the Reft of Mankind in Sagacity and
Learning! Who, among our felves, would have
thought, that Mofes, by the Words, Reuben went
and lay with Bilhah^ only meant, that Reuben tum-
bled and diforder'd his Father's Bed? Riddle me,
riddle me ree •, tell me what this Riddle can be,
Reuben went and lay with Bllhah.

Farther : The Scripture lays, of the Sons of
SamueU * That they turned afide after Lucre^ and
took Bribes^ and perverted Judgment^ contrary to
the Law of Mofes"^. Neverthelefs, the Talmud,
in the Part lad mentioned, fays, " Rabbi Samuel^
*' Son of Nechmaniy makes Mention, that Rabbi
" Jonathan had faid, He who faith, that the Sons
*' of Samuel finned, doth err.

Again: The Scripture fays of Davids that he
committed Adultery with ^ Bath-ßeba, the Wife of
Uriah ; and that he caufed Uriah to be flain ; and
that 4 he defpifed the Cofnmandment of the Lord^- to
do Evil in his Sight ; and that upon the Prophet Na-
than^ % reprefenting thofe Crimes to him, he faid to
the Prophet, * I have finned again ft the Lord, Yet,
in the laft mention'd Talmud-Treatife, 'tis written,
" Rabbi Samuel^ Son of Nachmanij faith, that
*^- Rabbi Jonathan i^did^ he who faith, that David
«' finned, do err. Rabbi Samuel fays, that Rabbi
*' Jonathan faid. Every one that ferv'd in the Wars,
*' gave his Wife a Bill of Divorce ; as it is faid *
" And carry the je ^en Cheefes unto the Captains of
" their Thoufand^ and look how thy Brethren fare ;
" and bring their Arybbatha?n (i. e. Mixture^ as it
" is falüy underilood in the Place ; for the Word
*« fignifies a Pledge or ^oken) by which I may

^i) I Sam. 8. 3. (2) peut. i6. 19. (3) 2 Sam. 11. 3,4.
(4.) Chap. 12. 9. C5) Ver: 13. (6) i Sam 17. 18. '

*' loiow

^4- ^l^^ traditions of the Jews.

*' know, that they are ahVe. What meaneth the
<« Word Aryhhatham? The Raf Jofeph teacheth, it
«' ^i^m^itxh. Mingled Things^ which were between him
<« and her, (rz Man and bis Wife ) And Rabbi
*< Salomon explaineth it thus : By the Mixed Things
«' between them, underftand the Marriage^Contra(S.
*' The Word Bring amounts to as much as to fay,
♦* The Marriage- Co Qtradl fhalt thou make null and
*' void by the Bill or Divorce wnich thou bring-
*' eft from the War. The fame R bbi Salomon
«^ fairh, in his Expofition on i Sam. 7 VII. i8. Our
<« Knbbins fay, that he ( David ^ was to have
«' brought trom them (^his Brethren) a Bill of Di-
« vorce, and to have given the fame to their Wives ;
*« to the E-'^d rhe Mingling and Band between j
«' them might be of no Signification. '* AndRab- I
bi Lipman, in his Sepher Nizzacbon^ writes thus:
*' With Regard to Bath ßeha^ David was guilty of
'* no Crime: For Every one who fervM in the
*^ Wars of the Houfe of ( David ) gave his
f « Wife a Bill of Divorce.

We read in Scripture, that King Solomon^ when
he was old ' turned away his Heart after other
Gods •, and that his Heart was not perfe3 with the
Lord his God\ and that ^ the Lord was angry with So-
lomon, hecaufe his Heart was turned away from
the herd God of TfraeL Yet in the ' foremen tion'd
iPartof the Talmud, 'tis denied that he fmn'd. The
Words run thus : * " Rabbi Samuel^ Son of Nach*
<' mani^ faith, that Rabbi Jonathan faid. He who
*' faith, that Salomon finned, is miftaken. His
<' Wives, indeed, did endeavour to bend his Heart
*' to follow other Gods. How endeavour ? For
*^ 'tis written, And Solomon built an high Place for
" Chemofh^ the Abomination of Moab. But by this

CO Kings 1 1. 4, 5, 6, 7. (2> For. 9. (3) Fol. ^6. Col- 2.

" 'tis

^he traditions cf the ]tw%. S$

« 'tis to be underftood, that he only intended to
*< build one, but built none. " And in a Jewiß
Treatife, entitled, S'lphre Sefchenim ' Mention is
made of a Book, entitled Sachutb Adam (i. e. The
Innocence of Adam) wherein it is maintain'd, that
Adam was guilty of no Crime in eating the For-
bidden Fruit,

In the Talmud-Treatife, entitled Bdva Bdthrai
or Bovo Bafro, we have the following Faffage.
*« Rabbi Samuel^ Son of Nacbmani, faith, that
*< Rabbi Jonathan faid, that Malcatb Schehba (ivhicb
*' flands truly tranßatcd in our Bibles by the H^ords^
*« Queen of Shebd) was a Woman, is miftaken*
^« What then is meant by the Words Malcatb Scheb*
« baP The Kingdom of Saba.'' What a Whim
is here ! Why, in this Place, mufl the Word Mai
cath fignify a Kingdom ; fince it neither bears that
Signification in any Part of Holy Wr'it^ nor in any
other Part of the Rabbinical Writings But Ipfi
dicunt i the Rabbins fay, it here fignifies a King-
dom ; and that's fuHicient : And were they to
fay, it fignifies a Wind-Mill, their Authority muft:
ftand, and the Jews believe them, againft all other
Authorities upon the Matter.

Holy Writ teacheth us, that God hath no Need
of Counfel. The Prophet Jfaiah faith, tVho
haih directed the Spirit of the Lord^ or., being hit
Counjellour^ hath taught him. With whom took he
Counfel., &c. But in the Talmud-Treatife, tnti-
tied Sanedrzn^ 'tis written, ^ *' Rabbi Jonathan has
*' faid. The Holy and Blefled God doth Nothing
'' without firft confulting the Chief of hisHoafhold
*« (that is, of the Angels '. ) As it is faid, ^ Thit
*' Matter is by the Decree of the Watchers., arJ the
'' Demand by the Word of the Holy One, 6cc. **

ii ' — .

• (i) Fol. 32. Col. 4. N. 27. (2) ir.4a 13. 14. (3)M33.
Col. 2. (4) Dan 4. 17.

56 The ^raditiom of the Jews»

To the fame Purpofe writes Rabbi Becbai^ in h?<^
Expoficion on the Five Books of" Mofes^ in the Pa-
rafcha Berefchith. His Words runs thus, ' " The
** Holy and BlefTed God doth Nothing without
'' firft looking upon the Chief ot his Houihold,
*«■ fthat is of the Angels): Which is to be thus
'^ explain'd. That the Blefled God doth all his
*^ Works by Mediators. And for this Explana-
*' tlon we find Supports in the modern or vul-
*' gar Explanation of the Law. Wherefore, God's
*^ ipeaking in the Plural Number, as, Let us
^' make Many refers to the Mediators, i. e. the
*' Angels.

'Tis frequently faid in Holy TFrit^ that all Wif-
dorn Cometh from God ; and likewife, that God
maketh rich and poor. But in the Talmud-
Treatife, entitled Schahhath^ tis faid, * " The Rabbi
" Chanyiina fays, that the Stars caufe Wifdom and
*• Riches. " But in the Talmud-Treatife, entitled
liaädufchi?}^ * we have another Account of the
Matter, which runs thus, Contradidlory to the
former. "Rabbi Meir fays, a Man fhouid al-
*' ways endeavour to have his Son taught an eafy
" and clean Handicraft, and befeech the Charity
«^ of him who hath Plenty of Goods and Riches.
*' For Poverty doth not come from a Handicraft ;
" nor Riches but from him that hath Riches : As
" it is faid. Mine is both Silver and Gold, faith the
*' Lord Zebaoth •

Holj Writ forbids Lending of Money on Ufury :
The Tahntfd allows it. In a Talmud-Treatife, entitled
Pava Mezia, it is written, 3 '' Raf Jehuda hath faid,
*' that Sa?nuel did fay. To the Sages it is lawful to
'- lend to one another upon Ufury. What is the
*' Reafon.^ They know very well, that Ufury is

(I) F?/. 8. O/.2, . (2) Fe/.Sz. Col. 2. C3; lol 75,

forbid.

^[he "Traditions of the Jews, £7

^^^ forbid. Is it therefore only a Prefent which they
** make to one another ? The Raf Jehuda filth,
<' that the /^^ did fay, 'Tis to Men allow'd to
" lend to their Children or Houlholds upon
*-' Ufury, that they may tafle the Sweetnefs
*' thereof.

Hol^ Writ threatens Woe upon exceffive Drink-
ing. Woe unto them that are mighty to drink
Wine^ &c. Th" Halmud^ on the Contrary, makes
Drunkennefs a Duty •, at leaft, at one Seafon of
the Year •, according to the followi-'g Paffage in
the Talmud- Treatife, entitled Megilla - " The
<' Rabbins have faid, a Man is obliged to get
'' Drunk on the Feaft of Purtjn ; and fo Drunk,
*' that he cannot fee t:ie DiJerence between Cur-
" fed be Haman, and Blejfedhe Mordecai. '' What
an excellent Precept is nere ! Aad what an ad-
mirable Proof, again, of the Wifdom and Difcern-
ment of the Rabbins ! As great a Hankering as
there is in the World after Drunkennefs, was it
ever difcover'd but by thofe learned Gentlemen,
that Drunkennefs is a Religious Duty .? This will
certainly make them fome Profelytes among the
Merry Fellows.

Holy Writ frequently enjoins us to praife and
magnify the Lord. The Pfalmfi fays, ^ The Lord
is greats and greatly to be praifed ; and "» / will
hlefs the Lord at all times : His Praife /hall he con-
tinually in my Mouth, Let us fee the pious Lefibns
the "Talmud delivers on this Head. In the Talmud-
Treatife lall mentioned, we have the following Paf-
fage, J '' 'Tis forbidden to praife the Name of
*' the Holy and Blelfed God in any other thm the
*' Language of the Common Prc^yer, as appears
*^ in the foregoing Words. For Rabbi Eliefer\i2.%

(i) If. 5. 22. (2) Ul. 7. Col. 2. (3) 96. 4' (4) 34- ''
(5) Fj/. i5. Cohu

H ^aid,

5? T'he I'r adit ions of the Jews.

' faid, What is that which is written ? « Who
' can utter the mighty AUs of the Lord ? Who can
' jhew forth all his Praife ? Whom doth it be-
' come to exprefs the mighty A6ls of the Lord ?
« Him who can declare all his Praife. Yet has
' the Rabbi, Grandfon to Channa^ faid, that Rab-
' bi Jochanan did fay. Fie that utters more Praife,
' than 'tis allowed him to utter, to the Holy and
« Bleffed God, fhall be rooted out from the Earth :

As it is faid, "^ Shall it he told him that I fpeak ?

If a Man fpeak^ furely he fhall he fwallowed

tip.

Our next Step fliall be to fliew the Credit the
Devil is in with the Rabhins ; together with fome
Specimens of the Curious Hiftory of his Adven-
tures, which is to be colledled from the Rabbinical
Writings.

In the Law of Mofes^ Witchcraft and Commerce
with Familiar Spirits are Capital Crimes. ^ A
Man alfo or Woman that has a familiar Spirit^ or that
is a Wizzard^ ßall furely he put to Death. But the
Talmud allows confulting the Devil. In the Tal-
mud-Treatife, entitled Sanhedrin^ we have the fol-
lowing PafTage. " No Queftions are put to the De-
" vil on the Sabbath. Nor, according to Rabbi
'« Jofi, are they to be put on any other Day. But
*' Rabbi Hona fays, the Ballance is not on Rabbi
*' Joß'% Side ; for that Rabbi J oft fpoke only out of
'' Fear (a Fear which Every one is poiTefs'd with
*' when heconfults the Devil) calling to Mind the
" Danger which Raf Ifaac, the Son o^Jofeph, under
<' went, v/ho was clofed up in a Cedar-lVee. But,
" by a Miracle which was wrought for him, the
" Tree fplit and tofs'd him ouc. Our Rabbins teach

(0 Pfal. io6. 2. (2) Job 37. 20. (3) Lev. 20. 27.

(4) Deut. 18. II.

*« US

Ihe traditions of the Jews. 59

*^ us, that the Princes of Of/, and the Princes of
'« Egg£ have Permiffion. " Thefe Words Rabbi
'' Salomon Jarchi explains •, Hiying, - — Some put
*' Queftions to them (the Devils) through Oil^
" and they are (therefore) call'd the Princes of
•* OiL But Others put Queftions to them through
" Egg-Shells ; and thofe Devils (to whom ^^ejti-
^' ons are fo put) are called Princes of Eggs, " In
the Treatife, entitled Lef tof there is a PalTage
running thus, *' Concerning the Princes of GlalTes,
*' {wherein is Oil) or the Princes of the Hand,
*' Some, by their Means, can, when a Theft has
*' been committed, fhew the Thief in a Glafs, or
*' in the Hand. And This they may do on the
" Sabbath, as well as on the Week-Days.

In the Talmud-Treatife, entitled Gitti7t^ we have
the following ftrange Account of the Tranfadions
of King Solomon with the Devil, for the fplitting
of Stones for the Building of the Temple. '' He
(King Solomon) fpoke to the Rabbins^ and faid,,
What Order Ihall I take, that the Stones of the;
Temple may be fplit without Iron-Tools?
Then faid they to him. The Schamir is to be
procur'd, which was brought to Mofes^ for fplit-
ting the Stones he us'd in making the Breaft-
Plate and Tunic. He ask'd them, where \}i\^Scha-
7nir was to be found "t And they anfwer'd him.
Order a Male-Devil and a Female-Devil to come
before thee ; and force them together \ perhaps
they know, and will reveal it to thee. Where-
upon, he caus'd a Male-Devil and a Female-
Devil to come before him ; and forced them to-
gether, in order to difcover it from them. But
faid they, we know it not. Perhaps, Jfchmedaiy
the Prince of Devils, knows it. He asked
them, where he (^Afchmeda:) was. They /mfwer'd,
he was upon the Hill N- N, and hath dug him-
felf a Pit, and hath fill'd it with Water, and
H 2 covcr'd

6ö ^he 'Traditms of the Jews.

'^ cover'd it with a Stone, and fealed it with his
" Seal-Ring. He afcends every Day up into the
*' Firmament, and defcends again to the Earth,
*' and teaches in the High Schools upon the Earth.
" Then he comes and looks on his Seal, and opens
*' the Pit and drinks : And when he has cover'd it
*' again, he feals it and goes hi^ Way. Upon this,
*' King Solomon fent for Benaja^ Son of Jehojada ;
" and having given him a Chain on which was
** written, {or engrav'd) the Name Schemhammpho-
^^ raß^ likewife a Ring whereon that Name was
*' cut j together with a Buiidle of Wool and
*' r-veral Casks of Wine, he fent him to the Pit.
*' When Benaja was come to the Pit of Afchmedai,
*' he dug a Hole under the fame, and caufed the
*' Water to run out. After which, he ftopt the
*' Hole up with the Wool. He then dug a Hole
*' ar the Top, oy tr j^fchmedai's Pit (at the Side of the
*' Stone) and, having pour'd the Wine into the
*' Pit, he ftopt up the Hole, and fo dextroufly,
*' that the Devil could not difcern, that Any bo-
*' dy had been there. This done, he climb'd up
** into a Tree, and feated himfelf therein. When
*' Afchmedai came, he view'd the Seal, and open'd
" the Pit ; and finding the Wine, he faid, ^ Wine
•*^ is a Mocker : Strong Drink u raging : And whofo*
*' ever is deceived thereby is not wife : * Alfo, Whore-
" domy and Wine^ and new Wine^ take away the
*' Heart: and did not then drink, becaufe he trufled
*' not the Wine. But being extreamly thirfty,
" he could not long abftain ; but, after fome P auf e^
*« did driik, and fo freely, that he became intoxi-
*' cated, and laid hfmfelf down and flept.. Then
" did Benaja^ the Son of Jehojada^ defcend from
*' the Tree; and went and faften'd the Chain round

(i) Prov. 20. I. (2) Hof. 4. II.

" him.

^he Traditions of the Jews. jS i

«f him, locking the fame clofe about his Neck -,
*' fo that he could not flip his Head through it,
«' When he awak'd, he fell into a mighty Rage,
*•' and endeavour'd to wrench the Chain from his
*' Neck. But Benaja faid to him, the Name of
" the Lord is upon Thee -, the Name of the Lord
** is upon Thee ; ( heing graved upon the Chain ) .
«' Now, as they were going along, Benaja having
<' hold of the Chain, they pafTed clofe by a
t' Date-Tree; and ^tefi^i rubbed himfelfagainft
'' it, and threw it down lo the Ground. After-
«' wards, pafling by a Houfe, Afchmedai laid that
'' likewife level with the Ground. Then came they
*' up to a little Hut, where dwelt a Widow.
** And She coming out, and begging moft earnefl-
*' ly, that no Damage might be done to her Hut,
^' he {Afchmedai) turn'd himfelf to the other Side ;
" but as he was doing it, he broke one of his
^' Legs. Whereupon he faid. This is what is writ-
*' ten: ' A foft 'tongue hreaketh the Bone. Afch-
«' medai being brought to the King's [Solomon''^
<' Palace, he was not prefented to the King 'till
«' three Days after. The firft Day, after his Ar-
" rivals he faid to his {Solomon^ s) Servants, Why
«' doth not the King admit me to his Prefence?
" They faid to him, he hath drank too much,
f' Then took he a Brick and fct the fame upon
*« another. Whereupon^ the Servants went and
" acquainted Solomon with what they had feen him
'* do. And he {Solomon) faid to them, his Meaning
" was this. Go and give him more to drmk. The
*' Second Day, he (^Afchmedai) faid to them {the Ser- .
" vants) Why doth not the King admit me to his
•' Prefence? They faid unto him. He hath eat
*' too much. Then took Afchmedai the Brick from
'^ off the other, and laid it on the Ground. Where-

(0 Pj^o/. 25. 14.

upon,

62 The Traditions of the Jews.

'' upon, they went and told it to Salomon ; who fald,

*« his Meaning was, Give him hut little to eat. In

*' the Morning of the Third Day Afchmedai was

*^ brought before King Solomon. And ne took

*^ an Ell, and meafur'd r.herewith Four Ells, and

*' caft the fame before him ( the Kvig ) faying,

^' when thou diell, thoa halt no more in this

*' World than Four Ells {jneamng the Dhnefinom of

*' his Grave.') Now haft thou coriquer'd the whole

'' World •, yet wilfc not thou be latisfied 'till

«^ thou haft conquer'd me, and brought me to thy

*' Subjection ? And Solomon faid to him, I will

*' have Noticing from thee. I will build the Tem-

*' pie: Ar.d I nave Need of Schamir. Then faid

*' Jfchmedai, he is not committed to me, but to

*' the Prince of the Sea -, and he trufls him with

" None but his Turkey., who is faithful to him.

" What doth he with it.'' enquir'd Solo7?ion. Afch-

•' medai anfwer'd, he takes it along with him upon

*' MountaiiiS which are defolate, and on which

•' grows neither Herb nor Tree. He holds it

*' againft the Rocks of the Mountains ; and having

*' thereby fplit the fame, he goes his Way. After-

*' wards, he takes a Load of Trees, and cafts it

*' there ; and the Place becomes fertile, and fit to

*^ be inhabited ; and Trees and other Things da

*« grow and thrive there. For that Reafon he is

«' caird, Naggar Ttira., (\. e. the Rock- Artificer),

«' When they {Solomon*^ Servants) had found

*« the Ncft of this Turkey^ wherein were many

*< Young ones, they cover'd it with a Concave

<c whitifh Glafs. And when the Turkey came to

*« the Neil, fhe endeavour'd to get to her Young

« ones, but could not. Therefore fhe went and

" brought Schar/ur., to fet him upon the Glafs.

«' Benaja feeing this, made at her a great Noife ;

*« at which flie dropt the Schamir., and Benaja took

'' him up. And the Turkey went; and ftrangled

'' her

7he "fruditiom of the Jews 63

" her felf, becaufe of theOath which ^t had fworn
«'« to the Prince of the Seas -, and which ihe had
" thus broke by dropping the Schamir. " Sach is
the Account verbatim in the Tij//Ä«J-Treaciie en-
titled Gittin. And we fuppofe, that one great Mo-
tive which put the Rabbins upon inventing this ex-
travagant Fi(5lion, was the following Paflage in the
Firft Book of Kings. ^ And the Houfe, when it was
in building, was built of Stone, made ready before it
was brought thither : fo that there was neither Ham-
mer nor Ax^ nor any Tool of Iron heard in theHoufe^
while it was building. The Schamir here mentioned
is, it feems, an Infe6t : And in the ^^^/wz/^-Treatife,
entitled Sofa^ * we have the following Defcription of
it. " Our Rabbins teach, that the Schamir is a
*' Creature of the Size cf a Barley Corn *, and that
«' it was created in one of the Six Days of the Crea-
*' tion ; and that Nothing is fo hard or firm as to
'« withftand it. In what then is it kept ? 'Tis
" wrapped in a Lock of Wool, and put in a Leaden
''^ Box, which is then filPd up with Barley Bran. '*
The Time of the Creation of this Infed:, the P'lrke
a^oth, printed at Amfterdam, mentions in a PaOIige,
which runs thus: 3 " Ten Things were created in
"^ the Dusk of the Evening of the Firft Sabbath ;
"^ namely. The Mouth of the Earth { 4 which
*' fwallow'd up Korah and his Company ) \ The
'^ Mouth of the Well ; and the Mouth o\ Balaam' %
'' Afs \ the Rain-bow-, the Manna, and the Scha-
'' mir. " But, it feems, the Schamir has not exifled
fince the Deftrudion of the Second Temple ; the
fame Treatife, entitled Scfa., faying,," ? S.nce the
" Time the Temple was deftroy'd, Schamir has
" been no more. Our Rabbins teach, that »^0/0-
'' mon built the Temple by Means of the Schamir,

(i) I Kings 6. 7. (2) Fol. 48. Col. 2. (5) Cap, 5. Fd.30.
Cel. I. (i^) Numb- j6. 30. (5) Fol. 4S. Col. 2.

Our

64 1'he T!radltiom of the jews.

Our next Quotations will fhew, that, according
to the Dreams of the Rabbins, Solomon employ 'd
Devils to bring together S'ones for the Temple, and
that Devils affifled likewife in building the fame.
The Treatife entitled Emek hammelech^ fays thus :
Our Rabbins, of BlefTed Memory, explain the
Words, And Solomon fat upn the throne of the
Lord, in the following Manner. As the Blefled
God reigns over both higher and lower Powers •, {6
did King Soloinon, on whom be Peace, reign over
Both. Even Devils, Spirits, and Night-Spirits
were under his Government. For in his Time
the Moon was compleat : Virtue had the Upper-
hand of Vice : The Devils were then of an
agreable Afpedl : Spirits brought large Stones for:
the building of the Temple, and afTifted in the
fame •, as we are informed in Medrafch Schir haf^
chirm rahha. But when he (Solomon) had finn'd,
the Moon began to be cut afunder ( or to de-
creafe) . As it is faid, ^ And Solomon did Evil
in the Sight of the Lord. Whereupon the faid
Spirits withdrew themfelves from his Command^
and would ferve him no longer ; as may be ktri
in the Hiftory of Afchmedai, the Prince of Devils.
And they became his ( Solomon's ) Dread -, as it
is faid, ^ Behold his Bed, which is Solomon'j ;
Threefcore valiant Men are about it^ of the valiant _
Men of Ifrael. '* Mention is likewife made of
Solo7non\ Power over Devils, in the Treatife enti-
tled Banunidhar rahha, in the Eleventh ^ Parafcha.
The Treatife entitled Schemoth rdhha^ fays, * That
*« Solomon governed the World from one End to
" the other.

We will now return to Afchmedai, and lliew how,
according to the Rabbins^ that cunning Devil play'd

to I Chron. 29. 23. {2) Kings 11. 6. (3) Cant. 3. 7*
(ij Fol. 199. Col. 3. (sj Fol. 108. Col. 2.

his

'The Traditions of the JeWsJ 75

his Catds, in Order to be reveng'd on Solomon for
bringing him into Captivity. The Talmud-Trc2L-
dfe entitled Gittiriy * from whence we had What
we have already deliver'd concerning the Taking of
this Devil, fays, " He ( Solomon ) flood one Day
*' near Afchmedai^ and faid to him, it is written,
*'*//<? hatb^ as it were^ the Srength of an Unicorn*
** The Word Strength fignifies the Miniftring Spirits ;
<' and Unicorn denotes the Devils. In What are you
*« {peviW) more excellent than we ? Then anfwer'd
*' Afchmedcn^ Take the Chain off me, and give me
*' thy Ring ; and then will I fliew Thee mine Ex-
*' cellefice. When, accordingly, Solomon had taken
** off the Chain, and given him the Ring, he was
*' fwallow'd up of Afchmedai ; who, thereupon,
*' flretching one of his Wings {jjr Feet) up to the
" Firmament of Heaven, the other remaining, up-
*' on the Earth, fpit out Solomon Four Hundred
*« Leagues from him. And this being done fo pri-
*' vately, that No one elfe knew any Thing of the
*^ Matter, he {Afchmedai) plac*d himfelf, in the
*' Likenefs of Solomon^ upon Solomon^ s Throne.
*' From that Hour did Solomon fay, 3 What Profit]
'' hath a Man of all his Labour which he taketh un-
*' der the Sun ? And this is the Reward of all 7ny
" Labour, Wha tis meant by the Word nis ? The
*' Raf and Samuel differ in Opinion about it. One
" fays, it fignifies his Staff; the other, that it de-
*' notes his Garment. Then went Solomon a beg-
*' ging from Door to Door •, and wherever he came,
" he uttered thefe Words, /, the Preacher, was
*' Kzng over Ifrael in Jerufalem. Coming before
" the Great Council, and uttering the fame Words
*' again and again, without Addition or Variation,
*' the Rabbins faid. What may This mean ? For a

^j) /V/.6S. Cot, 2. (zj Numb. 23. 22. (^J Ecd 1. 3*

I '« Fool

76 7he Traditions of the Jews."

Fool is not conftant in his Tale. And they faid
to Benaja^ Doth the King permit Thee to come
into his Prefence ? And he anfwer'd them, No,
Then fent they to the Queens, to ask of them.
Doth the King come unto you ? And they an-
fwer'd and faid, Yes, he cometh. The Rahhins
and Sages did then fend to them again, faying.
Take Notice of his Feet ; for the Feet of Devils
arc like the Feet of Cocks. The Queens then
acquainted them, that he came in Slippers ; and
would force them to Embraces at Times in
which they were forbidden by the Law ; and
that he had likewife attempted to lye with his
Mother Bathßeha, Hereupon, Solomon^ who went
a begging, was condudted by the Rahhins and
Sages to his Palace ; and they gave him the Ring
and the Chain, on which the ^z.mt Schem ham?n'
phorafch was infcrib'd. And when he enter'd
the Place where Afchmedaz was Sitting on his
( Solo7non''% ) Throne, as the real Solomon^ -^fch^
viedai fiew away. And although he flew away,
yet was Solomon in Dread of him : And this is
What is meant where it is faid, ' Behold his
Bed^ which is Solomon'j ; Three/core valiant Men
are ahout it of the valiant Men of Ifrael. They
all hold Szvords^ heing expert in War. Everj Man
hath hh Sword upon his Thigh^ hecaufe of Fear in
the Night.

This wild Fi6lion is inferted in the * Maafe Book ;
and likewife, with fome Variations, in the Treatifc
entitled Ejnek hammelech. "Which hft Piece, for the
farther Entertainment of the Pleader, we fhall quote
upon the Matter. 'Tis there faid, «' With King
" Solomon^ on whom be Peace, it was a Cuftom to
" convey himfelf every Day up to the Firmament

(i) Caut. 3. 7, 8. (2J G. 105.

♦« of

^he ^raditiom of the Jews. 77

«« of Heaven, in Order to learn Secrets from the
«' Mouths of ( the Spirits ) Afa 3,nd Afaels : And no
*' Fear was upon him, And all the Hod of Hea-
*' ven did bow before the Holy and Bleffed God,
*' and magnify'd his Name, for having vouchfafed
«' fuch a King unco Ifrael. And all the Spirits ful-
<' filPd his ( Solomon'*^ ) Will in every Thing : As
'' it is faid, ' nen Solomon fat on the 'throne of the
'' Lord as King. And he reign'd over the Upper
<' and Lower Creation. At his Command, they
«' ( the Sprits) brought together the Stones and
«' other Materials for building the Temple. And
*' being defirous to have the Schajnir^ he caus'd
^' Afchmedaiy the Prince of Devils, to be brought
■" before him in Iron-Chains, on which was grav'd
*' the Name Shem hammphorafch *, and he held him
«' Captive even a long Time after the Building of
*' the Temple. But at Length, the Sin of Solomon
^' was the Caufe, that Afchmedai prevail'd upon
^' him to fet him ( Afchmedai ) at Liberty, upon
^« Promife, that he would, thereupon, communi-
" Gate to him a great and furprifing Secret. Solo-
^^ mon having unloos'd him, Afchmedai further pre-
'*^ vail'd upon him to let him have the Ring, up-
«' on which was infcrib'd the Name of Schem hafmn-
'' fhorafch. And Solomon trufted him with the
*^ fame. For it had been fpoken by the Lord,
*' that he would reward him ( Solomon ) according
*' to his Works ; and that he fhould wander and
" fuffer ; becaufe he had tranfgreffed Three Com-
*^ mandments. Afchmedai having receiv'd the Ring,
*' he ihrew it into the Sea ; and a Filh came and
'* fwallow'd it. And then Afchmedai threw Solomon
*■' Two Hundred Leagues up the Country, into the
** Land of the People ( Heathens ) and thrull him

(i) I Chron. 29. 23.

I 2 " out

78 The Traditions of the Jews.

*' out of the Kingdom. Then was his ( Solomon's )
^' Glory loft. And he begg'd from Door to Door,
^^ and faid, /, Solomon, •:£;t^i/ij;?^ ö/Jerufalem. But
*' the People mocked him, and fa id. How fiould
*'^ fuch a King heg Alms from Door to Door ? And
'' he remain'd in that poor Condition Three Years,
*' becaufe he had tranfgreiTed Three Commandments
*' of the Law^ which are thus written, * But heßall
'^ not multiply Horfes to himfelf. Neither ßall he
*^ multiply Wives to himfelf, Neither ßall he vmU
*' tiply to himjelf Silver and Gold. Againft which
*' Three Commandments he had tranfgrefs'd. When
'* the Three Icears were expir'd, God was pleas'd
** to have Compaflion on him, for his Servant
*' David's Sake. And becaufe Naama^ the Daugh-
** ter ot the King of the Ammonites^ was to be
** made juft (or he jußißed ) to the End the
*' Line of the Meffias might pafs through her, by
" her being married to Solomon^ and brought by
" him into the Land of IfraeU God caus'd Solo-
*' mon to pafs into the Land otthQ Ammonites. And
'' when he was come into the City, call'd Mafch-
'' kernen^ which was the Royal Refidence, and ftood
*' in a Street of the City, the Chief Cook or Mafter
*' of the King's Kitchen came there to buy What
*' he wanted ; and feeing Solomon ftanding, com-
" peird him to carry What he bought to the Fa-
*' lace. He ( Solomon ) carried it ( his Burthen )
*' into the Kitchen ; and there oblerving what the
'' Chief Cook did, he faid to him, I will tarry with
'^ Thee and ferve Thee, only for my Subfiilence.
'' The Chief Cook or Mailer of the Kitchin con-
'' fenting, Solomon tarried there, and ferv'd him.
*' After fome Days he ( Solomon ) faid to the Chief
'' Cook, that he would prepare a Difh of Meat for

<2) Deut.17. 16, 17,

«' the

7he traditions of the Jews 7|

«« the King, after his own Manner; for that he
*' had been a great Mafter in the Art of Cookery*
*' And the Chief Cook confenting, Solomo7i drefs'd
*' the coftly and delicate Victuals, defign'd for the
*' King. When the King had tailed thereof, {it
*' being boil'd, and the Chief Cook having ferv'd
*' it up) he ask'd him, who prepar'd the Vidluals ;
" and faid. Thou haft not ferv'd me up the Like
" before. Then the Chief Cook related to the
*' King all that had happen'd ; and told him, that
" the Man (Solomon) had boil'd the Meat. Where-
*< upon, the King order'd him {Solomon^ to be
*^ call'd j and when Solomoyi came into the Prefence
f of the King, the King ask'd him, wilt thou be
" my Chief Cook, {or Mafter of the Kitchen)?
f« And he anfwer'd. Yes. Then the King difmifs'd
*' the Chief Cook, and put Solomon in his Place -, that
*' he .fhould drefs all the Vifluals for the King's
^« Table. At Length it happen'd, that Naama^
<' the King's Daughter, faw Solomon, And Ihe faid
*' to her Mother, I have a Liking for that Man, and
*' would marry him. But her Mother chid her, and
" faid to her. Are there not many Noble Princes in
*' thy Father's Dominions, for thee to chufe out
'« of them Him thou likeft beft for a Husband.
'' But fhe {Naama) anfwer'd, I cjefire none but
" this Cook. And her Mother ufed all her Art
*' to difluade her from fuch Thoughts, but could
«« not effedl it : For Naama faid, I would not, by
f' any Means, have any other Man than this. So
" that the Mother was oblig'd to lay the Mat-
*' ter before the King, her Confort ; telling him,
*' that his Daughter had a Mind to marry his
'« Chief Cook. When the King had heard of it,
*< it anger'd him j and he form'd a Defign to de-
"^ ftroy them both. But it was not the Will of
^' God to fuffer it. And it therefore came to pafs,
,, *^ that the King had \o much CompalTion on them,

8o The traditions of the Jcwi.

•' as to lay afide the Defign of fhedding their in"
*' nocent Blood. And he called one of his Ser-
«« vants, and charged him to convey them both
♦' into the Defart, where they might die of them-
*' felves. And the Servant did as the King di-
*^ redled him, and left them in the Del'arc, and
♦' return'd to his Employment under the King.
f' And Solofnon and Naama removed from the De-
*« fart, in order to find Food, v/hereon to fubfifl.
♦^ And they came to a City fituate near the
*' Sea. And Solomon going about to fearch for
** Suiienance, he met with a Fifherman, who fold
** Filh. And he bought of him a Fifh, and car-
** ried it to his Wife to drefs. When fhe had
♦' opened the Fifh, Ihe found therein the Ring, up-
** on which was cut the Schem hammphorafch ; and
*' fhe gave the Ring to her Husband •, who pre-
•' fently knew it, and put it on his Finger. Where-
*' upon, his Spirit (or Chearfulnefs) return'd to him;
^* and his Heart was fet at Reft. And he went toi
*^ Jerufalemy and drove from thence Afchmedai^ who
« had fiird his Throne all the Time of his Ab
<« fence, in his {Solomo'n^s) Likenefs. Then Srdo
f« mon feated himfelf again on his Throne, and put
«' the Crown upon his Head, After which, he lent
1« Meffengers to fummon before him Naama'sFa-
*« ther, the King of the Arnmonites, And when
<« the King of the Ammonites was come, SolcmoK'
«^ faid to him, Tnou haft deftroy'd two Souls with-
*' out Fear or Counfel. He anfwer'd, far be it from
*' me. I have not deftroy'd them. But I have
^' banifti'd them into a Defart : And I know not
*' what is become of them» Whereupon, SdomoJiy
*' on whom be Peace, faid. If tliou fhouldft fee
*' them, couldft thou know them ? Know thou,
*' that I am the Mafter-Cook •, and thy Daughter
*' is my Conform Then he order'd his Servants to
*' call her •, -and Ihe came and kifs/d the Hands of her

«1 Father, •

^he 7r adit torn of the Jews. ti

^' Father. And after her Father had rejoIc*d ex-
«« ceedingly, he return'd to his own Country. '*
This Relation is likewlfc found in feveral other
Jewiß Treatifes, but with fome Variations in each,
concerning the Ring, and a few other Matters.
But all the Treatifes, which mention it, agree, thac
Solomon on this Occafion went a begging.

But to return to the Jewiß Notions of confult-
ing the Devil. In the Treatifc, entitled Avodath
Hakkodefch^ in the Part entitled C beleck halt ach"
iittz^ * we have the following PafTage. " Solomon^
^' on whom be Peace, rode upon an Eagle to the
^' Mountains towards the Eaft, which are men-
«« tion'd in Numb, XXIIL 7. to learn the Wifdom
«' of Jfamd Afael. '* And in the Preface to the
Treatifc entitled Emek bammele ck^ there \% a Paf-
fage which runs thus, f " King Solomon^ on whorrt
*' be Peace, had deeper Knowledge than All that
" were before him, from the Generation of Mofes^
'^^ our Inftrucler, on whom be Peace. He per-
*^ formed furprifmg Things •, and was fo defirous
'^ of Knowledge and Wifdom, that he fuffer'd
*^ himfelf to be carried upon an Eagle to Afa and
'' AfaH i being feated in a Chair, which was fiy'd
" on the Eagle's Back. He fought after hidden
*« Things in the dark Mountains, ^c.

The E7nek barnmelecb fays, that Baalam was
likewife inftruded in Wifdom by the above-
mention'd Spirits. And in the fame Treatife we
find the following PafTage. " The Sons of God Jaw
«' the Daughters of Men, and longed for them,
" And the Holy and BlefTed God caft them (the
« Sons of God) down in Chains : And they were
«' Afa and Afael^ of whom were generated the
<' many Souls of mix'd People mentioned in Exod*
" XII. '^^.

FoL 109. Col. I. f Fi>l. 5. CoL 4.

Rabbi

82 "the Tradimm tf the Jews:

Rabbi Jehuda, in his Treatife, entitled Sephir
Cafidimy fays, * *' When a Man wants Courage to
*^ conjuit (or raife) the Devil, he fhould pray to
*« God to prevent the Devil froni doing him Hurt.
*' There are Some v/ho fay. One Ihould proftrate
<^ one's felf before him on the Ground ; for that
*' he will not do any Mifchief to Thofe who fhew
*' him Submiflion.

We are taught in Holy Writ^ that the Fear of
God, Cometh from God. The Talmud teacheth
the Contrary ; and even allows of the commit-
ting of Sin. In the Tal mud- Treatife , entitled
Chagiga, there is a Paflage running thus ; f R^b-
*' bi IIa hath faid. When corrupt Nature gets
*^ the upper Hand of a Man, let him retire toi
<« a Place v/here he is not known, and cloath
*«• himfelf in Black ; and then let him do what
*' his Heart liileth ; fo that he profane not the
<«- Name of the Lord in Publick. " There is a
PafTage to the fame Purpofe in the Treatife enti-
tled II Kiddufchin^

* Fäi. 25. CoL ^. t P^^' »^- ^^^' '* II ^^^' ¥>' ^<^l- '•

Numb,

T'he 'Traditions of the Jews. 73

Number II

WE fhall now pafs to the Rabbinical Ac*
counts of the Giant Og^ who is men-
tion'd in Exod. XXI. 33. The Talmud-Treatife
GntkleäZeena Ureeria, in the P arafcha Chykkath , fpeaks
of him thus : ' " O^ defcend(^d from thofe Angels
" who were cafl down from Heaven. Thofe An-
" gels commited Fornication in the Time of No-
*' ah. But Og was born before the Deluge. The
*' Name of the Angel who begot him was Scham-
*^ chiel. That Angel lay with the Wife of She?}:^
«' the Son of Noah^ before they {Noah and his
*' Family) enter'd the Ark. And fhe bore, in the
«' Ark, Sichoji who was King of the Ammonites ^^
^' and Brother to Og,

The Rabbins affertjthat the Giants were the Pofte-
rity of the fallen Angels, Rabbi Eliefer {^ljs^^ "The
*' Angels, who were call: down from their Place of
*' Glory, faw the Daughters of Cain^ who painted
'^ their Faces, and went naked, in an unfeemly
*' Manner. They ( the Angels ) went after ( or
^' courted) them, and took them for their Wives;
" as 'tis faid, ^ I'he Sons of God faw the Daughters
'' of Men. Rabbi Zadock fays, Of them were gene-
" rated the Giants, Men of prodigious Size. " But
the Zeena Ureena^ m die Farafcha Schelach fays,
" the Giants fell down from Heaven, at «the Time
*' of the Six Days Creation-, and are, on Account
'' of their Falling, caii'd Nefil'm (from NafaU

(I) Fol. 81. C0I.1, (2) Numt, 21, 21. (^) Cbap. 22.
(4} Gen. 6. 2.

K <« which

74 5">&^ Traditions of the Jews.'

«' which fignifies to fall) and becaufe he who looks
*« on them falls into Fear, and his Courage fails
«« him.

Another Mention of Og we have In the Talmud-
Treatife entitled Nidda^ in the Parafcba Jofephoth ;
where it is faid. ^ " Qg found our Father Abraham
*' ftanding in a Barn ; where he was preparing
«« Cakes for the Feaft of the Paflbver. And he is,
*' on that Account, called Og (which fignifies a
" Cake.; " The Medraß Tillim fays, « Why is
*' he called Og ? Becaufe when he came to Ahra-
*' hamy he found him. bufie in preparing Cakes for
" the Paffover. " This Og, fays Rabbi Eliefer ^,
in his Difcourfes, went by the Name of Eliefer :
And under that Name the Rabbi fpeaks of him in
th^ following Manner, " Eliefer was Abraham''^
*' Servant. But how came he to be his Servant?
'' When he (Abraham) was come out of the Fire
^« of xh^. Chaldeans y all the Chief Men of that Time
*' rofe up, and made him Prefents. And then rofe
** up Nimrody and gave his Servant Eliefer unto
*' Abraham. And upon his (O^s) having done a
*' good Service for Ifaac^ he was freed from Servi-
** tude: And God gave him his Reward in this
" World (becaufe the Wicked fliall have no Re-
<' ward in the World to come) and made him a
« King ; and he was King of Baßan, " The JaU
hit Chadafchy in the Part entitled Mofche^ fays,
*' ' O^ was one of Abraham^ Houfhold. And
*' when Abraham wascircumcifed, the Males of all
*' his Family were circumcifed with him ; and Og
*' was alfo circumcifed. " That Nimrod made
Abraha7n a Prefent of Og, is faid likewife in the Tal-
mad-Treatife entitled Sopherim ^,

(i) F0I.61. Col. I. (2) Chap. 16. (3) Fol.' 131. Col. i.
j^) Fol. 14.. Col. 4.

« ThiJ

7he Traditions of the Jews. 7^

This Og x\it Rabbins yjid^t to be the Perfon who
is faid, in Genefts 14. 13. to have efcap'd, and to
have told Abraham of his Brother Loth being taken
Captive : As may be feen in Rabbi Salomon Jarchi'%
Expofition on that Paffage in Genefi<:^ and in other
Rabbinical Treatifes, And the Rahbins^ if you will
believe them, have difcover'd the Reafon, why Og
was fo officious on this Occafion. The Reafon is
thus let down, in the Treatife entitled Devarim
rahba ; ' " The Refch Lakifch hath faid, that he
" (Pg) was call'd Palit^ (\. e. Deferter.) But why
" is hecaird Og? Becaufe when he came to Abra-^
*' havi^ he found him preparing Cakes for the
*' PafTover. But he went not to him for God's
*' Sake, but for the Sake of the Beauty of Sarah,
*' For he reafoned within himfelf : Behold, I will
*' inform him, that his Brother Lot is taken Cap-
*' tive : So, when he cometh to refcue his Brother,
'' he will be flain by the Enemy ; and then will I
" take Sarah to Wife.

In the Jalkut Chadafch^ in the Part entitled Ziz^
chaky * we have the following Account of an odd
Adventure of Og in Mejopotamia *, who, it feems,
was the Perfon v/hom Abraham fent to look out for
a Wife for Ifaac. 3 " When Eliefer ('that is, Og)
•^' the Servant of Abraham^ went unto Bethuel in
*' Mefopotamia^ on Account of Rebecca^ and Lahan
'' had feen the Ear-Rings, he {Laban} fought to
*' flay Eliefer, But when Eliefer perceiv'd, that
*' his Face was fet towards Evil, he pronounced
" the Name Schem hammphorafch^ and {thereby)
*' caufed the Camels to {rife up and) ftand in the
" Air, over the Well ; he himfelf Handing upon
'' the Camels. W^hen Li?^^;^ faw this, heconfcfled,
*' that (Eliefer) was juft j and faid, come hither,

■ ■ ■ II ■■■III I ■ I II I — M>i^— »wwr^r a— — i^- !■ ■!

(i) Fol. 235, Col. 3. (2) Fol 83. Col- I' (%) Gen. 24.

K 2 " Thou

76 Th 'Traditions of the JewsJ

' Thou Blefled of the Lord, taking him to be
' Abraham, becaule the Glory of his Face refem-
' bled his. '' A littic farther in the fnme Treatife,
it is faid, " He {Lahan) fought to flay Eliefer.
' But When Laban and his Company faw , that
' Eliefer had two Camels in his Hands, and that
' he carried rhem over the River, they faid, we
' cannot mafter him. And they fet before him
« a Difh, v/hich had Poifon in it. But, for the Sake
<- ofJbrabam, the Dilh was changed ; and Bethuel
' did eat (thereof ) and die : As it is faid, ^ And
' there was fet before him to eat. The Word Mu-
* fam, {a Hebrew PFord in the Text) fignifies No-
thing but ^S-^/;^ (I.e. Poifon.)'' (The PFord Mukm
fignifies plainly to fet before, and nothing elfe.)
But why did Bethuel die (in this Manner ? ) Be-
caufe he had taken up a Cuftom to Jye with
eve'-y Virgin on her Wedding-Day. When
therefore he ga^e his Daughter in Marriage, the
Princes affembled together, and faid, we will fee
whether he will obferve that Cuftom with his
own Daughter. If he dorh not, we will put an
End to his Life. And he {Bethuel) therefore died,
that Eliefer and Rebecca might be faved.
Holy Writ informs us, that, at the Deluge, the
Waters prevailed Fifteen Cubits upward ; that all-
the highHilis, which were under the whole Heaven,
were cover'd with Water j and that all Flefh, and
every Thing that had the Breath of Life in the dry
Land, was drown'd, excepting Noah^ and thofe
that were with him in the Ark. But, according to
the Rabbins, Og likewife furviv'd the Flood. In
the Talmud-Treatife, entitled Nidda,^ is the follow-
ing PalTage. 4 *' And there cameOne that had efcapedy
t' and told Abraham the Hebrew^ for &c. Rabbi'

(1) Fö/. 83. CqLu (2) Gen. 24. 33. (3) Fol.eu Cot. i<
C4) Gen. 14, 13,

Jscbamn ■

^he traditions of the Jews. 77

«' Jochanan hath faid. This is Og^ who efcaped ouc
*' of the Generations at the Flood. " This iä
quoted by Rabbi Salomon Jarchi in his Paraphrafe
on Genefis^ at the fame Verfe. And he adds,
" According to the literal Senfe, This is that Og
" who made his Efcape from the Battle : Who was
" not flain : According to what is faid, ' For only
'^ Og, King of Baflian, remained of the Remnant of
*' the Giants» He remain'd, becaufe Amraphel and
" his Band, in Afchetheroth Karnajim^ did not de-
*' ftroy him. " Rabbi Bechaz^ in his Comment
on the Five Books of Mojes^ 2 ^^ys the fame.

Concerning the prodigious Bulk or Size of the
Giants Og and Sichon (who, we are told, were Bro-
thers) the Rabbinical Notions of it may be gather-
ed from the following Quotations. In the Jalkut
Schimoni^ on the Five Books of MofeSy in the Paraf-
cha Vajelech, Mofes is reprefented as fpeaking in the
following Manner, to the Angel of Death, who
intended, it feems, to take away his Life. ** I
" have been engaged in War againft Stehen and
" O^, two Heroes of the Nations, of fo vaft a
" Stature, that the Waters in the Time of the
*''Deluge, did not reach to their Ankles. " Of the
Strength and Stature of Sichon, the Medrafch Til^
lim^ on the 136 Pfahn, fpeaks thus; " Our Rab-
*' bins fay, that Sichon was harder than a Wall or
*' Tower ; and harder than any other Creature ;
*' and taller than any Tower, when his Feet
" touch'd the Ground ; and no Creature could
'' withftand him. What did God do ? He bound
*' in the Air the Prince who guarded him : As it

*' is faid 3 Tet Idefiroy'd his Fruit fro7n above,

*' He call him out of his Place, and delivered him
*' to the Ifraelites.

(I) Deut. 3. 1 1. C2) fol. 191. Cot 4. and Fol xqz. Col r.

(3) Amos. 2, 9. ^ ^

78 ^he traditions of the Jews.

Of the Giants in the Time of the Flood, the
ydkut Schimon z fpeaks in the following Manner.
*' Of the Generation at the Time of the Flood,
** there was One, who fet his Foot upon the
*' Abyfs of the Ocean ; and therewith llopt (or
•' covered) the fame clofe up -, fo that no Water
** could get out. His Hand he laid to the Hole
<t (or Window) of Heaven, to flop the fame there-
*' with. And he even attempted to get into the
'' Ark. " And in the Chapter of Rabbi Eliefer
there is a PafTage running thus, <' They {the Giants)
*' did fay. Though the Water of the Deluge
*' fliould come upon us, we are large and tall of
*' Body, and it will hardly rife fo high as our Necks.
*« and tho' he {God) fhould aflail us with the Wa-
*' ters of the Abyfs, behold we can Hop (or co-*
** ver^ the Hole {or Bafon) of the Abyls with
*' the Soles of our Feet. What did they do? They
** flretched out their Feet, and ftopt up {or covered)
<' all the Holes {or Bafons) of the Abyfs. But
*' what did God ? He made the Waters of the
*' Abyfs boiling hot, fo that their Flefh {Feet)
*' were fcalded, and the Skin came off : As it is
*^ fa id J ^ What Time they wax war 771^ they van-
«^ ißDi When it is hot^ they are confumed out of
«' their Place,

Og, according to the Rabbins, was, as we have
fhewn, born before the Deluge. And of that Giant's
Management for his Prefervation from the Flood,
they give us two different Accounts. One of thefe Ac-
counts is in the Talmud-Treatife entitled Sevachim ;
and ismingled with a very extravagant Story concern-
ing a prociigiousUril'.QrRj which was alfo preferv'd
in the Time ot the Deluge. The Account runs
thus ; ^ *' TheRaf Chdßa has faid. At the Time
*' of the Flood, no Judgment pafTed upon the

(i)]ob.6 17- (2) Fol' \iy Col- z.

'' Fifh

7he traditions of the Jews 79

** Fifli of the Sea : According to what is faid. All
*' that was on the Dry Land periß^d. The Fifli of
*' the Sea did not perifli. I agree with thofe who
'^ fay, the Dekige did not reach the Land of
'' Ifrael. And if it did not, 'tis a Proof, that the
" Unicorn did abide there. But if we agree with
*' thofe who fay, the Flood did come upon the
** Land of Ifrael ^ where then muft ic (jhe Unicorn)
^* have flood. Rabbi Jandai has faid. They put
** young ones into the Ark. How can that be ?
** For Rahha, Grandfon of Channa^ has faid, I
*' my felf have feen a young Unicom, which, tho*
*' but of the Age of one Day, was as big as
** Mount Tabor. What then is the Compafs of
*^ Mount Tabor ^ Forty Miles. The Length of
" it^s (^the Unicorn's) Neck was Three Miles.
*' It's Head, when laid down, took up a Mile and
•' a half Extent. With the Dung it call from ir, it
" fo choaked up Jordan^ that the Water was turn'd
*' from it's Courle. Rabbi Jochanan hath faid, its
*' Head was let into the Ark. How could that
^' be ? For the Lord Rabba, Grandfon of Cbanna,
** hath faid, its Head, when laid down, took up
*^ a Mile and a half Extent. Well then, did
*^ they let his Snout into the Ark ? To what
*' Purpofe? For the Ark moved, and went it's
*' Way. The Refch Lakifch hath faid, He {Noah^
*' tied the Horns (^of the Unicorn) to the Ark ; fo
*^ that the Unicorn marched at the Side of the Ark.
« How can that be ? For the Raf Chafda faith,
^^ The Generation of the Flood committed Wick-
" ednefs in their Heat-, and that for this Reafon,
*' they were punifh'd with hot Water. Whither,
*' according to thy Notion, went the Ark ? Higher
*« up. Where ftood King Og ? For Him it was
*' permitted, by Miracle, that the Water about the
*^ Ark ihould be cool : So that neither Og nor the
^J Unicorn, which likewife march'd at the Side of the

. " Ark,

8o 27><? traditions of flbe Jcwil

*' Ark, were fcalded : " So runs the Account in
(he aforefaid Talmud-Treatife, Sevacbim. Much the
|arae Account, both of Og and the Unicorn, is gi-
ven in the Zeena Ureena^ in the Parafiba * Noacb,
The Story of the Unicorn is likevvife given in the
Ta.lmud-Treatfe entitled Bdva Bdtbra.

But there is a much ftranger Account of an U-
fiicorn in the Medrafch 'Tillim *, upon the Words, »
&ave me from the Lion's Moiitb^ for tbou haft beard
me from the Horns of the Unicorn. The Words run
thus: '« The i?:^/ Hona^ Sonofldi^ hath faid,
•' In the Day, when David kept Sheep, he went
♦' and found, in the Defart, an Unicorn which was
^^ adeep ; and fuppofing it to be a Mountain,
^' he got upon it. When the Unicorn awaked»
"it rofe ; and David being upon the Back of it,
*^ rofe as high as the Heavens. Then faid David
*' (unto God) if thou deliverell me, and helped me
^' down from this Unicorn, I will build Thee a
" Temple of a Hundred Ells, like the Horn of
" this Unicorn. There is One f/v^^^/;^ J that faith,
*' David meafur'd the Length of it Qhe Horn.^
«' Others fay, the Breadth. What did God? He
*' brought a Lion in the Way. And when the
*' Unicorn faw the Lion, he couched before him,
" becaufe he {the Lion) was King. And David
*' flept down to the Ground. But when David faw
<' the Lion, Fear fell upon him. Therefore it
" is faid, Save me frotn the Lion*s Mouthy for thou
*' haft heard me from the Horns of the Unicorn.'^*
The Jalkut Schimoniy ^ on Pfalm» 22. gives you
more of this Story.

Another Account of the Manner in which Og was
preferv'd, in the Time of the Deluge, we have in
R^hbi Jonathan' s Chaldaic Verfion, ^ on the Words,

(i) Fol. 6. Col. 3. (2) Fol 21. Col. -i. (3) Pf. 22. 21;
(4) Fol. 97. Col. 4. (5) Gen. If 13.

there

^he ^radkmx f>f i^^ Jews, 8 i

there came One. that had efcafL Upon which Words
that /Rabbi fays, f' And there came O^, who was
<' the only: Man ( epccepting the Family in the Ark^
" that furviv^d the Flood, He rode upon the Ark,
f ' and was as a Covering to the Top thereof. And
*' he was preferv'd {fed) by the Viäuals which
*' Noah gave him. " But in Jalkut Schimone on
Genefis^ ' 'Cis-faid^ '« When the Waters prevailed,
«'all Beings (which liv'd on the Dry^^Land^
"were deftroy'd, except iV(?^/j : As it is* faid, )
" And Noah only remained. But Og the King of
*"' Bafhan, was likewife preferv'd ; for he fat upon
*' a Öeam under the Ladder of the Ark ; and fwore
*' unto No,ah and his Sons, that he would be always
*' their Servant. What did Noah ? He bored a
*' Hole in Qhrough the Side of ■) the Ark, and hand-
*' edto him (0^) his daily Food. And he (Og)
«^ was faved {from the Flood :) As it is faid ^ For-
«' onlyOg^ King of Baßan^ remained of the Remnant
«' of the Giants. " The Talmud-Treatife, entitled
Sopherim^ gives the following Account of theProvi-
fions Og confumM while he was boarded with Noah,
*' What then were his (0^'s) Vifluals? One Thou-
" fand Oxen ; and the Tame Number of every Sort
«' of Game. And his Drink was One Thoufand
*' Meafures. What then was the Weight of one
«' Drop of his Seed ? Thirty fix Pounds. *' What
Room is here for mirthful and aftonifhing Reflexion I
What a Fund for Laughter on one Side, and
what Matter for Aftoniüiment on the other ! Does not
the Reader very naturally break off here with this
Queftion, Is it poffible that fuch romantick Stuff
ihould be the Produft of fober Imaginations ? And
Is there really a People in the World fo bewitch'd, äs
to fwallow thefe Things for Truth ? of what a

(\)M J|. Csl 3. (2) Gen. 7. 23. (3) Deut.3. 11.

L Size

t^ ^he T'radUiom of the Jew$;

Size muft the Ark have been, to carry the numeroul
Inhabitants placed in it by Mojes^ with fucha Mon-
iler at the Top ( If he fat at Top) or on a Beam
under the Ladder of it, ahd luch a Number of Ox-
en and Game for the Maw of this terrible Devourer !
Credat Judceus Apella, But what follows will height
ten the Wonder.

In the Treatife, entitled iV/'J^^^, » there is the
following Paffage. *' We learn, thzz Jbha Schauly
*' and if, thou wilft, Rabbi Jochanan^ hath faid, 1
" have been a Grave-digger, and did once run after
<* (a Roe. It {the Roe) happened to run into the (ii/i?/;
'^ low of the^ Shin-Bone of a Man dead. I ran three
" Miles after the Roe {in the Shin-Bone') but could
" not come up with it *, neither could I fee the End
*' of the Bone. Being return'd I was inform*d, that
«' it was {the Shin-Bone) of O^, King o^ Baß an. '*
If this Pairage does not help the Reader fufficientljr
to the Rabbinical Idea of the Size of Og^ let hirrt
clap it to the following, and it will do the Bufmefs.
The Jalkut Chadaß^ * in the Part entilted Abraham^
fays, " Eliefer, Abraham's Servant, was Og Kirg
*' of Baßan, The Soles of his Feet were Forty
*' Miles long: And he hid Abraham in the Hol-
•*' low of his Hand. Upon a Time, he {Abraham)
*' fcolding at him, his (0^'s) Fear fhook a Tooth
*^ out of his Head. Abraham took the fame^ and,
*' out of it, made himfelf a Bed-ftead, and lay and
*' flept thereon. But Some will have it, that he
*' made himfelf an eafie Chair out of the Tooth ;
*' and fate in the fame («j'J that Chair alone for his
*' Seat) as long as he (afterwards) liv'd. .

This Account we find likewife in the Talmud-
Treatife, entiled ^ Sopherim : And in the little Jai-
ha Rubenl^ ' in the Part entitled Gevara. But in

(i) Fol> 24. CoL 2, {z) Fol. 14. Col. 4- 3) Num- 5,

the

The l^radttiom of the Jews, gj

be Devarim Rahhay in the Parafcha Devarim^ wc
have other Materials toward? an Account of the
Size of Og^ which fall fomewhat lliort of Pro-
portion with the foregoing, 'Tis there faid, « When
*« the Children of Ifrael camQ before the City of
I *' Edrei (of which. Mention is made in Numb. 21.
'' 33. and Deut. 3. i, 10.) MofesiM to them, here
I *' we will pitch our Camp j and to Morrow we will
1.'^^* enter 'the City. And when ( (be next Morning )
*' before it was well Light, they march'd to enter
*"' the City, Mofes open'd his Eyes, and beheld Og
*« fitting upon the Walls of the City : And his
^' (Og's) Feet touch'd the Ground. And Mofes
'' iaid, I know not what I fee. They have built
^' another Wall in the Night. Then faid God to
^' MofeSy it is Og whom thou feed. Rabbi Jocha-
*' nan hath faid, his P'eet were Eighteen Ells in
*' Length. " The * Sopherim fays farther, " Og
'* went forth and buik Sixty Cities \ and the
^' fmalleft of them was Sixty Miles high : As it is
*' faid, Deut. 3. 4. Threefiore Cities^ all the Region of
« jirhoth, ' -

We fhalj now recite fome of the Rahhinzcal Ac-
counts of the Death of this monftrous Giant. One
of them appears in the Talmud Treatife, entitled
Berachoth^ "t and runs thus : " Concerning the Stone
*' {j)r Rock) which O^, King of Baßan^ intended to
*' cad upon the Ifraelites^ I have learn'd from the
^' Cahalam^ or Tradition, that he asked, of what
*' Extent is the Camp of the Ifraelites ? Three
*' Mile. I will go and pluck up a Rock of Three
*^ Miles {Extent) and caft the fame upon them,
«^ and deflroy them. So he went forth, and
*' pluck'd up a Rock of Three Miles {Extent) and
«' put ;he fame on his He;id, But God caus'd Ants

Fol. 14. CQI3, f Fol.s^' Qol.^

84 ^he Traditions of the Jewsl

«' to come upon it ; and they made a Hole in it
*' fo that it fell about his Neck ; for the Hole (jhe
*« Ants made in f/) was dire6bly over his Head ; fo
*^ that it could not othervvife fall, than about his
*« Neck : And when he (0^) was about to remove
*' it, his Teeth, on each Side, grew into It \ and
*^. he could not difengage his Neck. And This
** is what fs written 5 * Tbouhreakeft the Teeth of the
^' JVtcked, But according to Rabbi Simeon^ Son
♦' of Ldkifib, it (this PaJJage in the Pfalms) is to
^' be taken in another Senle. For Rabbi Simeon-^
*> the Son of Lakifch^ hath faid. What is That
^« which is written, Thou hreakefi the Teeth of the
*« Ungodly'^. Rea.d not Schibbrata^ Thou hreakeß, but
*' Schirhafta^ i. e. Thou makefl to grow. Of what
*' Bignefs wasM?/^;? Ten Ells. He (Mofes) took
^' an Ax, which was Ten Ells in Length; and
*' jumped Ten Ells high, and ftruck him (Og) on-
*' his Ankle, and deftroy'd him. "

But Rabbi Jonathan^ in his ChaldaiQ Verfion, on
Numb, 21.36. makes the Rock, which Og pluck'd
up, to be as big again. His Words are to the
Effedk following : '' And it came to pafs, that the
^' wicked Og faw the Camp of the IfraeliteSy which
" was Six Miles in Length. Then faid he, I will
^^ create among this People, all the Diftra6lion of
<« War, to the End they may not deal with me as
*« they have dealt with Skho?u Wherefore, he
*' went and pluck'd up a Hill of Six Miles {Ex-
" tent) and fet the fame upon his Head, that he
^^ might caft it upon them. But prefently God
«' caufed Infeds to come {upon the Hill) and they
«« eat a Hole in the Hill jult over his (Og's) Head ;
*« fo that his Head became inclofed therein : And
«« when he attempted to caft it {the Hill) from him.

* Bcbinxe reßhem ^chibkrta, pi". 3.

^« he

7he traditions of the Jews. 8^

*« he could not (effe5i it) for his Grinders and other
** Teeth grew outs aud his Mo«th moved this Way
*« and that. Then went M?y^ j and took an Ax of
" Ten Ells in Length, and jumped Ten Ells high,
*' and flruck him (Og) on the Ankle, fo that he fell
'' down and died. " This Romance has a Place
like wife in the Treatife, entitled * Zeena Ureena,

We have not yet done with the Rabbinical Ac^
counts of Og. But it will perhaps be an additional
Entertainment, by the Way, to deliver a Rabbini-
cal Paflage concerning the Strength of Simeon. In
the Treatife, entitled Sepher hajafchar^ in the Paraf-
(ha Vajiggafcb, there is the following Paflage. Then
** laid Judab unto Jofepb, fuffer now our Brother to
'' go, that thy Country may not this Day become de-
" folate. Then anfwer'd Jofepb^ and faid to them
*' (bh Bretbren) Go your Way, and fay to your
" Father, a Wild Bead hath devour'd him (Benjamm)
^' as ye faid of your Brother Jofepb, Then looked
^' Judab on his Brother Naphtbali (who was fwift of
*' Foot) and faid to him. Hafte thee, and count all
^' the Streets in Egypt ", and bring me Word ; {op
*' an Account of them.) And Si7neon faid to him
*' {Judab) Eet not this Matter trouble thee : I wilj
*' go upon a Hill, and take a great Stone from the
^' Hill, ^nd throw it over the whole Land of Egypt^
^' and deftroy all that is in the Land. " The Rab-
bin, who was the Author of this Paflage, muft have
thought Simeon to be, at leail, as mighty as Og :
To whom we now return.

Would any one exped, after fo much of the Rab-
binical H5ft:ory as we have already given of Og, that
Any of the Rabbins Ihould place this Giant in Pa^
radife ? Yet in the Talmud printed at Jmßerdam^
in the Part entitled Derecberez Sofa., Og is faid to

Fol 8€i. CoL 4,

have

S,i^ 'fk? traditions of tbejcws^.

|iave been tranflated thither, or convey'd thither
^live, with feveral others, of v.'hofe Tranflatiori
we have not in the^'fiTble the leafl Hint. Thus run^
the Paflage, ^ " Nine have gone to Paradife alive :
f' And they are the following £';;(?f^.; Jared's Son;
** Elias ; Meß as ; E liefer, Abraham^ Servant ; Hj-
V ra7n King of Tyre ; The King's Servant, who wa$
«« etn Ethiopian or Black (mention'd in Jer. 38. 7,)
f<^ and Jahez, Son to Rabbi Jehuda the Prince.
«« Some add tQthefe,. 'R2ihhi Jehofcha^ the Son of
f ^ Levi, " This Catalogue of tranflated Saints, is
jikewife in the Jalkut Schimoni on Genefis, * And
the Jalkut Chadajh ^ gives the Reafon why Og
is of that Number, thus, 'f I[aac was jealous of
♦* him {Qg} with Regard, to Rebecca, And Og;
*^ being innocent, God commanded the Miniftring
f« Angpls to convey him to Paradife,

Ogy according to the Rabbins, having been before
the Deluge, and living afterwards to the Time of
Mofes, muft have liv'd, in the whole, above Nine
Hundred Years. In the Jerufalem Targum, on
J^umb. 21. 36. we have the following Reafon
why God fuffer'd him to live fo long. " And it
** Carrie to pafs, when Mofes faw O^, that the faid,
«* Is not TIjIs the wicked O^, who mocked ^^r^i;.
** and faid, that Abraham _ and Sarah were like the
f^ beautiful Trees which iland near the Water-
*« Springs and bear no Fruit, Therefore, the Holy
*« Lord, whofi Name be blefifed, fuffer'd him to
««live many Years; and 'till the Time that he
<« might fee their Children's Children. " And»
with Refpecl to Longevity, we have a notable
Rabbinical Record in the ydkut Chadafchy in the
Part entitled ^Jehofcha ; where it is faid, *' All
«' the Thirty Two Kings, who were deflroy'd

(i) Fol. 20. Col. 3. (z) Fol. 12. Col. I. (l) Fo], %y
^\ (4) Fol. 97. Co^ V ' "' \, ^

^he '' Tradition^ of the Jewi^ $7

*^ by Joßduay had been at the Feaft with Ahra-
*' ham.

As we have, in the foregoing Pages, frequently
introducM' the Rabbins, faying that Ogw^2i^ Abra-
-ham^s Servant,' the Header has perhaps, by this
Time, moVe than once turned his Thoughts towards
•the Enquiry, How Abraham could governor ma-
nage fo mighty a Giant ; as the Reader takes vf^rjf-
ham^ wb fuppofe, to have been only of the ordina-
irv Hümanfe Stature. We fhall now therefore recite
forne Kabbinical Accounts of the Strength and Sta-
ture' of Abräba?n. -TIiq Talfmä-TrQ-a.iKc^ entitled
?o^^mV;z, on the Words, '^ --^ — - A great Man th
tnohg thc'Ai:aHniSy fays, *" "^ That great Man was
" Abyaham: our Father, who was taller than all the
*' Giants, fiy/him who was among the Anakuns^
'''or Giants is meant Abraham^ who was as large
" äs Seventy-Four Men. And he did eat and dnnk.
*' as much as Seventy Four Men ; and was as ilrong
'' as that Number {of Men.) " In the J^/to Schi-
moni^ on the Book o^ J oßua^ ""in the Parafcah 29.
by Berefchith r'abba ; and in the Jalkut Chadaßo^ ia
the Part ehtitled^i^r^^^;??, '♦we have the following
Palfage : ' '* The Rabbi hath faid, that the great
*V Man arnong the Giants was Abraham, But v/hy
'' is he called Great ? Rabbi Zm, and Rabbi Elu
^"^ efer^ in the Name (o7t the Authority) of Rabbi
*' Jofe^s, Son of Simra^ fays, the Steps or Paces ot
«' Abraham our Father were three Miles in LvCngth,
*' {each.) Rabbi Jehudah, Son of Rabbi Simeori^
*\ hath faid, that they (the Paces of Abraham) were
*' one Mile long {each.) As it is faid in Ifaiab
" 41. 3. He purfiied them and pajjed fafely^y even b'j
" the fVay which he had' 720t gone with his Feet*
Who did This?"

(I) Jofh. 14.15. (2) FoL;i4. Col,4. ,.,(3) Fol. 6.

Col. 3. ^4; Fol 17; Col. I. ^ ^

. ■ - ■ With

BS ^he ^raditlom of the Jewsi

With Regard to the Strength of Abraham, the So-
fherim S fays, after other Things, '' What did ho
'"'<^ {Abrahaiii) ? He took the Seventeen of Cheturaby
« (his Jecond JVife."-) and built an Iron Gitv, and
«' put them ( the Seventeen) into the fame. The
*« Sun was not feen therein, by Reafon it {the City)
*' was of exceeding Height. And he gave them a
*' Bowl full of Pearls and Jewels ; which (Pearls
*' and Jewels) gave them Light in the City, in
** flead of the Sun : and of which we fhall hereafter
*' make ufe (Jn the fame Manner) when God fhall
*' fo order, as that the Sun and Moon fhall be
*' afhamed : As it is faid, in Ifaiah 24. 23. ^en
the Moon fljall he confounded and the Sun afhamed.
The 21z/;;^^^J-Treatife entitled Sanhedrin fays, 3
«' Rabbi Jochanan hath faid. The Holy andBlefled
*' God fpake unto Noah^ faying. Put jewels and
'' Pearls in the Ark, that they rriay give Light like
*« the Noon Day.

Doubtlefs the Imagination of the Reader is flruck
with the Radiancy of thofe Pearls and Jewels. But 'tis
j Nothing in Comparifon with the Streams of Light
that iffued from the Splendor and Beauty of Sarah ac-
cording to the following Rabbinical Account of Hen
The Berefchith rahha, in the Fortieth Parafcha, ^
fays, on Gen. 12. 14. fVhen Abraham was come into E^
gypt, the Egyptians beheld theWoman^ that ße Was very
fair. '<^ Where then was Sarah? He {Abraham) put
*' her in a Chefl, and lock'd the fame upon her
^' Face, becaufe none fliould behold her Beauty.
*^ And when he was come to the Toll, orCuftorrn.
*' Houfe, They {the 'Toll -gatherers^ or Officers of the
*' Cufloms) faid, pay us the Cuflom. And he faid,
I will pay the Cuftom* They faid to him. Thou

(\) Fol. 14. Co. 4. (2) Gen.2C. i, 2,3. (3) Fol. lo^.
C«?1.2. (4) Fol 37- Col. I.

«« carfieit

7he^radittons of the Jews. S^

^ carried Cloaths. And he faid, I will pay (the
*•'• Cuflo?n) for the Cloaths. They laid to him, Thou
*^' carried Gold. And he anlv/er'd them, I will
'' pay (the Cufloin) for my Gold. They faid to
'^ him farther, Thou carried of the fined Silk.
'' Then lliid he to them, I will pay (the Cufiom)
" for the fined Silk. Farther they faid to him,
'^ Thou carried Pearls. And he faid to them, I
" will pay {the Cuflom) for the Pearls : And he was
" willing to pay Cudom as if he had carried fuch
" valuable Things. But they faid to him, it can-
" not be, but thou mud open {the Cheß) and fhew.
" what is within. And w^hen he had open'd the
" Ched, the whole Land of Egypt was brightly
" ilium in'd by the Lud re of Sarah.

But we have not yet done with the Rabbinical
Giants, and Men of prodigious Strength. In the
Treatife, entitled Vajikra Rähba^ in the Eighth Pa-
r.q/^y6^, • on the Words,. Judg, 13.25. And the Spirit
of the Lord began to move him (Samp Ton) at Times ijz,
the Ca?np of Dan^ between Zorah ahd Efchtaol-, 'tis
fiid, '^ Thefe Words, Rabbi Sarnuel^ Son o^ Nach-
" nanus ^ hath faid, teach us, that he took two
" Hills, an druck them oneagaind the other, as a
" Man may drike tv/o fmall Pebbles one againft
" the other. Rabbi Jehiida and Rabbi Nachinan
^' are of different Opinions. Rabbi Jehuda faith,
••' When the Holy Spirit reded .upon him {Sarnpfoh)
*■' he made (bnt) one Step as it were, from Zora/:>
" to Efchtaol. And Rabbi Nach?nan hath laid,
<' When the Holy Spirit reded upon him, his
*' Hair dood ered, and beat togethei*, giving a
<' Cymbal-like Sound which was heard from Zorah
^' to Efchtaol.

K^bbi Gerfon, in his little Treatife, which he en-
thlcs Sepber geliloth erz JfraeU fays, That he era«
veiled through the Land of the King of 0^, and
he faw there a Sepulchre which was Eighty En>

M ioDii

Öo ^he Traditions of the Jews.

long ; and that he was inform'd, that it was the
Sepulchre of Sein^ the Son of Noah. In the fame
Treatife he fays, that at the Citadel of Jerufalem
there was hung up the Back-bone of a Man, which
was Eight Yards long. In Jalkut Schimoni^ on the
Lamentations of Jeremiah^ * 'tis faid, (fpeaking of
the Chaldeans Befieging Jerufalem.') *' In Jerufalem
*' were Heroes, furpalTing Imagioation, And they
*' drove againft the Chaldeans^ and flew many of
" them. There was one Hero> named Afica^ the
** Son of Gafieri» And as the Caldean Warriers
*« flung heavy Stones, to demoiifh the Walls of
'' the City, he caught them in his Hand, and
'' threw them back upon the Enemy, and kill'd-
** many of them ; 'till {at Length) he began to
*« catch {or intercept) the Stones with his Feet,
«« and kick them back into {the Enemfs) Camp,
*' But Iniquity brought ittopafs, that there came
<'• a Wind which blew him down from the Wall ;
<' fo that he burft and died. And in the fame
*' Hour Jerufalem was florm'd, and the Chaldeans
** entered it. " So much for the Giants and Heroes
in the Records of the Rabbins.

We fliall now entertain the Reader, with fomc
wonderful Difcoveries of the Rabbins in Natural
Hiflory \ as of Birds, Beads, Fiflies, Vegetables
^c. Which if he will not believe, he will, at leafl,
admire in 'em, as doubtlefs he hath done in the fore-
going Paflfages, the Amplitude and Fertility of the
Rahinical Invention. If the Rabbins are not very
happy at the True in Writing, it will, we con-
ceive, be owned on all Hands, that they furpafs, iri
the Afionißing., all the other Writers that ever ap-
pear'd upon Earth.

In the Talmudic Treatife, entitled Bechoroth^ fwe
have the following PaflTage concerning a Bird which

* F^L i66. Cel. |. f Fol, 57. C9I. 2.

the

^he traditions of the ]QVi$L. 91

the Rahhins call Bar Juchne : * " Upon a Time, aa
*' Egg of the Bar Juchne fell out of the Neil.
*' And the White thereof broke or fwept down
*' Three Hundred Cedar-Trees, and overflowed
*' Threefcore Villages. How fo? Did She {the
*' B'lrd^ caft this Egg away. Rabbi Afchi hath
*' faid, The Egg was a foul One, and of no
■« Ufe.

In the Treatife, entitled Bava Bdtra^ we have
the following Paffage, concerning another ilrange
Bird. + " Rahba, Grandfon to Channa^ hath
*' faid, we failed once in a Ship, and beheld a Bird,
*' which ftood up to the lower Joint of the Leg
^' in the Water \ and its Head reached up to the
*' Firmament. Then faid we, the Water is not deep
" there \ we will ftep iii, and cool ourfelves. But
*' a Voice came from Heaven and faid to us, ftep
*' not in there : For Seven Years ago a Carpenter
*' dropt his Ax in there •, and it hath not yet
" reach'd the Bottom ; not by Reafon of the gerat
*^ Depth of Water there, but the Current, which is
*' fo ftrong that it cannot fmk right down. Rabbi
*' Jfchi hath faid, the fame ithe Bird) is the Sis
*;' upn the Fields ; of which it is written, || The Sis
*' upon the Fields is 'with me -, that is, as Rabbi Sat!o'
*' 7non, in his Paraphrale on it, in the Talmud^ fays,
*' He is near by me, becaufe his Head reaches to
*' the Firmament, he is near to God. " In the
Chaldaic Verfion, on this PafTage of that Pfalmy
this Bird is call'd Tarnegal bdra, i e. the Wild Cock.
'Tis there faid, upon this PafTage, '' The wild
" Cock, the Legs of which are upon the Earth,
*' and the Head of which reacheth to Heaven, fing-
" eth before me. " The Word Sis is us'd in the
Talmud to fignifie this Birds whereas it ordinarily

* Ffj;^ 57. Cf/. ^ t F9L n- Cd ^ I Pfai. 50. 1 1.

<* denotes

^2 57»^ 'Traditio72S of the Jews^

denotes every living Creature that moves in the
Field ; being a Derivative from the Word Sus^
which fignifies Moving. And thus fays^ Rabbi Sa-
lomon in his Comment or Expofition on that Pfahn.
*' The Cattle in the Fields, are call'd Sis^ becaufe
*' they move from one Place to another. " Of
the Bird (Sis ) Rabbi David, in Kimchi Sepher Schor
rafchim^ on the "Word Sts^ fays, '' When the fame
*' doth extend her Wings, fhe eclipfeth the Sun :
*' And this is what is written ; * Doth the Hawk fly
*' hy thy I'Fifdom, and fir etch her Wings toivardsthe
*' South. But why is fhe call'd Sis ? Becaufe her
*' Relifhes are various for various Things.

In the Bdva bdthra we have likewife the following
Pafiage concerning Gtt^Q. " Rahha^ Grandfon to
" Channa^ hath faid, V/e once went into a Defart,
*' and (aw Geefe, which were fo fat, that the Feathers
*' fell off them ; and Rivers of Fat flow'd beneath
*' them. Then faid 1 to them. Shall we have Part
*' of you in the other World, when the Meßas
'' fnall come. And one of them lifted up a Wing ;
*' another a Leg (to fignifie, as Rabbi Salomon ex-
*' plains it, that this is Part of whatfhall be in the
«'^ other World.) And when I came to Rabbi £/f-
*' efer., he laid to me. The Ijraelites will be called
*' to an Account touching thefe Gtdt ; becaufe,
*' their {the Ifraeliies) Iniquities delay the Coming
*' of the Ä/(f/7z^j ; and the Geefe fuffer greatly by,
^^ Reafon of their Fat. As Salomo7i Jarchi ex-
*' plains it.

We have, in the fame Treatife, the following Ac-
count of a Raven, a Frog, and a Serpent: '' Rob-
'' la., Grandfon to Channa, hath faid, I myfelf have
*' {t^w a Frog which was as large as the ViMage of
'' Akra., which is in Hagronia. How large was the

Job 39. 26,

*^ Vilhge

ne traditions of the Jews. 95

*^ Village Akra in Hagrgnia ? {It conßßs of^ Sixty
*' Houfes. Then came a Serpent, and fwallow*d
" up the Frog. Upon which, there came a Raven
<« andfwallowed up the Serpent. The Raven (then)
*' flew^ into a Tree; and perched thereon. Lo !
*' Ho\V (Irong muft this Tree have been ? The
" Raf Papa^ Son of Samuel hath faid. Had I not
" my felt" been prefent, I could not have believ'd
*' it. ■' This was perhaps, that Cedar-Tree of
which we have the following Account, in the 'TaU
THud-Treatife^ entitled * Bechoroth. " A Cedar-Tree
*' did once fall down in our Country. And Six-
*' teen Waggons were drawn upon the Ridge {or
" Trunk) of it ; that is, as Rabbi S(?/ö?«ö;/ explains
*' it, the Trunk was fo broad, that Sixteen Wag-
'' gons were drawn a-breall of one another upon it."
Yet, methinks, this Tree was hardly large or ftrong
enough to hold fach a Raven, with fuch a Serpent
and luch a Frog in the Bdly of it.

In the fame Treatife v/e have the following Ac-
counts of monilrous Fifhes. f ^' Rabba, Grand-
** fon to C ban ft a i hath faid. We went once in a
*' Ship and beheld a Fifli, on the Snout or No-
*' ftrils of which there clung a certain Worm,
*' called Kilbith^ which clings to the Gills or No-
*' ftrils of large Fiflies, and kills them. And the
*' Fifh floted upon the Water , for it was dead.
'' And it was driven a Shore ; and Threefcore Cities
*' were demolifh'd by Means of it ; for the Water
*^ caft it on Shore with fuch Violence, that all the
'' Cities which were fituate near the Coatl were
*' Ihatter'd to Pieces. And Threefcore Cities did
*^ fait of this Fifh ; and Threefcore Cities did eat
" thereof. And they filled, with the Fat of one
'^ ofthe Eye-Balls, Three Hundred Barrels, When,

* /V/, 57. C<?/. 2i •\ Fol. 73. Col. 2.

^4 5"^^ "Traditions of the Jews.

«-t Twelve Months after, we came there again, wc
^' faw, that they had Hi wed the Bones of the Fifh, for
.^* rebuilding the Cities, which had been demolifh'd
(<»« by Means of it. *' Soon after this Account,
,komes the following ; ''• Rabha, Grandfon to C^^ä-
*' na^ hath faid, We went once into a Ship, and
" beheld a Fi(h, on the Back of which there lay
^« Sand ♦, and Reeds did grow upon it, (that is, upon
*'• the Sand for the Honour of the RaHinzcal Philofo-
%<• fhfy. We took it to be firm Land, and got upon
** it, and boiled and roafted upon the Fifh: But when
«^ the Fire began to penetrate him, he turn'd him-
** felf i and if the Ship had not been near us, we
<« IhouW all have been drown'd. '* Qiiickly after
this comes the folioing Relation. " We failed once
*' in a Ship -, and the Ship went three Days and
«•^ three Nights between the Two Fins Q)f a Fijh^
^' He 0^^ F{ß) went upwards, (that is) as Rabbi
'' Salotnon has explained it, againfl the Wind. )
<• But we went downwards (that is, with the Wind.)
•' Perhaps thou wilt fay, the Ship did not fail well.
*' When Raf Bi7ni came, he faid, that in as little
** Time as a Sauce-Pan of Water might be warming,
*^ it (the Ship) went Sixty Miles. One of the
*' Knightsdifcharg'd an Arrow: But the Ship pafs'd
f* fwifcer than the Arrow, Raf Jfchihjs, The Fifh
*^ was a Sea-Fifli and is call'd Gildena , and
** h^s two Fins. '* Another Account of a Fifh, in
¥- the fam^e Treat ife, is the following. * Rabbi Jo-
^ chanan relates, We went once in a Ship, and beheld
^' a Fiih which put its Head out of the Sea. Its
^^ Eyes were like two Moons \ and the Water fpout-
**^ eel out of his Noflrils, llike two Rivers of Sura'^
Soon after comes the following Pallage : " The
** Raf Safra, relates'. We once went in a Ship, and

.4 Fol 74- Col. J.

*' faW

fThe traditions of the Jews» i^^^

«« faw a Filh, which put his Head out of the Sea,
<' and which had Horns, and upon them was writ*
" ten, I am one of the meanefl Creatures which in-
" habit the Sea, and am Three Hundred Miles iii
'' Length, and enter this Day into the Jaws of the
'* Leviathan^ that he may eat me. The Raf Jfc hi
*' hath fiid, the fame was a Sea-Goat, which diggeth
** in the Sea with its Horns in Search of Food.

If a Fifh, Three Hundred Miles in Length, h
but a Mouthful for the Leviathan^ it muft needs
be ftretching Labour for the Imagination of any
Man, to figure to him the Mighty Size of the Li-
vialban-, and where, in the Seas of this World, con-
veniently to lodge him. Concerning the Leviathan,
the fame Treatile (Bava Bätra) gives us the follow-
ing PafTage, "Tue Raf Jehuda did fay, that the
'* Raf hath fa id. All {the Living Creatures) which.
*' God created in this World, he created Male and
*' Female. He created alfo, the Leviathan^ a pi-erc-
" ing Serpent ; and the Leviathan^ a crooked Ser-
*' pent, Male and Femiale. But had they (th^
'' Leviathans ) been fuffered to mix and be-
** get Young ones, they would by Reafon of their
*' Bignefs, have deftroy'd the whole World, WiiaC
*' did the Holy and BlelTed God .? He caftrated
'* the Male, and kill'd the Female, and put her im
*' Salt for the juft hereafter •, that is, for the Feait
*' which fhall be made for them in Paradife : As ii:,'
*' is faid. In Ifamh 27. i. Andhc ßjoll ßaiibe Bra-
'' gon that is in the Sea.

The intelligent Jews will not certainly pre-
tend, at this Time of Day, that^thefe Talmudicai
Accounts of monflrous Fithes are literally true.
We dare fay, that every reafonable Man, or every
other Clafs of Mortals, who has any Acquaintance
with Them and the World, but not knowing
their Traditions would be fo fiir from fufpe^i«g
them of believing fuch monftrous AbAirdities, thiU

^6 The T^radkiom of the Jews,"

he would look upon it as a very injurious Affront to»,
their Underftandings for Any one to fay they did.'
What then can the Jew!>^ be fuppofed able to fay
here in Favour of fuch Extravagancies ? They
muft not pretend they are allegorical Matters, and
not to be underfbood according to the Letter ;
becaufe many of the celebrated Rabhins are fully
and clearly againfl; fuch Pretences \ and not One of
them, that we know of, appeared in their Favour.
The famous Rabbi Bechai for Inftance, whofe
Writings are fingularly efteem.'d by the Jezvs^
teaches very plainly, that the very Parages v/e
are upon, are to be underflood according to the
Letter. That Rabbin^ in his Comment or Expofi- ,
tion on the Five Books of * Mofes^ fays, on the
Words, f ' And Elohim (i. e. God) created great Tan-
fiinim (\. e. Whales :) thus '' The true Signification
*' of the Word Tanninim^ is Fifh ; but, on Ac-
*«= count of their (the Whales) mighty Size, the
<' Creating of them is afcribed to Eloh'nn ; which
*' Word fometimes fignifies Magnitude •, as thou ,
*' findeft concerning Man, when the Scripture aPy.
«' cribeth the Creation of him to Elohim : As it is
'' faid, 11 And Elohim (i. e. God) created Man 'in
" his own Image. The Purport is, that the Blefled .
«' Creator made thefe vaft bodied Fifhes out of
^' Nothing. And Some of the great Philofophers
<' write, that fome of them ( thofe Fißes ) have.
*' been Six Hundred Miles in I^ength. Our Rab-
^' bins^ the Sages of the Talmud^ in the Treatife Bd-
" va bdthra^ relate flrange Things of the fame Kind;
«' for (the Truth of ) which the Rabba, Graiidfon to
<' C/??^;/;?^, gives this Teftimony. And 'tis certain,
«« a Truth, § They that go down to the Seam Shi^s -,
*< that do Bufinefs in great Waters \ thefe fee the

* Tolz, Col 2, tGcn:i.2i. II Gen. 1,27. § Pf. 107.

TheTradittons of the Jews^ 97

^' Works of the Lor^^^ and his IVonders in the Deep, "
Does it noc thence plainly appear, that this fainoas
Rahhin (licks cLofely to the Letter ? The Evidence
is hill and clear to the Underftandings of all Men^
'Tis not therefore eafie to imagine what pliiufible
Colour^ among reafonable Men, ^.^Jevjs can put
upon thofe Matters ; what Pretences, what Ex-
cufes tiiey can find for fuch palpable Fallhoods and
Abfardilies.

We iliall novv quote the RahUns for their Ac-
counts of ilrange and monilrous Quadrupeds*
The T^//72^/ia(]erts^ that, in the Beginning, a migh-
ty Four Footed Bealt wj.s create. 1, and cail'd Schor
hahhar (i. e. Wild Ox) and Behemoth. And the
following Words of Scripture are brought for the
• Proof of it : * For everj Be aft of the For eft is vvne \
and Behemoth upon, a ^Ijoufand Hills. The Word
,Behe?noth^ in this Paffiige, is regarded in the Tahmd
as fignifying only a fmgle Animal ; whereas it is
notoriouliy a Flehrew Sabftantive Plural, fignifying
Cattle ; and therefore that Ennch of the Paliage is
juftiy render'd with us, And the Cattle Upon a 'xhou-
fund Hills. The Talmud-Treatife entitled baVd
hathra, iays, ' ^' He (God) alfo created Behe-
'' moth, which is upon a Thoufand Hills j (one)
" Male, and (another) Female. And if they had been
*'• fuffer'd to mix and multiply ^ they would have
'' deilroy'd the World. What did God ? He caftra-
" ted the Male, and fpay'd the Female •, .and kept'
"- them for the Juil hereafter: As it is written, *
" Lo, his Strength is in his Loins : Theie Words
" fignify the Male j and his Force is in the Navel
" of his Belly : Thefe Words fignify the Female. "
In the Vajikra Rahha, 3 in the 2 2d. Farafcha is the

*PiU 52. 10. (ij Fol. 12. Col 2. (2) Job 40- 16.'

('s) F^J, 155. CW, 4-.

N follow-

9$ The Traditions of the Jew*.

following PafTage : " Rabbi Jochanan hath faid,
" There is one Animal upon a Thoufand Hills ;
" And thofe Thoufand Hills yield various Herbs,
*' which he eateth: As it is faid, ' Surel'^ the
'' Mountains bring him forth Food. The Rafch La-
" ^z/?/3 hath faid, 'Tis an Animal which lies upon
" a Thoufmd Hills > and the Thoufand Hills yield
'' him Food, the Food of the Juft ; and he eateth
" the fame. How is this prov'd ? Thus : 'Tis
'' faid, "■ A?td Sharon ßall he a Fold of Flocks, Our
" Rabbins fay, 'Tis an Animal which lies upon a
" Thoufand Hills ; and thofe Thoufand Hills fur-
'' null him with Variety of Animals; and he eateth
'' them. How is this prov'd .^ Thus: It is faid,
" 5 Inhere all the Beafls of the Field play. And it
^' is wot impofiible-, for there are Animals which
^* eat one another. Rabbi Tanchuma hath faid^ the
^' Works of God are great. How manifold are
'' the Works of the Holy and BlefTed God 1
" Whence hath it its Drink? Rabbi Jochanan
'^ hath faid, It drinketh, at one Swallow, all the
" Water which Jordan receives in the Space of
" Six Months. Whence is this prov'd ^ Thus :
" 'Tis faid, ^Behold., he drinketh up a River., and
" hajieth not. ^M:^i Schimeon^ Son o^ Lakijchyhz.xh
*' faid. It drinketh up all {the Water) that Jordan
" receives for the Space of Twelve Months, at one
^* Swallow. How is this prov'd? Becaufe it is
*' faid, ^ He trußeth., that he can draw up Jordan
*' into his Mouth. Rabbi Simeon^ Son of Jechai^
" teacheth, There runneth out of Paradife a River,
<' which is called Juval ; and he {this Behe?noth)
*' drinketh of the fame. How is this prov'd ?
" Becaufe it is faid, ^ And that fpreadeth out her

(i) Job. 40. 20. (2) Ifaiah 65. jo. (3) Job- 40. 2a

(4) Job. 40. 23. (5) Jäfsi.^ (ejjcr, 17. 8,

" Roots

The Traditions of the Jews. gg

" Roots hy Juval (i. e.) a River. In the Expofi-
*' tion of Rabbi Menacbem von Rekenet on the Five
Books of M^yd-j, we have the following Paflage. " The
" Animal Behemoth lies upon a Thoufand Flills \
" and every Day, clears a Thoufand Hills {of the
'* Rlants and Grafs they yield). But at Night {or
*' every Night') rhey {the fame thoufand Hills) fweli
*' out of themfelves (with new Fertility) and yield
*' Grafs again ; as if he (Behemoth) had not toiich'd
*' the Hills: As it is faid, ^ Surely the Mountains
*' bring him forth Food. " The Chaldaic Verfion,
*^ on Pfalm^o. V. lo. has the following Words:
*' The Wild Ox, which every Day cleareth a Thou-
'' fand Hills (of their Produ5ls.) And Rabbi Salomon
*' Jarchi.^ in his Expofuion on the Words, ^ Behe-
" moth upon a thoufand Hills., writes thus, That fame
*' (Behemoth) is referv*d for the future Feaft. And it
'^ daily eateth bare a Thoufand Flills •, on which
^* the Grafs groweth up again every Day. So much
for the Behemoth of the Rabbins,

In the Talmud-Treatife entitltKl Chollin., we have
the following very flrange Paßage concerning a Lion.
3 " The Emperor faid to Rabbi Jehofcha^ Son of
'^ Chananja., This God of yours is conipar'd to a
*' Lion; as it is written, ^ I'he Lion hath roared:
^^ Who will not fear} In what confiits his Excellcn-
" cy ? A Lion is (lain by a valiant Man : And
therefore , he (the Lion) is not an Animal of
fuch Excellency as to be compared with God.
Then anfwer'd him Jebofcha^ He (God) is not
compar'd to an ordinary Lion, but to the Lion
which is in the Forcfl of Ilai. Whereupon faid
he {the Emperor) I will that thou fheweit me him
(the Lion). He (Jehofcha) anfv/er*d him. Thou

d; Job 40. 20. (2) Pral.50. 10. (3) Fol. 59, Col. 2.
(4) Amos 3. 8.

.N2

•' canft

I06 The Traditions of the Jews.

^' cinfl not fee him. But the Emperor faid, In
** Truth I have a De fire to fee him. Then pray'd the
'' Rabbi to God for Mercy, andcall'd upon him. And
^' the Tion was bro'jght out of th.e Place where he
" [i.Tunced. Now, when the fame {the Lio7i) was yet
'' four Mundi'ed Miles difiant from the Empei-or, he
^' roared o;ice (or ^ave one Roar) upon which, all the
'^ vre^jnani? Women brou^-ht forth Monilers •, and
■ J ;C Walls of i?awt' fell down. And when he (/f^<?
-' '^Jon) Ccime to tr>e Dlflance of Three Hundred
'■^ -iiki ( from the Emperor) he gave another Roar.
^'' Whereupon the Grinders and all the oth'er Teeth of
' ' n-z people dropt out ; and the Erpperor fell from
^' iV.s Throne to the Ground •, and cry'd to theRahb',
'^ I praV'thee call to God for Mercy, that he may fend
*' }\\:j^ (ibe Lion) back to his Place. Then did he (ibe
^^ Rcbln) call to God for Mercy, and the Lion return-
" ed back to his Place." This Story is fo wild a Rant
of the Imagination, that one would think itdiliicuk
for tl'ie Human Invention to fcamper beyond it. But
the Rahhi/tical Invention, as clumfy as it is, like the
Elephant or the Bear, rids Ground incredibly *, and,
indeed, knows no Bounds in itsExcurfions. The P.oar-
ingof- this Lion is but a Whifper to the Screaming
and Roaring of Juäah^ as the following Matter will
fhev; very plainly.

The Trearife entitled Sepher hajafchar^ in the Fnraf-
chaVa^kcafcb^ fpeakinp;cf the Adventures of the Sons
of Jacob m Egypt ^ fay?, '' Andji^dc'ib hw ü\QEgyp-ti'a'4
r' Men, who, by the Command ofjofeph, were to en-*
'^ compafs them {Ju dab and bis Brethren) in order to
'^ frighten them. Bntjcfeph had commanded them
" {the Egyptian Men) not to touch any of them. Then
" hxfk^di Judah^ anddre¥/his Sword, and cry'd out
«' bitterly, with a louid Voice, and us*d his Sword. He
'' bounded over the Earth, and fcream'd once more
'' againfb the fame Men. When hedid thus, Godcauf-
"-^ ed the Dread of Judah and his Brethren to fail

^' upon

7he "fradifions of the Jews. loi

*'^ upon the Heroes, and all the Men that had en-
^^ compafs'd them {Judah and bis Brethren) -., and
^' they betook themielves to Flight, becaufe of the
'' Voice, the Screaming and the Dread *, and they
*' tumbled over one another ; i^o that many were
" kill'd. And they fled, by Reafon of Judahmd
" his Brethren, from before Jc^^/oZ?. And they were
" purfued by Jofeph an<d his Brethren unto Phara-
" oh's Houfe/ But they all efcap'd. And Judab
^' flite before Jofeph^ and roar'd againft him like a
'' Lion, and cry'd out vehemently and bitterly ;
'' fo that the Noife was heard afar off. All that
" liv'd, m Hurs did hear it. And all the Land of
" Eg'jp did quake and tFerable at the Voice and
*-' Cries. And all the Walls of Egpt, and of the
" Country of Goßjen fell down by Means of that
" Earthquake. And Pharaoh fell from his Throne,
" on his Face, to the Ground. And all the preg-
^^ nant Women in Egypt ^ and in the Land of
'^ Goßoen^ mifcarried, and were fore afraid, when
" they heard the Voice, and felt the Trembling of
" the Earth. " This monitrous Fable is found
likewife in the Treatife entitled Berefihith räbba^
in the 93d. Parafcha, ' with this Addition, That
the Screaming or Roaring of Judab was fo loud,
that it v/as heard Four Flundred Miles off-, and
occafion'd fuch a Shock, that all the Teeth of the
v/arlike Men, belonging to Jofeph, dropt out of
their Heads. That Cbtifchim, the Son of Ban^
heard it in the Land cf Promife \ and (jhereupon)
took a Leap to him {JJiidab^ into Egypt, ^ and
fcream'd and roar'd along with him. This amaz-
ing Fi6lion has likewife a Place in feverai other
Rabbinical Writings. .

We now pafs to the Vegetables of Note, which
are mention'd in the Writings of the Rabbins. In

(I) fol. 14. Col. 4.

the

102 The I'radkions of the Jews.

the Talmud-Treatife, enticled Kethuvoth^ there is
the following Pafiage. ^ " It is faid. That here-
after (in the Dap of the Meffias) one Grain of
Wheat Will be as large as the Two Kidneys
of a large Ox. Do not v/onder at This : For
behold, a Fox did once make his Den in a
Turnep, which he hoUow'd ; and had Cubs
therein. And the Turnep being weigh'd, was
found to be, though it was hollow. Sixty Pound
Weight, after the Weight of Cyprus. We learn,
that the Raf Jofeph hath faid. That his Father
having left him Three Twigs of a Muftard
Shrub, one of them was fpUt and thrafh'd,
and there was found in it Nine Rah ( a Meafure
containing the Quantity which Twenty Four
Hen-Egg-Shells would hold) of Muflard-Seed :
And the Wood of it made the Covering of a
Pott:M"'s Hut. Rabbi Simeon^ Son of Tachalica^
hath faid. Our Father did leave us a Cabbage-
Plant ; and we went up and *dov/n the fame up-
on Ladders, to break off the Leaves.
In the Talmud-Treatife entitled Gittin-, we have
the following Account of a ftrange Gnat's entring the
Head and confuming the Brains of Titus Vefpafian^
the Roman Emperor, '' The v/icked 'Titus defpifed
*' and blafphemed God. What was it he did ?
*' He took a Harlot in his Hand, and went with
*' her into the Holy of Holies, and laid down
'' the Book of the Law^ and committed upon it
'' the Sin of Fornication. He alfo cook a Sword,
'^ and üafh'd the Vail {or Curtain,) And there
*' happen'd a Miracle ; for there iffued Blood
" from it {the Vail.)'* A httle farther on 'tis faid,
'' When Titus was at Sea, on his Return to Rome^
5, there happen'd {Joe ?nct with) a great Storm j in

(i) Fol. 3. Col; 2. <2) Fol. 14, Col. 3.

*' which

i*he TraJitiom of the Jews. ' io%

«* which he exprefs'd himfelf thus : It feems as if
" the God of the Jews was only Powerful up-
" on the Water j and that therefore he had
" caufed Pharaoh and Sifra to be drown'd. Were
*' he ftrong, he would appear and wage War with
" him (Titus) on Shore. Whereupon a Voice was
<' heard from Heaven, which fud unto Titus ^ O
*' Thou wicked Man / I have a little Creature in
" the World, namely a Gjtaty which Ihall wage
■^^ War with Thee., And when he was come on
^^ Shore, a G;2<^^ enter'd his Noftrils-, and for feven
'' Years together made Holes in his Brains. And
*' when his Skull was open'd, the Gnat was found in
'' it as large as a Pidgeon, and weighed two Pound
'' Weight. The Mouth of the Gnat was of Copper,
" and che Claws of Iron. " This Story is likewile re-
^^ lated in Berefchith Rähha^ ' in the loth Parafcha 5
'' and in Medrajh Kohelath * *, and in the 38thtChap-
'* ter of the Difcourfes of Rabbi Eliefer.

The famous Hiftorian Jofephus gives us a quite
different Account of the Temper and Behaviour of
Titus Vefpafian ; and is, without Doubt, upon this
Point, worthy of all Credit and Regard, And fo
likewife does a little Jew'ilh Treatife entitled, Divre
malke bajith Scheni. 'Tis there fa id, 5 that the Jews
obllinately refufing to deliver up the Temple, Titus
very jullly and wifely reproach'd them in the follow-
ing Manner, '' This City is a Holy City : And
*' this Houfe (the Tefuple) is a Holy Ploufe *, but
" ye have polluted it ; for ye have flain your righ-
*' teous Men upon your Altars, as formerly ye
'' did Zachariah^ the Son of Jehojada, And after
*' all, ye are not afham'd to fay, God will help
'' you. Had youdefil'd {only) 3. Man's Table, he
*-' {God) would have hated you for it. How much

(i) Fol. 154. Col; 4. (2) Fol. 323. Cül. I. (3} Foi

i2ij. Col I.

mors

I04 "^he Traditions of the Jews.

•' more {ihej:) are ye odious, in that ye have cte-
*' filed the Table of the Lord your God. '* And
in another Part of the fame Treatife, 'tis faid, And
"- v/hcn Titus fivv the Rcriians burn the Temple, and
*<^ that he could not reftrain them, he went into it,
'* before it was confum'd ; and beholding the Beauty
" and the Glory of it, he flood amaz'd, and faid,
" Now know I, that This is no other than the Houfe
" of God-, and that taey (People) did, in Truth,
*' come from the Ends of the Earth, with
" Gold, Silve", and Frankincenfe, for the God of
" Heaven. He {God) will take Vengeance on
'' Thofe who violate his Houfe. " The Rea-
'' der v/ill chufe for himfelf, which Side to cre-
*<• dit.

That wonderfcfl Volume the Talmud teaches, that
the Earth and the Firmament are joined. In the
Treatife entitled Bava baihra^ there is the follov/ing
Paffage. " A Merchant of the Ißjnaelites faid ta
«' me {Rahha, Grandfon of Channa) Come, and
'' I will fhew Thee where the Heaven and the
'^ Earth do join. I took my Bread-Basket along
*' with me, and put {or faflen'd) it againft the
*' Window of the Firmament. I finifh*d my
«' Prayers in due Time. But I found not my
«' Basket again. Then faid I to the Merchant, Are
*' there Thieves in this Place ? And he anfwer'd
'^ me, the Globe of the Firmament, which turns
" about, took it along with it. But it returns.
*' Stay here till To Morrow, when the Window, of
*' the Globe will be where -it was before, and thou
*« wilt find the Basket. " Was there ever known
in the World a more childifh bawbling Dream ?
O ye Rabbins^ how wofully are they deceiv'd who
take you for Conjurers /

But the Plot thickens upon us. There is much
finer Entertainment to come. In the Bava Bdtbra
we have the following Jewel of an Account of the

Jewel

^he traditions of the JeWS. 103

I Jewel of Jewels. * " Rabbi JeJmda Hindoa faith, We
*' once faii'd in a Ship, and fa^w a Precious Stone,
^'' which was encircled by a Serpent* And wheri
*' One, who could row well, was going to fetch
" the fame, a Serpent came to fwallow the Ship.
•^^ But there came a Raven and bit off the Serpent's
'' Head. And the Water was changed into (co^
^^ lour'd with) Blood. But when the l^emale Ser-
'' pent came (the Slain was a Male ^ it fe ems) the
*^ Mate of the other, Ihe took the Stone and hung
*' it about the dead Serpent ; which, thereupon,
"' was reftor'd to Life, and came again to fwallow
*' our Ship. But there came another Bird, and bit
" oft its Head. Then did he, who had the Charge
" of the Rudder, lay hold of the precious Stone,
" and tofs it into the Ship. We had fome Fowls
'■'■ in Salt ; and when the Precious Stone was laid
" upon them, to try whether it would refcore them
" to Life, they did come to Life, and feiz'd the
" Precious Stone, and flew away with it.

The fame Treatife informs us of a furprifing Jewel,
once in the PoffefTion of Abraham. The Paffage is
this : f " Rabbi 6';Wö;/, Son of Jochai, hath faid,
'' Our Father Ahraham had a Jewel, v/hichhunga-
" bout his Neck. And every fick Perfon, v/ho
*' looked upon it, was reftored to Health. But
''' when Ahraham, our Father^ died {807716 will ask
" hcre^ how he came to die, with this Stone about:
" hh/i.^ God hung it upon the Globe of the
" Sun. " This is likewife related in Ammtideha
Scibha, ^n the Part entitled, Am^nud rifchon |j.

In a Treatife^ entitled Mo'id Katon, 'tis (aid, of
Davids § '* That when he prepared for Battle, he
*' madehimfelf fo firm as to break the Attack of

* Fol. 74. Col. 2. t Fol. 16, Cal. 2. || Fol. 7, Co/, z.

5 Fd. 16. Col, 2.

O ^^ Fl-T'-it

104 ^^^ Traditiom of the jews.

*' Eight Hundred (M<f«) at once. He difcharg'd
" an Arrow, which kill'd and wounded Eight Hun-
'' dred {Men) at once.

In the Talmud-Treatife entitled Pefachim -f we
find the following wild Defcription of Old Rome,

* In the great City of Rome, there are Three
« Hundred Sixty Five Streets ; and in every Street,
' Three Hundred and Sixty Five Palaces ; and in

* every Palace, Three Hundred Sixty Five Steps 5
' and, on very Step, as many Jewels as would
« maintain the whole World. " In a Rabbinical
' Treatife entitled Magilhy * printed at Venice, we

have another Account of that City, which runs
thus: " The great City of Rome^ which is Three
" Hundred Miles long and wide j each Mile com-
'' putcd at 4000 large Paces j hath '^6^ Streets,
«^ according to the Number of the Days of the Sun.
'' The fmallefl of which, is that in which the Peo-
*« pie fell Poultrey •, which is Sixteen Miles in
'' Length and Breadth. The King dines every
*' Day in one of them (wonderful)» And he who
«' dwells in the fame {Street) though he was not
'' born there, receives a Portion of Victuals from
*' the King. There are Three Thoufand Bagnioes,
*' and Five Hundred Windows which make the
*' Smoke pafs over the Walls. On one Side of the
** City is the Sea : On another. Mountains and Hills:'
'' On the Third, a Wall {or Fence) of Iron: And
*' on the Fourth, a flony barren Country, with deep
*' Ditches. *' Cedite Romani Scriptores : Cedite
GraiL Ye Writers of Greece and Rome, knock
under to the Rahbim, What a forry Figure does Old
Rome make among her own cold Hiftorians, com-
pared with the Beauty and Grandeur with which
fhe is cloathed in Rabbinical Hiflory. This ad-
mirable Account appears likewife in the Treatife

t Fol. 118. Col 2, * Fol. 6. Col. 2

entitled

7he Traditions of the Jews. 105

entitled ' En IfraeL Bur, in the Amflerdam Editioi
of the Tahnud, 'tis unhappily left out ; through the
Ignorance, perhaps, and Stupidity of the Editors,
who, it may be, could neither fee the Beauty nor
the Truth of it.

In the Talmud-Treatife entjtled Sanhedrin^ we
have the following Do6trine on the Words, * For
all Fleß had corrupted his Wa'^ upon the Earth,
^ Rabbi Jochanan hath laid, " Thefe Words teach
*' us, that the Tame Cattel with the Wild Beafts,
*' and the Wild Beads with the Tame Cattel, and
'' all of them with Men, and Men with all of
^' them, did mingle carnally. '* Were it worth
while to be ferious here, One might anfwer this
Rabbin from the Context-, which Ihews plainly
enough, that the Hebrew Word Bafar^ in the Text,
fignifying Fleß^ is there ufed only for Mankind,
And if this Ihould not fatisfy, One might anfwer
ag;ün from the Fortieth Chapter of Ifaiah^ and
from feveral other Parts of Scripture^ where the
Word Bafar is ufed in the like limited Senfe.
But the Fortieth of Ifaiah is very clear" upon the
Matter ; as Any one may fee, that will confider the
Fifth, Sixth, and Seventh Verfes of that Chapter
together. ^ All Fleß is Grafs, * The Grafs wither-
eth ; the Flower fadeth ; ■■■■ furely the People is

Grafs.

The fame Treatife ' gives us the fjll owing moft
curious Piece of Secret Hiftory ; for which our
Divines and Philofophers, who fhall credit it, will
doubtiefs think themfelves extreamly obliged to the
Rabbins, " Our Rabbins teach, that Three different
*' Kinds mingled carnally in the Ark of Noah :
«^ And {that) they were all branded and punifh'd for

(i) Fol. 132. Col. I. (z)Gtxi.e. 12. (i) Fol 108
Col. I. (4; If. 40. 6. (5) Verfe;. (6) Fol 108. Col. 2,

O 2 '^ it =

io6 T'he 'Tr adit torn of the Jews.

*' it: Namely, the Dog, the Raven, and Shem,
*' The Dog (in Coition), is linked to the Bitch,
'' The Raven emits his Seed by the Mouth. And
*' SbePi was puniOi'd on his Skin •, for from him
*^ has fprung the Black Cus,

We rhali now give our Reader fome Specimens
of the Critical Learning of the Rabbins, or their
Skill for amending the Scripture ; by which Talent
they have, among their own. People, perverted the
Senfe of many of the clearefb and mod figniticant
PaiTages. Where the Words of the Scripture are
not pliant to their Defigns or Maggotries, their Lef-
fon is. Read not fo, but fo. And the Jews hearken
and believe very readily. In the Talmud-Treatife
Berachoth, we have the follovv^ing PafTage. " Rab-
'^ bi Eliejer hath faid % Mojes had fet himfclt againft
^•^ God •, becaufe it is faid, ^ Mofes prayed el Je-
*^' hova, i. e. unto the Lord. Read not- el Jehova^
*' but al Jehova, i. e. againfl the Lord. The Refcb.
"'^ Lakifcb hath faid, To Every one v/ho fays
^' Jmen with all his Might, the Gates of Paradife
^' are open ; becaufe it is faid, ^ Q.pen the Gates,
*' that the righteous Nation Jhorner ejnunim, ( i. e.
'« which keepeth the Truth^ ma^ enter in. Read
*' not ßomer emunijn, but ßomer Amen, i. e.
<' isühich fays Arnen. There is in the Sanhedrin \
" much firch another Amendment, upon the fame
*' Word, emunim. In the BdvaBdl bra ^ there is a
PafTage w^hich runs thus, '' Rabbi Samuel, Son of
*' Nachmani, faith, that Rabbi Jochanan faid,
** Three are called by the Name of the Holy and
^^ Blefled God ; namely, the Righteous, the Mef-
'-'- ßas, and Jerufalem. 'With ReTped to the Righ-
••' teous, it is prov'd from Ifaiah 48. 7. according

(i) F^jl. 32. Col I. (z) Numb. 1 1- 2. (7,) Ifai. 26. z.
(^) Fol. 116. Col. 3. (i) Fol. 75. Col. 2.

The T'raditions of the Jews. 107

••'- to what hath been faid already (referring to a Paf-
*' fage before ^his.) The Mejjias is called by the
*' Name of God, Jehova^ becaufe it is written, '
* ' And this is bis Name whereby he floall be calledy
'' Jehova^the Lord^ our Right eoufnefs. Jerufalem-
*' is fo called, becaufe it is written, * It is^ round
" about ^ Eighteen Thoufand Meafures ; and the
" Name of the City from that Day^ ßoall be Jehova
•' ßoamma^ i. e. The Lord is there. Read not Sham-
^' ma. i. e, there \ but vt^di Shema^ i.e. her Name,-
'' (note well) fhall be called Jehovah, " The Trea-
tife entitled 3 Eruvin^ fays, that the Fire of Hell
^' hath no Power over the wicked Ifraelites. And
the Reafon afTign'd for it, is this, ••' Becaufe they
" are full of the Commandments of God, like as
" a Pomgranate is full of red Kernels: As it is faid,
^ Thy Temples are like a Piece of a Pojngranate withijt
" thy Locks. Rabbi Simeon ben Laktfch hath faid,
" Read not Bakkathech^ i. e. thy Temples \ but read
^' Bakathechi i.e. thy Emptinefs : For even Thofe
<« who are empty within Thee are full of Com-
" mandments, as a Pomgranate is {full)." The
Treatife entitled ^ Nidda, fays, " He who learn-
^' eth every Day one Halacba, 1. c. one Talmudic
^' Ordinance., is iure to be an Heir of Eternal Life:
*' As it is faid, Halichoth clam lo^ i. e. His fVays
^' are everlafling' Read not Halicholh., i. e. fFays %
*' but read Halachoth., i. e. Ordinances. " There
are, in the Rabbinical Writings, a great many more
fuch Amendments, or. rather Corruptions, of the Sa-
cred Text •, but, doubtlefs, the Reader is fully fa-
tisfy'd with Thefe.

We fhall now entertain the Reader with fome
Inflances of the Penetration, or rather the Divining

(i) Jer. 23-6. (2) Ezek. 48. 35. (3) Fol. 19. Ccl. 1;

I4) Cant. 4. 3. (5) Fol. 73. Col. i. 6} Hab.. 3.6.

Spirit

10 8t The traditions of the]^yf%.

Spirit of the Rabbins^ in difcovering the fecret judi-
ciary Reafons of certain Events recorded in the Old
Teßament, In the Treatife entitled Sota^ there is the
following PaiTage. « " Rabbi Jehuda hath faid,
** that the Raf^ and, if thou wilt. Rabbi CharnUy
*' Son of Channina^ did fay. Why did Jofepb die
'^ before his Brethren ? Becaufe he Lorded it,
" and kept up State. " In the Treatife entitled
Nidarim, there is a Pafiage running thus ; * '' Rab-
*^ bi Abbu faith, that Rabbi Eliefer faid. Why was
*^' ouxVdiXhQV Abraham punifh'd, in that his Chi'l-
*« dren were kept in Egyptian Bondage for Two
*' Hundred and Ten Years? Becaufe he forc'd the
^^ Difciples, who ftudied the Law under him, into
<' Servitude, when he obliged them to fight
*-' againft Thofe who carried away his Brother Lot
'' Prlfoner : As we read, * He armed his trained,
•-' or inflrufled Servants, born in his own Houfe,
*^' But Rabbi Samuel faith, it was becaufe he fpite-
*^ fully (or tauntingly) queflion'd the Power of
" God : As it is laid. And he faidy Lord God^
*' whereby ßall I know^ that I fiall inherit it,
^' But Rabbi Jochanan hath faid, the Reafon was
*^' this, that he had parted with the Men, and re-
*' ftored them to the King of Sodom^ fo that they
f came not under the Wings of the Divine Maje-
*' fly ( i. e. I'hey were not converted to the true
" God): As it is faid, "^ And the King of Sodom
^^ faid unto Abraham^ give me the Perfons^ and take
** the Goods to thy felf " In the Treatife Sota, it is
faid, '^ " Why was y^ punifh'd, in that in his Old
•^^ Age he was difeafed in his Feet? Becaufe he forc'd
*' the Difciples of the Sages into Servitude : As it
*' is faid, ' Then King Afa made a Proclamation^

(\) Fol 13. Col. 2. (2) Fol. 32. Col. I. (3)Gen. 14J
14. (4) Gen. 14. 21. (5; Kings 15. iJ2.

^« None

fthe ^raditkm of the Jews. 109

«' Nofie was exempted. What means This, None was
'^ exempted? The Raf Jehuda hath faid, that the
*' Raf had faid. The Bridegroom was forced to
" leave his Chamber, and the Bride her Marriage.
'' Bed.

In the Jalhit Chadafch, » in the Part entitled Ba-
vidy and in the Jalktit Schimoni '' on EzekieU 'tis faid,
" The Holy and BlefTed God faid to H^ ram (King
'' of Tyre) for thy Sake did I punifh the Firft Man
*' with Death. " Does not the Reader (tart back at
this PafTagc, to reconnoitre the Ground he is on ? Is he
not aftonifh'd at the mighty Streams of Intelligence
or Infatuation that flow into the Brains of the Rab"
bins ?

In i\it J alkut Cbadafch^ in the Part entitled Moße'-^
*tis faid, " Becaufe Mofes brought the Mixed Peo-
*' pie (fee Exod. 12. 38.) under the Wings of the
*' Divine Majeily, he was fo punifh'd as not to come
" into the Land of Ifrael. ". The fame Treatife af-
figns a judiciary Reafon for the Defiling of Dinah ^,
Jacob's Daughter, thus. <' Becaufe Jacob had flyi*d
*' himfelfGod (G^;/. 33. 20.) faying, iy?^f/ is God ;
^* which fignifies, chat Jacob is God; God faid to him,
" I am God among the Upper {in Heaven) : And
" wilt thou be God among the Lower {on Earth') ?
" A Servant of the Synagogue makes himfelf not
'' {equal) to a Prince. But thou makeft thyftif
" {jqual) to a Prince. Wherefore he {Jacob') was
" punifh'd in Dinah. " What Ignorance is here !
And what a palpable Abufe of Sacred Writ ! Jacob
is no where, in the Old Tellament, reprefented as
ilyling himfelf God, or faying (^which is much the
fame Thing) that Ifrad is God. The Paßage from
whence this wonderful judiciary Secret is drawn, -is

(i) F0l.69.C0I. I. (2) Fol. 72. C^/. 4. (3) Fäl 129-

Gol. I , (4) Gen. 34. 2.

{Gen.

no 7h6 If-aditiom of the Jqvt^.

{Gen. 23' ^o.) And he ere^ed there an Altar^ ajtd
caird It El-elohe-Ifrael. i. e. To the Scrong God of
IfraeL

Having fhewn in the foregoing Pages, fome
of the mofl remarkable Branches of the Rahhinp-
cal Hiilory of Mofes^ and juft now related the
Reafons, for which, according to the Rabbins^
Mofes was not permitted to enter the Z^;zJ<?/ Pro-
mife^ we chufe to infert here a Talmudical Account
of his Death \ an Account, which^ we affure our
felves, the Reader will look upon as a very curious
Entertainment. We find it in thei^-fx^^^rnzr^^^^ *,
deliver'd in the following Manner. After faying.,
tix^tSamael was rejoiced, that Mofes was not to pafs
over Jordan into the Land of Promife^ the Trea-
tife goes on thus: " At that Time, faid Mofes to
" the Holy and BlefTed God, p thou Lord of
*' the World,- If thou wilfl not vouchfafe, that I
" pafs into the Land of Jfrael^ yet grant, I pray
" thee, that I may live in this World, and not
«' die. Then anfwer'd God, If I permit not, that
'' thou dieit in this World, how fhall I gather thee
'' to the Life to come? Nor is this all. But
'' thou wouidfl, in fuch Cafe, be the Falfifying of
*' my Lazv -, for it is written in my Law^ and by
*' thy own Hands, '\ Neither is there any that can
«' deliver out of fny Hand, Then faid Mofes to the
" Holy and BlefTed God, If thou wilft not vouch-
*' fafe, that I go into the Land of IfraeL fufFer
*' meto dwell among the Cattle in the Field, which
«< feed upon Herbs and Grafs, and drink Water,
*' and behold the World : Likewife, let my Soul
'« belike that of one of them. And God faid to
«' him, It is enough. Then did Mofej entreat a-
«' gain, flying, O, Thou Lord of the World,

* Fol. 146. Col. 3, 4« t Deut. 32. 39.

^' Wiiit

l*he I'raditiom of the Jews» iii

^^ Wilft not; thou vouchfafe me this? Then grant
" thou, that I may dwell in the World as a Bird,
^^ which is borne upon the Four Winds in the
" Air, and fearcheth every Day for its Food, and
" in the Evening returneth to its Neft : Likewifc»
^^ let my Soul be like that of a Bird. And God
" {till faid, It is enough. Whereupon Mofes asked,
*' What mean the Words, It is enough ? And God
"-' anfwerM him. What thou haft faid, is enough :
'' There is no Need for Thee to ufe more Words.
'' When Mofes faw, that he could not avoid the
*' Path of Death by Means of any Creature, he
" brake forth in thefe Words, He is the Rock ; bis
*' Work is perfe^l \ for all his fFays are Judgement :
'^ A God of Truth •, and without Iniquity : Juft and,
*' upright is he. But what did Mofes farther/" He
'* took a Book, and wrote therein Schemhammpho-
'' rafchy and the Treatife of Songs (that is to fay,
^' All that is written from the Beginning of Beut.
" 32. to the End of the fame.; But before he had
" done writing, the Moment was at Hand in which
*' he was to die. Then faid God to {the Angel')
'' Gabriel, Gabriel^ Go and bring me the Soul of
'' Mofes. And Gabriel anfwered, O, Thou Lord
/' of the Worlds How can I fee him die, who ia
" equal in Worth to Sixty times ten Thoufand?
"^ And how can 1 grieve him who dcferveth fo
'" well? Afterwards, God fpake unto Michael^
^' and faid, Go and bring me the Soul of Mofes.
*' And Michael anfwer'd, O Thou Lord of the
*' World, I have been his Inftruder; and he hath
*' been my Difciple : Can I fee him die ? Then
*' faid God to the wicked Saminaeh ^^^ and bring me
"■^ the Soul of Mofes. Andprefcntly 6'67ww/?t7cloath-
" ed himfelf with Wrath, and girt on his Sword,
'' and cover'd himfelf with Horrors, and went to
" look for Mofes. But when SammaU faw, that

r Moßs

IIa The Traditions of the Jews,

Mofes fate writing Schemhammphorafch^ and that
the Glory of his Form was like that of the Sun^
and like that of an Angel of the Lord of Hofts, he
was terrified, and faid, furely the Angels cannot
take away the Soul of Mofes, Now Mofes^ be»
fore he faw SammaeU was warned of his Coming.
And when Sammael continued to behold Mofes
firting and writing Schemhammphorafcb^ he was
feiz'd with Trembling, and with Pain as a Wo-
man in Travail, and could not fix on any Handle
for fpeaking to him, till Mofes C^iid, * There is no
iPeace^ faith the Lord^ unto the Wicked : What
wilt thou here ? Then faid Sammael to him, I
am come to fetch thy Soul. And Mofes having
ask'd him. By whom he was fent ; Sammael an-
fwer'd. He, who created all Things, hath fent
me. Whereupon Mofes faid to him, Thou fhalc
not take from me my Soul. Then anfwer'd Sam-
maeU the Souls of all thofe that come into the
World are made Subjed to my Power. To
which Mofes replied, I have more ' Power than
All others that come into the World. And Sam-
7nael having asked him, in what his Power con-
fided, Mofes faid to him, I am the Son of Am-
ra?ny who had no Need of One to circumcife me,
being circumcifed from the Womb; And even
on the Day in which I was born, I found my
Mouth open'd, and walked upon my Feet, and
fpake to my Father and Mother. Neither have
I fuck'd at the Breaft. When I was but Three
Months old, I prophecied, and faid, thatlfhould
receive the Law out of the Fkynes of Fire. Be-
ing of Age for going abroad in the World, I went
to the Palace of Fharaoh^^ and took his Crown
from off his Head. And when I was Fourfcore
Years old, I fhew'd Signs and Wonders in E9{jpty

* if. 48. 32,

*« and

The Traditions of the Jews. * ^ 113

and carried out thence Sixty Times Ten Thou-
fand before the Eyes of all Egypt. 1 rent the Sea
into Twelve Parts •, and turn'd the Bitter- Water
into Sweet. I mounted and went the Way of
Heaven : I warr'd with Angels, and received the
Fiery Laiü, I alfo dwelt under the Fiery Tiirone ;
and my Tabernacle was under the Fiery Pillar ;
and I fpake with God Face to Face. I overcame
alfo the uppermoft Family {that is^ the Angels)
and revealed their Secrets to the Children of Men.
I alfo received the Law from the Right Hand of
the Holy and BlefTed God, and brought it to the
Ifraelites. I flew in War the Two Heroes of the
Nations of the World, namely, Sicbon and Og \
who were of fuch mighty Stature, that the Wa-
ters of the Deluge reached not up to their Ankles.
I made the Sun and Moon to ftand ftill. I aflaiPd
them with the Staff I had in my Hand and flew
them. Who is there, befides my ielf, in the
World, that is equal to thefe Toils. Get thee
hence, thou v^^icked one •, and accofl: me, as thou
hafl: done, no more. Be gone •, fly from me -," I
will not furrender my Soul unto Thee. Wliere-
upon Sammael departed and repaired diredly to
Almighty God, and related all that had pafs'd
between him and Mofes. And the Holy and Eld-
fed God faid again to Saimnael^ Go and bring me
the Söul of Mofes. And immediately thereupon
Sammael drew his Sv/ord out of his Scabbard, and
flood againfl Mofes ; who, upon this, being in-
fl:antly enflam'd with Anger, laid Hold of the
Staff, on which was written Sche?nhammphorafch^
and aflail'd Sammael with all his Strength ; and
having put him to Flight, purfued him, and took,
by Means of the Schemhammphorafch^ the Horn
of his Glory from between his Eyes; one ,'of which
he likewife blinded. And thus far Mofes pre-
vailed, and it v/ent well with him, But pre-

^'^ fently^

i 14 ^he T'raditms of the Jews.'

*' fently, upon this Defeat of Sammael^ a Voice
** was heard from Heaven, faying. The Hour of
*' thy Death is upon Thee. Then faid Mofes to
*« the Holy and BlefTed God, O, Thou Lord
" of the World, Remember the Day in which
*' thou didft appear to me in the Fiery-Bufh, and
*^ faidfl, * / will fend thee unto Pharaoh^ that
*^ that thou 7nayfi bring forth the Children of Ifrael
*' out of Egfpt : Remember my {landing upon
^' Mount Sinai Forty Days and Forty Nights ;
*' and deliver me not, I pray thee, into the Hands
*^ and Power of the Angel of Death, Then was
*^ heard a Voice from Heaven, which faid to him,
*^ Fear not: I myfelf will take Care for thee and
*« thy Burial. And in the fame Hour Mofes arofe
" and fandlified himfelf in the Manner of the ^^-
*' raphims : And the Holy and BlefTed God de-
*' fcended from the Highefl Heavens, accompanied
^' by the Three mighty Angels, Michael^ Gabriel^
^^ and Sagfagel, to receive the Soul of Mofes. Michael
*' made ready Mofes*s Bed j Gabriel fpread over it a
*' Sheet of the fined Linnen ; Sagfagel flood at the
*' Feet, Michael on one Side, and Gabriel on the o-
'^ ther Side at the Head, Then faid the Holy and
*' BlefTed God to Mofes -^ Mofes^zloit thine Eye-Lids;
" And Mofes clofed his Eye-Lids. Upon which,
"^ God faid to him. Lay thine Hand upon thy Breafl;
'' and Mofes laid his Hand upon his Breafl. Far-
*^ ther, God faid to him, lay thy Feet one upon the
*' other ; zwd Mofes laid his Feet one upon the other.
" And, in the fame Hour, God called the Soul of
*^ Mofes out of his Body ; faying to her, my Daugh-
" ter. One Hundred and Twenty Years had I al-
«' lotted thee to dwell in the Body of Mofes:
*' The Time is come for thee to depart out of it:

* Exod JO- x8i

^ Com.e

' T!he T^radittom of the Jews, 1 15

«' Come forth, and tarry not. Then fpake the
^' Soul of Mofes unto God, O thou Lord of the
" World, I know, that thou art the God of all
«' Spirits, and of all Souls •, and that the Souls
*' of the Living \nA the Dead are in thine
'' Hands. Thou did*ft create and form me-, and
*' haft upheld me in the Body of Mofes One Hun-
«' dred and Twenty Years. Is there now a Body
^' which is purer than the Body of Mojes? A
'' Body which fends out no ill Odour ; and in
*' which no Worm has appear'd ? No; Wherefore,
'' I love him-, and I cannot depart from him. Then
*' faid God, Soul, come forth, and tarry not ;
''- and I will convey thee to the higheft Heaven,
'' and place thee under the Throne of my Glory,
*^' among the Cheruhims and SeraphimSj and -will
*' fet thee over the Hoft. Whereupon, fhe {the
" Soul of Mofes) {dAdito Go^l^ O Thou Lord of the
*< World, There are two Angels, Afa-3ind Afaely
«' who went from on High, and from before thy
«' Majefty, and lufted after the Daughters of Men,
*f and corrupted their Way upon Earth, 'till thou
^' didft hang them up between the Earth and the
^' Firmament of Heaven. But the Son of Amra?n
*' did not go to his Wife, after the Day that thou
*' appearedft to him in the Ficry-Bufh. Ibef-ech
'^ Thee therefore, fuffer me to remain in the Body
*' of Mofes. In that fame Hour, did the Holy and
<' and BlelTed God kifs Mofes^ and feiz'd his Soul
" with a Kifs. And God wept.

This fdrprifing Relation is likewife found in the
Jalkut Schimoni * on the Five Books of Mofes^ and
in the little Treatife entitled Petirath Moße j in
which lail, it is delivered with many more Parti-
culars.

Fol. 304. Col I, 2, 3.

ix 6 ^he ^raditwii öf the Jews.

We fhall now entertain the Reader with a very
curious Rabhiyncal Detail of the Iniquities of the
People of Sodom \ in which there are fome Paflages,
which give fo o-ood an Account of the Wit and
Dexterity of the Giant Og (here call'd Eliefer) that
we dare fay, fome Readers will not eafily forget
them. In the 'Tahmid Treatife, Sanhedrin^ 'tis faid,
*' There were in Sodom Four Judges, who were
*« L/iars, and Promoters of Lies, and Perverters
*« and Corrupters of Juftice. When Any one had
«•^ ftruck his Neighbour's Wife, and thereby caus'd
^' her to mifcarry, they (the Judges) faid to him
*' (the IVoman^s Hush and) give her to him {the Of-
^' fender) that he may get her with Child for thee.
*' When Any one had cut off an Ear of his Neigh-
«•^ bour's Afs, they faid to him {the Owner of the
«' Afs) let him {the Offender) have the Afs, till the
'' Ear is grown again. When Any one had wound-
'' ed his Neighbour, they faid to him {the wounded)
" give him his Fee for letting thee Blood. He
*' who went over a certain Bridge, paid a certain
^' Tolh and he who waded through the Water
*' (^over which the Bridge was ere^ed) paid double
'' the Toll. Upon a Time there came a Traveller ♦,
f' and they faid to him, pay us the Toll ; but
*' he faid to them, I waded through the Water ;
*^ and they fiid to hirn, fayed Thou fo ! give us
*' then double the Toll, becaufe thou didft wade
" through the Water. Eliefery Abraham^ s Strv^nt^
*^ came thither *, and they wounded hiai. When he
<^' cam:^ before the Judge, he {thejudge) faid to him,
'' give hi:ii,that did wound Thee, his Fee for letting
" Tnee Blood. Then took Eliefer a Stone, and
*' wounded therewith the Judge. Whiereupon, the
^' Judge faid to him, What meaneth This? Eliefer
*' replyed, give him who wounded me the Fee that

^^ is

The traditions of the Jews. i tf

«' is due to myfelf for wounding thee, becaufe I
'^ have bruifed thee and made thee bloody, there-
*' fore I keep the Money which I was to have
" paid.

*' Th:y [the People of Sodom) had a Bed-flead, on

«' which they laid Travellers (^f or their Reft.) If

" Any one {i'raveller') was too long for it, they cut

*' off his Legs *, and if he was fhorter than the Bed»

'' ftead, they ftretch'd him out. When Eliefer

^' Abr^ham\ Servant, came thither, they faid, go

'' and lay thy felf down on that Bed. But he faid

^^ to them, I have been under a Vow, ever fince

" the Death of my Mother, never to lye on a Bed«

'« When a Beggar came {to Sodojri) Every one gave

^^ him a Penny, on which was infcrib'd the Donor^s

^' Name, But they would fell hinVno Bread. And

^* when he {the Beggar) died for Hunger, then they

" came and took each Man his Penny again. They

^' had likewife, a Cuilom among them, that he who

^^ invited another to a Wedding, was there {at the

" Wedding) ftript of his Cloak. (Thatis, according

to what follows concerning this whirnfical Matter ^ if we

underftand the Rabbin; // was not a Cuftom among the

People of Sodom, to invito One another to Weddings ^

hut. Every one^ that would., ca?ne., wefupppfe^ uninvit"

ed •, and to prevent the ßraightning or limiting of a IVed^

ding- Entertainment to particular Invitations fiuftom had

ordain' d4he Forfiture ofthe Inviter^s Cloak.) <-'- It hap-

*' pen'd, on a Time, that Eliefer was pr^fent at a

*' Wedding there. But they gave him no Bread,

*' When they went to Eating, Eliefer feated him-

*<^ felf among them at the End {of the Table.) Then

*' faid One, who fat next to him : Who invited

*' thee hither? And he [Eliefer) anfwer'd him,

*' Thou invicedft me hither. Then did he, who

*' fat nexc to liim (Eliefer) and had ask'd the Quef-

** tion, take his Cloak {hisi/Zim) and run away.

''' Ana

1 18 ^he traditions of the Jews*

** And thus did Eliefer do with {or anfwer) all the
*' reft {of the Company ) : lb that they all run away>
'' and he eat all the Vidluals. There was once a
'' Girl (in Sodoin') who convey 'd to a Beggar fome
<' Bread in a Jug. When this was difcover'd {by
*' the People of So dem) they befmear'd the Girl all
«c over with Honey, and fet her on the Top of a
«' Wall. Then came the Wafps and devour'd her.
<« And thefe are the Things intended in the Words,
<* * And the Lord /aid, becaufe the Cry of .Sodom
<« and Go7norrah is great.'' Can any reafonable
Man follow the Rabbins in this ridiculous Detail of
the Iniquities, which are here faid, to have brought
down on the People of Sodo?n and Gomorrah that ter-
rible Vengeance from Heaven, which is recorded
in the Old Teßament ? But we muft not omit, that
this Account of the People of Sodo7n is to be found
likewife in the Maafe-Booky in the CXVI Chapter ;
and that, ridiculous as it is, it will perhaps be
thought fomewhat valuable ; by fome Retailers of
Hiftory, for what it relates concerning Eliefer -, that
is, the Giant 0^. Indeed, 'tis the only Account we
have, which tells us, that mountainous, unweildy,
Luber-headed Monarch of Baßan was luch a Wit
and a Sharper.

The Ta'.mud-Treatife entitled Sanhedrin^ on the
PaiTage 2 Sam. 21. 16. fays, "f " The Holy and
*-'- BlefTed God faid unto Davids How long is Sin
*' conceal'd in thine Hands ? For thy Sake are the
" Inhabitants of Nob , {we read of that City^ i Sam,
*' 22. 24.) the City of the Perfians^ flain. For
** thy Sake is Doeg^ the Edomite punifhed. For
*« thy Sake is Saul^ with his three Sons cut off
*« Wilt thou that thy Seed be at an End ; or that
'«^ thou be deliver'd into the Hand of thine Enemy.

Gen. 18. 20. t ^°^' 9S' ^'^f *!

«' Then

7he "Tradiikm of the Jews* i xg

Then faid David unto God, Thou Lord of the
World, 'tis better that I be delivered into the
Hand of mine Enemy, to the End that my Seed
may not be extinguifh'd. One Day, David went
a hunting : Then came Safa?i and appeared before
him in the Likenefs of a Roe *, and he (David^
difcharg'd an Arrow at him j but it mifs'd him.
Satan caus'd David to follow him as far as into
the Land of the Philiflines, And when lißhi of
Nob beheld him (David) he faid^ This is he who
flew my Brother Goliah. He {lijhbi) bound him,
and fet him down bended (that is, we judge y tied
him Neck and Heels) and laid him under a Wine-
Prefs, in Order to prefs him to Death. But there
happen'd a Miracle (to fave David). The Earth
beneath him became foft , and he \_Ii(hbi) could
do him no Hurt. This is What is written, ' ^ou
haft enlarged my Steps under ?ne, that fny Feet did
not flip. On the fame Day, towards the Evening,
" being the Entring of the Sabbath, Abi/hai, Son
/« of Zerttjahy fprinkled his Head with four Mea-
" fures of Water, and faw. Marks of Blood. But
" Ibme fay, there came a Dove, which Ihew'd To-
*^ kens of Grief, and appear'd to be in great Per-
*« plexity. Then faid he \AbiJhai) The Congrega-
" tion of Ifrael is compar'd to a Dove ; as it is faid,
*' ^ As the Wings of a Dove covered with Silver. And
*• hence I perceive, that David , King of Ifrael , is
'' involved in Trouble and Danger. He then went
*' into his (David' i) Houfe *, and fin:iing him not,
*' he faid, we learn in the Mißna, that One fhould
*' not ride upon his {the King's) Horfe^ One fhould
'' not fit upon his Throne-, nor ufe his Scepter. But
'•^ What is U) be done in Time of Dangsr ? He
*' went and enquir'd in the Sclo.")!, What was

VL x3 56, fpr.es 13.

1 20 The l^r adit torn of the Jews.

*' to be done -, and was anfwer'd, that in Time of
'' Dinger, One was allow'd to do It {or thefe
'"• Thvigs), Whereupon he {AVißa'i^ feated himfclf
'von David's Horfe, and fet forward. Then leap'd
*' the Land of the P^f/(/?f;?<?j towards him (/r<^;7^^) fo
'' that he was there infiantly. When he was come
^' thither, he beheld Oa-/).^, the Mother of lißbiy a
" fpinning.But when fhefawhim, fhe took her Spin-
'' ning-wheel, and threw ft at him, thinking to kill
*' him. R'jtnot hitting him, file n^id to him, Thou
'' Lad, bring me the Spinning-wheel. But he threw
*' it at her Head, and it bruis'd her Brains, fo that
*• lliedied. When /f/Z^^f of iV^Kaw This, he faid,
'' There are now Two: They will deftroy me. He
" threw David high up into the Air, and ftuck his
'^ Spear into the Ground, thinking, that he (David)
" would fall upon it and perifh. But Ahißai pro-
*« nounced the Name % and caus'd, that David ho-
*' ver'd between Heaven and Earth, fo that he fell
*■' not down. But why did not David himfelf pro-
'' nounce the Name, and help himfelf.? To This
*' the Anfwer is, that a Prifoner difchargeth not
*' himfelf out of Prifon : Then faid Ahißjai to Da-
'' vid^ What doll thou here ? And he (Darjid) faid
''^ unto him. Thus faid the Holy and BlefTed God
*' unto me, and thus I anfwer'd him. Whereupon
" fiid he {Ahißai) to David^ turn thy Prayer (and
" fay unto God, that it is better an End be put to
*' thy Seed, than that thou fall into the Hand of
'' thine Enemy ) : That thy Son's Son buy ( i. e.
*' b^ fubjecl to) Mifery, and thou fufFer no Sorrow.
*' This is-what IS written, "■ .^/// Abifhai, the Son of
*' Zerajah [uccoiirW him. The Raf Jehuda hatli
*^ written, that the i^^/" did fay, that he {Ab'ißai)
" did help him {David) to pray. Then pronoun-

(i) Zchtm^hammfhoTAfch, or ibmc lijch Nähic. (%) Sam.

21. 17.

' ced

The Traditions oß the Jews. 121

" ced Ahi[hai the Name ; and caus'd, that he (David)
*' .came down from the Air. But lißhi purfued rhem.
" And when he had purfu'd them as far as Cubi,
*' Onefaidtothe other, let us (land upagainfl him.
*' And when he was' come unto ^c'Z/^ffr, they faid,
*' Two young L.ion, ihould kill One Lion. And
*' they faid to him, Be gone, and feek thy Mother in
*' the Grave. And when he had heard his Mother's
*' Name mention'd, his Strength abated. -, and they
^' flew him. And fo it is written : ^ The Men of
'' David fware unto him^ fayi^g-> if-ou fhalt go no
*' more out with us to Battle^ that thou q^aench not tbs
*' Light of Ifrael.

There is likewife, in the T'^Zt'd'-Treatife Sanbe-
driny the following PaiTage, concerning the Travel-
ling or Leaping of Land. ^ '' Our Rabbins teach,
" That the Earth did leap tov/ards Three Perfons,
" namely, Eliezer. Abrahajn's Servant *, our Father
" Jacob ; and Abißjai^ Son of Zerujab. Conccrn-
'' ing Ahißaiy the Son of Zenqah^ it is fhewn in
" what we have faid. It happer/d alfo to Elicfer^
'^ the Servant of Abraham: For we find it written,
" 3 And I came this Day unto the Well. Which v/as
" as much as to fay, that he came from his Lord,
'^^ Abraham^ and into Mefopotamia^ on the fime
'' Day. Concerning our Father Jacobs it is thus
" written, ^ Jnd Jacob went out from Beerßeba^ and
" went toward Har an ^ * and came to the Place^ be-
'' caufe the Sun was Set. And when he came to Hdt-
'' ran^ he faid. Perchance, I went through the Place
" where my Fathers worfhip'd ; and I did not
^' worfliip tliere. And he intended to go back.
'<^ But as he confider*d of his going back, the
*' Earth (that is, the Place where he would have

'«""«■

(i) 2 Sam. 21.17, ("2/ Fol. 95, Col, i. (i) GQn

24,42. (4J Gen. 28. 10 C5; Vcr. ri.,

Q^ 2 '' worßi;pi

1 2Z 7he "Traditions of the Jews,

*« worßlped) leap'd towards him-, and he came to
*' that Place.

Of this Travelling of Ground in Complaifance to
Jacobs we read likewife in the Talmud-Treatife en-
titled * Chollitty and in the Chaldaic Verfion on Ge-
fiefts^ and in Rabbi Moße lar Nachmann^s Expofu
tion on the Five Books of Mofes : In which laft
Piece, in the Farajha ^ Vajeze^ we have the follow-
ing Paffage. *' Behold, all the Medraßim, (^Enihle-
«' matical Explanations) tho* there be fome Varias
<« tions in them, declare, that the Earth did leap
<« towards Jacob ; and that he, in a Moment, did
<« perform a Journey of many Days. " Rabbi Sa^
*« lomon Jai'chi fays the fame in his Expofirion on
*< the foremention'd Verfes » ; and upon the Words,
*This is nons other but Bethel ( i. e. the Houfe of
God) he writes thus, " The Mount Moraja was
*« pluck'd up, and came thither ; and this is the
<« Leap of the Earth, of v/hich Mention is made
<« (in the Twenty Fifth Chapter of the Talmud
*^ Treatife Chollin') that the Place of Holinefs (on
«' which afterwards the Temple was builtj came
<« towards him unto Bethel i As it is written, *.
<« And he lighted upon a certain Place.

Concerning Eliejer's meeting with the like Mira-
cle, we have in the Jalkut Shi?aoni, ^ on Geneßs^
upon the Words, '^ And I came this Da'^ to the
Well, the following Paffage. " From Kirjath arba
«' to Haran it is Seventy Days Journey. But the
«' Servant Eliefer came to Haran m Three Hours ;
*^ and was himfelf amazed thereat, faying. To Day
** I fet out from Kirjath, and to Day I am come
** hither : As it is faid, And I came this Day to the

(i( Fol. 91. Col. 2. (2) Fol. 26. Col. I. (3 Gen. 28

10- (4) ^(^^ !?• (5) f^^r. II, (6) Fol. 30. Col. 2.

ly\ Gen. 24.42.

" IVelL

^he ^raditiom of the Jews. 123

' Well. God intending to Ihew Mercy unto Jacobs
' fent an Angel before Elie/er, and the Road did
' leap towards him. That the Servant might not
' be alone with the DamiH at Night (becaufe a
' Jealoufie was had of him) th^ Earth did leap to-
' wards him •, and he came in Three Hours to Ha-
' ran.

The like Miracle it feems, was wrought likewife

n Favour of Ahraham -, according to the following

Paflage in the Madraß Tillim, ' on the 1 1 oth Pfal7n,

' When he {Abraham) went forth to purfue {Thofe

' who had taken his Brother Lot Prifoner *) the

' Earth leaped towards him. Some will have it,

^ ih-xt Abraham^ s.VdiCC was Three Hundred Miles

' in Length. Others will have it (but) Two Hun-

' dred. But when he returned, the Earth did not

* leap tov/ards him. " There is a great deal mcr^

concerning fuch leaping of the Earth, as the Rabbins

call it, in Rabbi Mofche bar 'Nachmann\ Expofition

on the Five Books oi Mofes^ 3 in the Par aß a Vajeze.

in the Berefchtth rabba^ at the Beginning of the
<< 99th Parafcha ^^ on the Words, * H^hy leap ycy
'' ye high Hills, 'tis f aid. Rabbi Jq/^, th^ Galilean ,
'' hath explain'd the Words concerning the Hills.
" When the Holy and Blefled God defcended to
'' give theZ^-zx; on Mount Sifiai, the Hills ran and
^' ftrove againft one another. One (of the Hills)
" faid, Upon me Ihall the Law be given : Another
^' faid, Upon me Ihall the Law be given. Mount
*' Tabor came from Bethelm, and Mount Carmel
^' from Spain, And this is what is written ß ^^
*'^ I live faith the King, whofe Name is the Lord of
*' Hofts, furely as Tabor is ajmngfi the Mount ains^

(1) Fol. 47. Col. I. (2) 5^^ Gen. 14. ('i,) Fol. a^

Col. 3 ^4) Fol. 91. Col. I. (5) Pkl. 6^, 16. (6) Jer.

^' and

124 ^he "Traäitiom of the Jews.'

^^ and^i Carmel hy the Sea, One faid, I am called.
<<^ The other faid, I am called. . Then faid the
" Holy and BlefTed God, Why leap ye^ ye high
«' Hills ? Ye are all Hills ; but ye are all knobbed.
'^ This is what the Scripture faith, ^ or Crook-hack' d^
*« or a Dwarf. Upon you all, on your Tops, Ido-
" latry hath been committed. And this is what is
«^ written, "- This is the Hill which God defireih to

d'Uüell in.

In Jalkut Schtmoniy on the Book of Judges^ is the
following PalTage. " When God came to give the
*' Law^ the Hills Tahor and Carmel heard it. They
'' left their Places, and mov'd thither. And the
*' Hill Cannel v/ent over the Sea. Then faid the
" Holy and Bkffed God to them, fFhy leap ye^ ye
" high Hills ? Ye have Blemifhes ; as it is faid, or
<= Crook'd-Back, or a Dwarf, &c. But upon Mount
'^. Sinai., no Idolatry hath been committed. " The
like Paffage we find in = Jalkut Chadafn.

We cited but now a Rabbinical Account of the
Pace or6'trideof Abraham. This give's us a fairer
Opportunity than we fhall meet with, perhaps, here-
after, in the Courfe of this, Work, to mention a
Rabbinical Account of the Leaping oi Amaleck.
'Tis in the Chaldaic Verfion of Rabbi Jonathan^
Son of Ufiles^ on the Words, * Then came Amalek
njtd fought with Ifrael in Raphidim : And the Words
run thus : " Amalek came from the Land W"efl:ward,
^' and leapt in that Night Sixteen Hundred Miles.
'' And becaufe ot the Quarrel that was between E-
'' fail and Jacoh^t he came and made War againil the
« Ifraelites in Raphidim'^ What Genius and Learn-
ing have fallen to"" the Share of the Rabbins ! What
Text is fo dark, that their Commentaries cannot en-
lighten it ? What Difficulty to knotty, that they

(I) Lez^. 21. 20. (2j P/. 6S. i6. ('s) Fol. 113. C^^- 2- .
^ £^Qc^. 17. 8.

cannot

7he T'raditions of the Jewl 152

cannot folve it? They are Mailers of all Myfterles,
and the only Pofieffors of True Science. And aC
thefe Perfedions ihey have arrived by Means of a
Quality v/hich is much feen among moll Nations ;
but in which no Nation comes up to 'em i namely,
Afiiirance •, which is the certain Difpeller of all Dark-
nefs and Ignorance from the Mind, and the fure
Opener of all the Secrets of Nature.

'Tis, Reader, by Means of this v/onderfurQuality,
which the Rahhins enjoy in peerlefs Perfedlon, that
they have attain'd, many of them, to the Languao-e
of Beads, Bird.% Trees, Herbs, Mountains, and.
Values. In the 'Tahm/d-Treatifi entitled Sopheri?n^
there is the follovving Pailage. * " 'Tis fiid of Hzllel,
" that he neglpdednot but learned all the Wordä
*' of the Sages. Nay more, he underftood the
" Language of Mountains and Hills and their Val-
'' lies ♦, the Speech of Trees and Herbs; the Speech
" oRBeafls, and the Speech of Devils , and the
<-' Parables of allThefe.'' And in theTaimud-Trea-
tife entitled Suaa., f 'tis faid ot Rabbi Jochanan^ Soa
of Saccaiy that he underftood the Language of the
Miniilring Angels, of Devils, and of Date-Trees. In
the Maefe Book, in the 143d Chapter, 'tis faid of
Rabbi Cbaninna^ that he preach'd in Seventy Lan-
guages -, likewiie in the Languages of Beails and
Birds. And that, on a Time, the faid Rabbin preach-
ing to his Difciples concerning Birds, there cam.e a
Raven which pray'd to God, that he would preferve
to Chaninna the great Treafure that was to falJ to
him, Ac wliich the Rabbin was much amaz'd.

In Salomon Jarcbi's Expofition on Genefis^ on the
Words, She hath blejfed you : He is my Brother^ 'tis
faid, " In the Word, She^ are co.mprehended her
'' (Sarah\) Servants^ Camels and Affes : So chac

Fol. 28. Col. 2. \J6L 1.3- C^/. 3.

120 The fradifiofis of the Jews.

*' ^^/?w<f/<fcZ> intended as much as if he had faid, I
«' haveask'd them all ; and they haveanfwer'd me *,
*' chat he {Abraham) is her Brother." In the Tenth
of the Chapters of Rabbi Eliefer^ there is an Ac-
count of the Converfation that pafs'd between Jonas
and the Whale, while Jonas was in the Belly of that
Fifh. And in Jalhit Chadafch^ i\\ the Part entitled
Eliabu^ there is the following Account of the fpeak-
ing of the Bullock, mentioned in i Kings 184 26.
«' Elias fpake to the Prophets of Baal : Take two
*' Bullocks, which are Twins, and which have been
*' bred up at the fame Manger. And they didfo 5
*« and call Lots which of them fhould be for the
«' Lord, and which Ihould be for the Idol, Baal.
« ' He (the Bullock) which fell to the Lord, imme-
«' diately tollow'd Elias, But all the Prophets of
«' Baal together could not move the other out of his
" Place. Then faid Elias unto him (the Bullock
*« that was fo reßive) go along with them. But the
" Bullock anfwered him before all Ifrael^ We both
*• came forth out of one Womb. Shall he [the other
*' Bullock) pleafe God, and langer him.'' Then faid
«' Elias to him, go along with them : No Evil ihall
" be found in Thee : But his (God*s) Name fhall
*' be fanflified as well through Thee as through
*' him. Whereupon the Bullock faid. Is it fo ?
'* Then I do fwear, not to flir from my Place, ex-
*^ cept thou delivercfl me into their Hands. And
*' Elias did fo. Wherefore it is written, * And they
*' took the Bullock which was given them.

But, befidesthefe Bullocks, there is, \n Rabbinical
Hiflory, Mention made of feveral other Animals
which had a very tlrong Spice of Piety and good
Reafoning. For Inftance, in the f Avoth of Rabbi
Nathan^ there is the following Pafiage. " The Ca-

fneb

The 'Traditions of de ]cv/s. iaf

•« mels of our Father Ahraha7n went to no Idol : As
'^, it is fa id J * For I have prepared thee a Houfe and
.^' Room for the Camels, This teacheth us, that they
' <« {the Camels) did not go into the Houfe of Lahan^
'^ the Syrian^ till all the idolatrous Images were re-
<« moved. And thus it appears in the Afs of Rabbi
*^' Channina^ the Son of Dofce ; for when fomc
<*^ Murderers had Holen him, and had faddled him
*' in the Yard {a Yard belonging to the?n) and fet be«
'^ fore him Straw, Barley and Water, he would
*' neither eat nor drink. Then, faid they, why
'^ fhould we keep him here, to dye and make a
*' Stench in the Yard ? They therefore rofe, open'd
^« the Gate, and let him out. Then went he forth i
«' and trotted away till he came to the Houfe of
'* Rabbi Chaninna^ the Son of Bofcs, When he
** was come thither, his (Chaninna^s) Son heard his
" Voice ( or Braying ) and laid to his Father, My
*« Father, this Braying is like the Braying of our
" Afs. Then faid he (Channina) to him, My Son
«« open the Door for him, for he mud be almoft
«' perifh'd with Hunger. He {the Son) then got up
*' and open'd the Door, and put Straw, Water and
*' Barley before him {the Afs) and he did eat and
*' drink. Wherefore it is faid, that as, at the
*' Firft, Men were righteous, fo were, at that Time,
*' the Animals like them."

We are told in the M^^y^-Boök, f aild in the
Talmud-Treatife Chollin, § chat the Afs of Rabbi
Pinehas would eat of Nothing which had not paid
the Tenth. And in the Maefe-Book \\ Mention is
made of a Gow^ which would neither plow nor har-
row on the Sabbath Day: And 'tis faid in the Tal-
mud, of Rabbi Jofe's Afs, that he would never go
about any Work that deferv'd more than the Price

R ic

128 ^he Traditions of t be ] cm.

it voas agreed to be done for. Which Records, now
-they are mention'd in the Vulgar Tongue, can hard-
ly fail, we think, of refcuing that laborious Crea-
ture from being made the Image of Stupidity : For,
according to them, the Afs is a Creature of great
Parts and Piety. What thinks the Reader of the
Afs, that would eat of Nothing which had not
paid the Tenth?' Does he think, that the Animal
ow'd his Piety and Difcernment to Rabbinical Difci-
pline ? Or does he harden his Heart againft the Cre»
dit ahd Luftre of Rabbinical Teflimony ? But the
Rabbins are not alone in the Mention of the Parts
and Piety of Animals. The Clergy of the Church
of Rome have gone far beyond them upon the Matter,
The Legends and Books of Devotion in that Church
treat very largely concerning the great Difcernment
and Regard for Religion which have fometimes ap-
pear'd in Horfes, AfTes, Oxen, Sheep, Dogs, Cats and
Pigs, and many other Animals. But thefe Things
are but Trifles when compared, with the Accounts we
fhall next cite from the Rabbins.

In the Jalkul Chadafcb^ in the Part entitled Jhra-
bam, there is the following Relation. * " At eve-
*' ry Place, to which Abraha?n came, he planted a
*' Tree ; but not one that thrived till he came to
*' the Land of Ifrael \ where he planted one. By
*' this Tree he tried the People. Over him that
" ferved the Lord the Tree ftretch'd our its Bran-
*' ches ; covering his Head, and making a Shade
" for him. But from him that follow'd Idolatry the
*' Tree retir'd, drawing in its Branches. But Ahfa^
*' would not let him go till he had converted him to
*' the Worfhip of i^t True God."

In the Berefchitb rahba at the Fifteenth "f Paraf-
cha, likewife in the (| Jalkut ScJmnoni^ v/e are told.

• M 14. CoL I. f Fol 15. Col. 4. J Fol. 102. Col. 4'

that

7 he Tradtfions of the Jews. 129

that the Trees convers'd with Adam. And in X Avo-
ddtb hakkodefcb 'tis fliid, that the Trees fung a Song,
and prais'd God. This, perhaps, the Reader will
poetically allow. But he will hardly do the Like
to what we fhall cite next. In Zeror hammer^ in
the Parafcha Schofetim * it is fa id, "Our Rabbins,
" of blefTcd Memory, fay, that when a Tree is hewn
" down, its Voice is heard from one End of the
" World to the other. " In the Treatife Zecna Uree-
na^ in the Parafcha Noah "f we are told, that the Ra-
ven, which Nvah put out of the Ark, fpoke to Noah^
and reproach'd him ; telling him, that he fent him
{the Raven) out of the Ark, only that he {Noah)
might have an Opportunity to carefs his (the Raven\)
Female, And this idle Fidion is found hkewife ia
the Talmud-Treatife !| Sanhedrin. And clofe by it,
in that Treatife, there is recorded as foolidi a Story
concerning the Bird Phoenix fpeaking to Noah. In
the Jalhit Chadafchy in the Part entitled § David^
there is an Account of a Converfation David had with
a Frog.

But the Rabbins have got Hold of the Language
of Stones: And no Wonder -, for fuch Realoners are
indeed fufficient to make a Stone fpeak. Rabbi
Salomon Jarchi, in his Expofition on the Five Books
of Mofes^ t upon the Words, And he took of the
Stones of that Place ^ aud pit them for his Pillows ^
lays, " The Stones began to quarrel with one ano-
*^ then On^ {of the Stones) faid, upon me fhall the
*' Rightoi\s lay his Head. Another faid. He fhall
^* lay his Head upon me." But God made them all
unite and become One Stone. And upon that Stone
Jacob laid his Head.

In the Jalkut Chadafch^^ and in theTreatife entitled

X Vol. 4. Chap. 16. * Fol. 141. C^Z 3. t Fol. 6. O/.4. |{ Fol. io8.
Col. 3. § Fol. 65. C9I, 3. X Gen. 28- z\ 11. * Fol- 34. Col. 2.

R 2 OthlOthj

J3P 7j5^ traditions of the ]tVf%,

Othiotb^ or Ofios, written by Rabbi Akkiva, * like-,
wife in the Jalkut Scb'miom^ f on Genefts^ 'tis faid,
that all the Letters of the Alphabet fpoke to God,
and had each begg'd, that it might be the Firft us'd
in the Creation of the World. And in the Treatife
0th loth \\ we are told, that God did fpeak as well
to the Clofed as to the Opened, and embraed them ;
and that both Mem and E?». had fung before him.
The Jalkut Schimoni § informs 14s, that the Let-
ter Jod fpoke unto God. And in Sanhedrin t
we have the following very curious Paffage this Way.
«' Our Rabbins teach, that he who reads one Verfe
'^ in the Canticles^ and m'akes a Song of it -, and he
*' who reads a Verfe out of due Time in a Houfe
^' where there is Feafling, brings great Misfortune
<« on the World. For the Law did upon a Time
«' put on Sick-cloth, and flood before the Holy and
^^ Blelfed God, and faid, O Thou Lord of the
<? World, thy Children have made a Cittern of me,
*« on which the Heathens play and make Mufick.
«« But he (God) made Anfwer, My Daughter, in
«^ whatfhall they employ themfelves (orßudy)when
*' they eat or drink ? Then faid tliQ Law, O Thou
'' Lord of the World, v/hen they have fludied the
«' Bible, they fhould employ themfdves in the Law
*' and the Prophets, and the Hagiographa. And
*' when they have learn'd the M'lfchna, they ihould
" then employ themfelves in the Gemara. " In the
Treatife Monorath hammaor, * in the Part entitled
Ner SchsUfcbi, Kelalfchemmi, chelek fchelifch'u there is
a Quotation from the Treatife Medrafch Tarchuma,
which informs us, that the Law, upon the Death of
Thofe who had ftudied therein, wept over them : And
that, upon a Time, the Talmud-Treatife Chagiga^

*.F<?/. 2, 3,4. j^ F9I. 2.C0L1. \\Fol.i().CoL2yi. ^FoLzi.
C9i^ 1= 1 Fol i©i. Col. I. * Fot. 54. O/, z, 5.

T'he Traditions of the Jews. 13 k

on Occafion of the Death of a certain Woman, ap-
apear'd in the Form and Habit of a Woman, and
wept and fpoke to the People.

We fhall now oblige the Reader with the Rabbi-
nical Key, for the Unlocking of all Languages
andMyiteries ; a Thing which, without Doubt, he
will lay up as an invaluable Jewel. 'Tis given in a
Treatiie, entitled Majan Hachochima -, -f which, fay
the Rabbins, was given by the Angel Michael to
Pali^ and by Pali to Mofes. This wonderful Key,
is nothing more, fays that Treatife, than " Right-
*' /31 to underfla7:d the Schemhammphorasch,
*' Then {the 'Treatife goes on) fhalt thou underftand
*' the Words of Men, the Words of Cattel, the
" Whiftling of Birds, the Words of Beafts, the
** Voices {or Barkings^ of Dogs, the Language of
" Devils, the Language of miniflring Angels, the
" Language of Date Trees, the Motion of the Sea,
*' the Unity of Hearts, and the Murmuring of
" the Tongue ; nay, even the Thoughts of the
« Reins.

We now change the Sctnt^ and entertain the Rea-
der with the Rabbinical Accounts of Atchievements
in Negromancy, or, as it is vulgarly call'd, the
Black Art. The Rabbins are, or have been, if
you will believe their own Accounts, great Dealers
in Enchantments. And we do not apprehend the
^ Reader will fmd much Difficulty in believeing them,
if he has any Thing of the Sufceptibility and Make
of our feives : For, if he has, even thefe Tranfla-
tions, thefe Extradls from the Rabbinical Writings,
thefe Specimens, or rather, fhining Monuments of
the Genius, Wit, and Learning of the Rabbins,
muit, by this Time, have brought him within an
Ace of Enchantment.

In the Taknud Treatife, Sanhedrin^ * we hav^ the
followiiig Account. " The Rahba (this was the

i Fol. z cqL 2. * FoL 65. Col. z, """" "

prunken

>32 7 he traditions of the Jewl

" drunken Rabha^ as he is called, who murder'd
*' Rabbi S'lra^ as fhall foon be related^ did raife a
" Man, and fend him to Rabbi Sira. And when
*« he {RaWi Sira) had fpoke to the Man, and the
*' Man return'd him no Anlwer, he (the Rabbi)
*' faidto him. Thou that art come hither art one of
^^ the Fellows (that is, as Rabbi Saloinon hath
*' explain'd it, one of the Chriftians) Return to
*« thy Duft ( that is, turn again to Duft, of which
** thou vvaft made). " Then follows this Story :
^ ThQ Raf Chajininay and the Raf Ofchaja fat every
** Evening of the Sabbath, and ftudied in the Book
*« Jez'ira j that is, the Booft of the Creation :
<« And they created a BuUocÄ, which was as large
«' as one of Three Years old : And they did eat
" it." This Book, Jezira^ is regarded by the
Jeivs with mighty Reverence, and a Sort of facred
Horrour, as containing in it, according to their
Notions, the moft fecret and elevated Virtues and
Myfteries. The Hehrew Work, entitled Cofri * af-
cribes the Compofiag of it to Abraham, But fome
will have it, that it was written by Rabbi Akkiva.
The Jews call it Sepher Jezira^ or, the Book of the
Creation^ and believe, that all Sorts of Negroman-
tfck Operations, or. Enchantments, are to be per-
forrn'd by it. Rabbi Napthali^ in his Treatife
entitled Emeck hafnmelech^ in the Part entitled
Schaar fchaiifchiie hammelech^'\ gives fomelnftruclions
fhewing how ^tjezira is to beftudied or ufed i&how
the Letters of the Alphabet by the Help of which,
it feems, every Thing is done are to be marftialM
or rang'd. It teaches likewife a Method for the
making a Golem \ i. e. a Dumb Man ; fuch a One
as wai made by the drunken Rabba juft mention'd :

* N.25, f Fol. 10. Col. 3-

likewife.

^he T'raditiom of the Jews.' 133

likewife, a Method for making of a Calf, like to
that which was made by the Rabbies Channina and
Ofchaja, In the "Treatije entitled Nifchmath chajim *
we have the following PafTage. " In the Jerufalem
" l^almud^ in the Seventeenth Chapter of the Trea-
" tife Sanhedrin, it is written, that the Rabbi Je-^
" hojchay Son of Chananja^ hath faid, I can, by
*' Means of the Book 7^2;/r^, transform Gourds and
<« Melons into Stags and Roes, '* I

The Nifchmath chaji??i, which v/as written by
Manajfe ben Ifrael * gives us the following Relation.
*' Rabbi Jannai hath fiid, I went to the Market-
" Place of the City of Zippore ; and there I faw
*' an Enchanter, who took a Stone and threv/ it up
«' high into the Air ; and when the Stone came
" down, it was transform'd into a Calf. And when
" he, Jannai^ was reafon'd with about it, and told,
*' that Rabbi Eliefer^ m the Name of Rabbi Jq/?,
" Son of Simna, hath faid, that tho' all Man-kind,
" from all the Parts of the Univerfe, were affem-
*' bled together, yet would it be impofiible for
*« them to crease (fo much as) a Nit, and provide
*' it with a living Soul •, he anfwer'd, in the former
*' Cnfe it was pofTible : for the Enchanter called his
*« Devil, which is fet over Witchcraft ; and which
^"^ flole a Calf from a Cow, and brought it to him.
" Rabbi Channina^ Son of Rabbi Chananja, hath faid,
*«^ I walked at Zipporce, in the Place where the Gates
" fhut. And I fiw an Enchanter, who took a
<« Stone and threw the fime up *, and it changed
<t into a Calf. I went and told it to my Father ;
't but he faid to me, Hadft thou eaten thereof, thou
'' mighteil have believed it. But as it is certain,
" that thou didlt not eat thereof, fo be affared, it

ii] VqL 3. m. 136. QqL 2. (2} fol 13^ Col ;z»

*' w$a.

134 ^^^ 7raditio7is of the JewSi

'^ v/as, through the Power of the Devil, only ix
*^ femblance before thine Eyes.

Concerning Ja?maU the Treatife Sanhedrin lays, «
«' He came into an Inn, and Hiid to them {the Peo-
«« fie of the Inn) give me fome Water to drink.
** But they brought him Water beaten up with
*^ Flower {a Cojnpofition) called Schethita : And he
«' perceived, that the Lips of the Woman, who
** brought it, did move. He alfo obferved, that
*' She was an Enchantrefs. Fie therefore pour'd
*' a little of it out ; and it turn'd to Scorpions,
'* Then faid he to them, I have drank of your
•' Liquor -, drink now, I pray thee, fome of mine.
«' And when he had given the Woman to drink,
«* fhe was transform'd into an Afs : upon which he
*^ feated himfelf, and rode to the Market- Place.
«' But there came one of her Companions^ who,
'* as foon as fhe faw her, broake the Enchantment :
«' and there flood in the Market a Woman in-
*' ftead of the Afs. '* Rabbi Salomon Jarchiy re-
marking on this Account of Jannai^ endeavours
to fhew, that Jannai was not a Rabbin, " We
««^ read not, fays he, that he is called Rabbi J annate
*-"- for he was no Manof Efteem, becaufe he followed
«« Witchcraft.'' But Salo7non Jarchi had either not
perus'd the Rabbinical Writings, or he had forgot
himfelf, or was verv unfair here. For in the Trea-
tife entitled En Ifrasl-^ * in the Treatifes Sanhe-^
driny and Soyherim ; ' in Halacha^ ^ and like-
wife in the Nifchmuth chajzm ^ oi Rabbi Ma-
najfe hen Ifraelj where this very Story is related,
Jannaih called Rabbi, that^ is a Talmudic Teacher ;
at the fame Time that the Jews looked upon him

(i) Fol. 67. Col' 2. (2) Ffl/. 124. <-V/. 2. (l) Fol. 13,
<^?^. 3. (4) Chap. 7. (5) M 136. CqL 2-

äs

fhe T^rnditiG?ts of the Jews. 13 2

ks a very great Cunjurcr. And the Treatife Smu
hedr'in fays, that Rabbi Eliefer^ by Virtue of one
Word which he pronounced, cover'd a whole Field
with Gourds.

There are, in the Maefe Book, feveral Accounts
of Rabbinical Enchantments \ one of which fays^
that Rabbi ScffnueJ^ * by Virtue of a Name which he
pronounced, caufed a Lion, which was bigger than
a Camel, to come before him % and that he laid up-
on his Back a Sack of Meal, which his Afs could
not carry through the Water -, and that then he feat-
ed him.felf upon the Sack, and made the Lion carry
him Home •, and that his Father rebuked him far
This. The fame Book lells us how this Rabbi
Sa?niiel ferv'd Three Perlons, who came from Fo-
reign Countries, and were famous for their Skill in
Necromancy. + The Rabbi defired, it feems, that
thefe Perfons, in Proof of their Skill, would difpatch
a Devil, or ufe fome' other Necromantick Means to
fetch a Book which he had lent to Rabbi Jacobs who
dwelt in another City. Whereupon, one of themj
for the Accomplifhment of the Matter, having
caus'd his Soul, fays the^Account, to come out of
his Body •, the Rabbi hinder'd its Entring the Body
again, till they had all confefs'd him to be their Su-
periour in Necromantick Skill. We are likewife
informed, in the Aiaefe-^odky \\ that Rabbi EUefer^
in the Space of a few Hours, pafs'd fi"om Ratisbon
to Mdintz.

The Rabbins fet forth Abraham as the Prince or
Father of Necromancy. In the Talmud-Treatife
Sanhedrvu there is the following Explication of the
Words, § But unto the Sons of the Concnbines, which
Abraham /6/2i, HhvihMV. gave Gifts, % '' What is

* Chap. 162. t CiV.p, 6. 11 Chap. 173. ^^Gcft. 25 6. 1 /V.
91. Col. I

S «' coi^"

136 7' he "Traditions of the jcv/s.

'' con^p ehended under the Word Gifts, Rabbi
*< Jeremias^ Son of Ahh.% hath faid. This teach-
«' eth UF, that he gave them the Names of Un-
" cleannefs. But what is meant by the Names of
*' Uncleannefs ? Rabbi Salomon J archie in his Ex-
*' plication of thefe Words, fays, that the Word Un-
*' cleannefs ftgnifies Sorcery and the Work of the
Devil."- This Account of the Words is found in
many other Places. On the fame Words the Trea-
tife Zijoni * has the following Paflage. '* Our Sages^
*' of BlelTed Memory, fay, that ht ( Abraha/n) gzve
*' them Unclean Name?, which they ufed in the
'* Defilement of their Bodies : And this was the
" Wifdom of thofe who inhabited towards the Eaft,
'' who were the Children of his ( Abraham* s) Concu-
'^ bines : As it is faid, 'f And fent them away from
*' Ifaac his So?i (while he yet liv'd) Eaßward^ unto
'* the Eafl Country. Which fheweth the Power of
" Thofe who live Eaitward : As it is faid (| Balak^
" the KingofMoab, hath brought rne fro7n Aram^ out
" of the Mouyitains of the Eafl. And he gave them
" the exteriour Strength of Uncleannefs, which
<« confifts in Sorcery and Works of the Devil. " In
the Nifchfnath chajzm^ at the Beginning of the Twenty
ninth Chapter, § we have the following Paflage.'^
<' Our Sages, of BlefTed Memory, explain that
«* Verfe in Genefis^ But unto the Children of the
*' Concubines^ which Abraham had-, Abraham g^x»^
" Gifts^ thus : That he gave them the Names of
<' Uncleannefs ; And that our Father Abraham^writ
«' a Treatife, wherein he laid down all the Parts of
" Sorcery, with its Performance, and the Powers of
*' Uncleannefs (that is, the Unclean Spirits) in their
** proper Order j as he did with Regard to Holy

* Fo/. 20. Cot- 2 t Gen- 25^ 6. || Numi^, 23. f. § Fc/. 145*
Cot. I,

_*' Things

jTfe 'tradittom of the]tv^%, 137

^< Things in the Book Jezira.'^ It will, we appre-
hend, be News to the greateft Part of the Chrillian
World, to be told, that Abraham was a Necroman-
cer, and the Source of the Necromantick Art in the
Eaitern Countries

Some Rabbins-, particjlarly thofe who are Cor
halißsj look upon Necromantick Knowledge to
be a neceffary Qualification for a Seat in the Sanhe-
drim^ or Grand Counfel and Court of Juftice among
the Ancient Jews, In the Treatife Emeck Hamfue-
lech^ in the Part entitled * Schdar Kirjath drba, there
is the following PafTage. '' Thofe in the Sanhedrim
<« were obliged to know the Art of Sorcery, to the
*< End they might judge, which was a real Deed,
*' and which only a Semblance." And in the Trea-
tife entitled f Juchafim^ 'tis faid, '* The Sanhedrirri
'' had Need to underftand the Art of Sorcery, that
'' they may difcern right for what Sorcery the Sor-
*' cerer is to be adjudg'd to Death. And RabbiSalo-
*' mon J archie in his Explanation of thofe Wcwds,
fays,*' When one, on v/hom Sentence had been
pafTed, as an Enchanter or Wizzard, had caus'd
the Light not to iLine upon them (the Judges^ Mem-
hers of the Sanhedrim) they put in life their Necro-
mantick Arts, in order to deflroy him.

The Treatife Berachoth^ after faying, that the
Devils are very numerous, delivers the following
Method for Difcovering them. j| *' Letthofe who
" have a Mind to difcover them, take clear Afiies,
^' and pafs them through a Sieve at his Bed-fide.
" And in the Morning he will fee (on the AJhes) the
«' Tracings, as it were, of the Feet of Cocks. Let
" him, v/ho defires to fee them, take the After-bur-
*' then of a Black-Cat, which is of the Firil Litter

*Fol 108. Col 2, t Fol. 17, Col. I, Ij Fol 6. Col. i.

^' Ot

1 3 S ^^^ Traditions of the Jews.

" of a Black-Cat, which was of the Firfl Litter of
"the Mother •, and having burnt the fame in the
«' Fire, beat it to Powder, and put a little thereof
" in his Eyes ; and then will he fee them ( the De-
"• vils) The Remainder of the Powder let him put
*' in an Iron-barrel, and feal it up with anlro^-Seal-
*' Ring, that the Devils may not fteal it from him."
Rabbi Salomon fays, the Devils have no Power over
Sealed Things.

The Treatife Refachim * delivers the following
Inflrudlion for one's Behaviour^ in order to prevent
Mifchief, when one happens to meet v/ith a Company
of Witches. " ximemar hath faid, The Chief a-
'^ mong the Witches told me, that when one meets
" with them, one fhould utter the Words follow-
" ing rMay warm Dung, in broken Pots, be thrufb
" between your Chaps, you ugly Witches you.
" May the Hair, with* which you perform your
''Sorcery, be torn away. May the Wind difperfe
" the Crumbs of Bread wherev/ith you perform
" your Sorceries. May the Wind blow away the
" New-S:ifiron y^u hold in yourHands for the Prac-
" tifing of Sorceries'* : And foon. There follows
Abundance more of fuch Stuff. KnA the Like may
be feen in the Treatife Git tin, t *

The faid Treatife Pefachim cautions againfl drink-
ing VJattr on Sunday- and fVednefday /lights, in the
fojlov^ing Manner. '* Our Rabbins teach, that a
f' Man fhouki not drink Water either on the Night
" of the Fourth Day (oftbeff^eek, that is IVednefda^^
" Night) or on the Night of the Sabbath : Ancl
" that if he doth, his Blood is upon his Head (that
•' is himfelf' is the Caufe, that Mifchiefs fall upon
" him} becaufe of the Danger. What Kind of Dan-

Fol. no. Cpl. 1. 2. t F-oI. eg. Col. u

<^er ?

The Traditiom of the Jews. 139

*' ger ? The Evil Spirit. But when One is thirfly,
'' what is One to do, that he n:iay drink ? He
'' fhall pronounce over the Water the Seven Voices
*« which David pronounc'd -, namely, * ne Voice
*' of the "Lord is upon thelFaters : The God of Glory
^^ thundereth: Th^ Lord is trpon many ff^aters.
'' The Voice of the Lord 2 s powerful : The Voice of
" the Lord is full of Majcfiy. The Voice ef the Lord
^' hreaketh the Cedars \ yea^ the Lord hreaketh the
" Cedars of Lebanon. He make th them alfo to skip like
" a Calf : Lebanon and Sir ion like a young Unicorn.
-' The Voice of the Lord dwideth the Flames of Fire,
" The Voice of the Lovd ßoaketh the Wilder nefs : The
*• Lord ßaketb \he F/ildernefs of Kadcfi, The Voice
*' of the Lord maketh the Hinds to cdve^ and difcovg-
'^ reth the Forefls\ And in his Temple doth every one.
" fpeakof his Glory, When this is not to be done,
" let him fay thus : Lid Schaf an anigron agordefon
" (which Rabbi Salomon fays, are^ Necromantic
" Words) I fit between the Stars. I walk between
" lean and hi (^People). And when This is not tp
" be done, let him, if Any body be with him,, go
" up to the Party, and fay. Thou, N. N. Son of
'- N. N. I third after Water : And then let him
'^ drink. When This cannot be done, let him
" knock, with a Cover, againft a Veßel, and then
" drink. Cannot this be done ? Then let him throv/
*' Something into the Water, and afterv/ards drink.
Then comes the follov/ingPaflage. *'' Our Rabbi n^
^' teach, that a Man fnould drink no Water in the
" Night-Time, neither Water of the River, nor
" that of the Sea (Pools or Ditches) For if he drinks,
" his Blood is upon his Head, by Reafon of the
" Danger. What Kind of Danger ? The Danger

?f. 29. from V 3. to V. 9,

<' pf

240 ^he Tr adit torn of the Jews.

*' of Blindnefs (or of Schafriri^ the Angel of Blind-
*' nefs). But when Thirft is prefenc, what is
«' to be done ? If Any one is prefenc, the Party
*^ fhall fay to him. Thou N. N. Son of N. N. I
" thirft after Water. But if No one be prefenc, then
*« let the Party fay thus to himfelf. Thou N. N.
*« my Mother hath faid to me, beware of Schaf riri
<< fnri riri ri. I thirft for Water in white Cups.'*
Thefe LelTons, with fome Variations, are found in
the Treatife entitled Avodafara * ; where Rabbi Sa-
lomon J archly explaining them, fays, that Schaf riri
is the Name of that Devil which prefides over the
Plague of Blindnefs •, and thac he is driven away by
pronouncing his Name in the above-mention'd Man-
ner.

The Talmud-Treatife f Sanhedrin delivers the
following Inftruflion, ftiewing how to behave when
One is ftruck with Fear, or frightened, and the
Caufe is invifible. " When One is ftruck with
*' Fear, and fees not the Caufe, but one's Spi-
*' rit (or Mind) doth perceive it. How is One to*
^' behave? Let him leap Four Ells from his Place,
*' and pronounce thefe Words, j| Hear^ O Ifraelj
^' the Lord our God is one Lord, But if he ftandeth
*< on a Place that is unclean, then let him fay, Tks
" Goat in the Barn is fatter than I am^\ This is
«' likewife found in the Treatife § En liJraeU and
" in Megilla*'^,

The Treatife Pefachim gives us the following Paf-
fage. nil '^ Stand not before an Ox which is coming
*' out of the Pool ; for the D^vil danceth between
*' his Horns". The fame Treatife likewife fays,
'^ Stand not naked before a Candle \ for we learn.

* Fol 12. Coi. 2. t Fol 94. Col. I, II Dcut. 6. 4.
S Fol. 131. Col. I. ** Chap. I. mi Fol. 12 Col 2.

*' that

^he traditions of the Jews. 141

'^' that He, who ftands naked before a Candle, will
'' be vifited with a Confumption : And He who
*' enjoys his Wife by the Light of a Candle, will
** beget Children that lliall be fubjed to Confump-
*' tions.

In the Jalkut Chadafch^ in the Part entitled Choläy
from the Treatife Nedarim^ ^ there is the tollowing
Inftrudlion for our Government at a Vifit of the Sick,
*' The Holy and Blefied God is prefent o'er the
*' Bed of a Sick Perfon. Wherefore, He who goeth
*' in to vifit the Sick, ihould not feat himfelf upon
*' a high Place, but upon the Ground. Rabbi 6"^'^
*' lomon Jarchl fays, explaining this PafTage, that
<' fome fay, this is the proper Meaning, that whea
*' the Sick doth lie upon the Ground, then fhall he
*' who vifits him, not fit upon a Stool, that he may
*' not be higher than God. But when the Sick
*' lyes on a Bed- (lead, then is not the Vifiter to be
*' hinder'd from fitting in a Chair. "

In zY\xx\t Hebrew Manufcript-Treatife, we have
feen, entitled SeguUoth ukemeoth mimmdlach RafieU
there is a Receipt for Strengthjening the Memory.
*Tis couch'd in the following Manner: " Let Every
" one, who defires he may not forget what he has
^^ learn'd, fay, before he eats, or when he is prefen*
*' ted with a Cup of Wine or other Liquor, the
*' following Verfes : * 'There is a Spirit in Man^
*' and the Infpiratio7i of the almighty giveth themUn^
*' derflanding. ^ The Preparations of Phe Heart in
** Man^ and the Anfwer of the Tongue is from the
*' Lord. "^ Cafl me twt away fro?n thy Frefence^ and
*' take not thy Holy Spirit from me. * Lord^ in Trou--
*■' Ue have they vifit ed thee : They pour'd oat a Prayer

(i)Fol. 13. Col 1. (ij J©b 32 9, f^J Px«v. i6.,i- (^j K
$1 II. (^) K 26.16.

*^ wken

142 T^he Traditiom of the Jew^.

'' "uohen ih'j Chaftening 'u^as upon them. ^ Create in
'' me a clean Hearty O Gcci-, and renezv a right Spirit
*' within 7ne. ^ The Lord hath given me the Tongue
'' of the Learned^ that J ßoould know bow to fpeak a
'' JVord in Seafon to him that is weary : He wakenetb
*' Mori ling l?y Morning ; he wakenetb my Ear to hear
*-' as the Learned. The Lord hath opened my Ear^
*^' and I was not reheUious ; neither turned I my
'' Bpyck. ' T^he Spirit of the Lord jpake by me^ and his
.c J^ordwas in 7ny Tongue. And when he hath utter'd
*' thefe Words, Jet him pronounce the following
" Prayer : . Let it pleafe Thee, O God of Abraham^
*• Ifaac and Jfrael^ to open unto me thy Law ; and,
" in the Name of Patcbiels^ Raphaels and ChufielSy
*• illuminate my Eyes and my Heart-, that they may
*•' open my Heart •, thcK, throughout all the Days
'' of my Life, I may forget Nothing which I have
*' learn'd, and thou hall commanded me to learn ;
^' that it may cleave to me ; and that I may daily
" learn and never forget the Words of thy Com-
*' mandments. Amen. BlefTed be God for ever.
^' Amen. Amen". Then follows this Note : "There
^' are Some who, on the Evening of the Firit Day
"- of the Month of May, faft, and infcribe thole
'' Verfes upon an Egg, or upon a Cake that is well
^' kneaded with Honey, and eat the faid Cake or
" Egg, before they eat any other Food (that
'' Evening).

Being at the Clofe of our Collections from the
Rabbinical TVritings^ >vith Relation to Sorceries, Con-
jurations, or Enchantments, and the Credit thofe
Praeternatural Operations were in among the Jews
in Ages pad, we have chofen to deliv^er here the
State of that Credit among the Jews of modern

(0 Pf. 51. 10. (2) If. soy 4> 5- (3>^ 2 Sam. 23. 2.

Times^

H:)e traditions of the Jews. , , I43

Times, together with fome Account of the Cabala^
a famous Art among that People, by which the
Adepti therein pretend to reach the Knowledge of all
Myiteries, and to accomplifh very wonderful Mat-
ters^ which are not to be effected by the Laws or
Powers of Nature. The Vulgar, or Illiterate^
among the Jews^ who, like the Vulgar among eve-
ry other People, have a mighty Knack at believing
and wondering, entertain no Manner of Doubt con-
cerning the Truth or Lawfulnefs of thofe En-
chantments or Sorceries which are recorded td
have been atchiev'd by their Ancient Sagts. They
believe thole Wonders to have been eifedled by a
profound Skill in the Cabala •, that is to fay. That
Part of the Crf^iz/^ which is directed to, or teacheth
fuch Operations. But the Jews of Worth and Fi-
gure, among v/hom, it muif be own'd, that much
ufeful and polite Learning hath, been cultivated of
late Years, either rcjed the Talmudicd Accounts of
Sorceries and Enchantments as incredible, or look
upon thofe Enchantments to have been accomplifn'd
by the Intervention of the Devil. And it mull be
confefs'd, that this Judgment or Infidelity of the
learned and difcernlng Jews upon thefe Talmudicat
Matters, does not hurt the Credit which they are re-
quired fi'irly to pay to, the Oral Law, as fuch-, fmce,
in the Firft Place, the Oral Law, which, according
to the Declarations of the Rabbins themfelves, as
well as the Import of the Title, was not intended to
be put in Writing, is pleaded by the Rabbins only
as a Glofsor Explication gf the Law Written ; and
the Law-f'Fritten, that is, what we find delivered by
the Pen of Mofes^ thunders forth the Wrath of God,*
and denounces Death upon Sorcerers and Enchanters:

20 and elfizck^Ti' in the Im of Mof^?,

1 And

144 '^f^^ Traditions of the Jews.

And fince, in the next Place, Nothing is more prob-
able, than that the Oral Laiso^ when it was committed
to Writing, as it was not, according to the Ac-
counts of the Jews themfelves, till after a Run of
many Ages, and feveral Dilperfions •, and as it was
then likewife, according to their own Accounts,
compil'd from the Works and the Traditions of va-
rious Hands, of various Underftandings without
Doubt, and of various Intelligence, or Information -,
Nothing is more probable, we fay, upon thefe Pre-
mifes, than that the Oral Law^ when it was commit-
ted to Writing, fliould be adulterated and corrupted
v/ith the Inventions and the Dreams of weak and de-
ßgning Men.

We fhall now give fome Account of the Cahala.
The Word Cabala^ which is Hebrezi;^ fignifies ^d*
imßion or Initiation. The Jezvs appropriate this
Word to the Knowledge or Comprehenfion of the
Myfleriesof the Oral Law \ and accordingly the
Cornoijfttirs in that Lß^ are, in our Idiom, call'd
Cabalifls. In the Oral Law, the Jews fay, are
many Matters and Phrafes, which are extremely
myfterious, and, without the Exercife of the Cabala.,
utterly unintelligible. The Cahaüßs are extremely
revcr'd by the Jews., as Perfons of ftupendous W^if-
dom and Difcernmcnt *, aq^d are confider'd, with
Relation to the bare Students in the Bible., or what
we call the Old T^eftament^ as Phyficians, in thefe
modern Times, are with Refpecl to Apothecaries.
The C ab alifis alone y fay they, have the Skill to pre-
fcribe, or explain, upon the Word or Letter of the
Written Law., while the Students in that Law
are employ'd in making up or adminiflring the
Remedy. Among the Vulgar, or the Illiterate
among the Jews^, the Cabaüßs obtain fuch E-
fleem and Authority, that if they were to tell
'em, White was Black, or the Right Eland the

Left,

^he "Traditions of the Jews. 145

Left, they would meet with Belief without any
Hefitation.

O^ the Cabala^ as it relates to the Explication of
the pretended myfterious Parts of the Written Law^
we find little or no Mention among the Fathers of
the Chriftian Qhmch.Hieron is the only Father, per-
haps, that deferves to be mentioned upon it ; and
he only hints at a Tradition concerning it. PicuSy
Count of Mirandola^ v/as the Firil among the
Chriftians, who publifh'd any intelligible Accounc
of the Cabala in this View. After him Galatimis
and others appeared upon the SubjeLt ; giving an
Account of Three different Species or Divifions of
it. The Account deliver'd by P'tcas^ relating to
the myfterious or prophetick Parrs of the O/dTeßa-
77ient^ and which he delivers as the Senfe of the
Jewiß Sages before the Birth of Chrifl^ is much
the lame with the Method of explaining the myf-
terious or prophetick Parts of the Old "Teftament^
which obtains at this Day among Chriflian Writers.

This Species or Branch of the Cabals ^ relating
to the myfterious Parts of the Written Laiv^ Mofes
is faid by the Jews to have receiv'd from God on
Mount Sinai ; and to have delivered it to Joßua :
and Jofiona^ they fay, delivered it to the ScventyTwo
Elders •, and they to the Prophets •, and from them it
pafs'd toEfdras and the great Synagogue-, from whom
it has been deliver'd down, through the Hands of the
Rabbins^ to the prefent Day. To this Branch of
the Cabala fome refer the 46th and the 47 th v. of
the 14th Chap, of the Second Book of Efdras •, which
fay, But keep the Seventy laß {Books) that thou niayefi
deliver them only to fiich as be wife among the People :
For in them is the Spring of Underflanding^ the FouH"
tain of Wifdom , and the Stream of Knowledge.
We are inform'd, that the ancient Jews had a migh-
ty Opinion, that by Means of this Species of the

T 2 ' Cabala^

146 ^he T'radkions of the Jews.

Cabala^ many Secrets might be difcover'd with Rela-
tion CO the Coming of the MeJJias and his King-
dom : And 'tis certain enough^ that the Cabalifls
themfeives refer this Branch of their Myfteries
principally to the Meß as and his Kingdom.

The Second Species or Branch of the Cabala is
eaird PraoIicaU the Firft, of v/hich we have given
fome Account, being to be called Speculative. But
this particular Branch of the Cabala^ being princi-
pally referr'd to Sorcery and Enchantments, is
now-a-days, whatever it was formerly, in gfeat
Diiefleem, not to fay Abhorrence, among the
Learned and Difcerning Jif^'j. This Branch of the
Art is chiefly, perform'cl by tranfpofing the original
Letters or Charaders, iß which the Law^ or the
Old Jcfiament is written. By this Secret of Tranf-
pofing the Original Writing- Characters, the u4dcpti
in the Art pretend, as hath been faid already, to
reach the Knowledge of all Mylleries, and to ac-
complifn very v/onderful Matters, which are not to
be effected by the Laws or Powers of Nature.
We will entertain the Reader with the Relation of
a Cabaliflical Miracle or Two, which we have met
with upon Rabbinical Record. Rabbi Mofes ben
Nachman lays, That a certain Man, -xjew^ being
fentenc'd to be burnt alive for Adultery^ contrived,
by Means of his Skill in this Part of the Cabala^
that the Executioners of Judice miOrook a Horfe for
him, and burnt the Horfe in his Stead ; and that
by this Means he efcaped. The fame Rabbi relates
concerning himfelf, that being at Barcelona., he did
there^ in the Prefence of the King, by Means of
fome fecret Virtue or Power in the Name Jjehova,
of which Secret he was Mailer, launch a Ship, which
lay faft on the Dry Land, into the Sea, after the Ship-
wrights i:^ad done their Utmoft upon the Work to
no Etie(51:, and abandon'd it as impracticable. And

^he Üraditiom of the Jews. 147

it is greatly worthy of Remark, that the Je'üos deny
nor, that our Saviour wrought many Miracles j but
they will needs have it, that he wrought them by
Means of his Skill in the fecret magic Powers in the
Name Jehova.

The Third Branch of this myflerious Science, and
in which to this Day the Jeivs bufy themfelves mofl-,
and is properly call'd the Cahaln^ regards the Figures,
Chara&rs, Joinings, Points, Accents, Abbrevia-
tions and Sounds of Words. The Jdepti upon this
Branch of the Cahala, conceal the Keys or Secrets
of it with more than ordinary Care, as it is judo'd to
lead to the Knowledge or Comprehenfion of the
nobleil and moft fublime My Series. E/ias Levita^
the mod learned Jew of his Time, avers, that it is
not in his Power fully to ^tt forth the Worth and
Excellence of this Part of the Science ; and laments,
that, by Realon of his many Impurities by Sin, he
had not been able to attain to the Knowlege of it ;
which he calls the Wifdom of the Saints. Rabbi
Bechari bar Aßm\ an eminent Writer among die
Jews^ and who paffes among them for an Author
who was greatly skill'd in this Province of the Ca-
baliflical Art, prefies it with Vehemence upon his
Readers, that, in Cafe they fhall difcover any My-
fleries this Way, they would not prophane them by
making them common. But this Province of the
Cabala confifts of fcveral Parts , of which we fliall
give fome Account.

The Firll is call'd, from the Greeks Getnatria ;
and regards the Counting or reckoning numerically
the Letters or Characters, of which Words are com-
pofed ; every Hebrew L^ettcr, like the Letters of
the Greek Alphabet, having a certain Value in Nu-
mention. And from different Words, which by
Tranfpofition of Letters, makeup the fame Num-
ber qf Units, the ^/i«?/>/f this Way pretend to difco

ver

148 ^he T^raditiom of the Jews.

ver great Mylleries. In the Rabbinical Writings
"we meet with feveral Examples upon this Branch of
Art ; One or Two of which we fhall lay before the
Reader.

'Tis fa^'d in Zach. 3.8. I will hrijig forth my Ser^ .
njant: the BRANCH. This Paflage is thought by
Some to be meant of the Messias ; becaufe, among
other Names aflign'd in the Talmud to the MESsiy^s,
Menachem ( i. e. Coinforter) is one ; and the Letters
of the Word /' Semach^ fignifying Branchy whichjis
in the Original of this Text from Zachary, and the
Letters of the Word Menachem^ do alike, by Tranf-
pofition of Letters, make up the Number 138.

Under this Head of Enquiry Some rank the My-
fleries, which, they pretend, are to be gather'd from
the Stru(5lure and Dimenfions of ISIoah^s Ark, the
Temple, and other Buildings or Pieces of Workman-
fhip, of the Dimenfions of which we have any Ac-
count in the Old Teftament, Of this Method of
performing Cabaliftical Feats , we fhall give the
Reader a Rabbinical Example upon the Dimenfions
of the Ark. 'Tis faid in Genefis 6. 15. ne Length
of the Ark ßall he three Hundred Cubits \ the Breadth
of it Fifty Cubits •, and the Height of it 'Thirty Cubits,
The Cabalifls divide the Length by the Height ; and
get 10 for the Quotient; which Number anfwers to
the Letter Jod. To this Letter they join the Let-
ter Schin, which anfwers to 300,= to the Length.
Then, by dividing the Length by the Breadth, they
get the Letter Vau, which anfwers to the Quotient
6. And of thofe Letters, fo gain'J, they compofe the
Word IsHAU, whichiignifies Vanity, and apply it in
Contempt, to our Saviuur, in Oppofijion to the Name
jAscriAu, fignifying Salvation^ which is juftly af-
fign'dhim.

Another Part of the Cabaliftical Province we are
now upon, is call'd Notaricon j and regards the Col-

Icdinor

7'he traditions of the JeWs. 149

le^ling or Joining of Words, the initial or the final
Letters of which compofe the Word from which the
Collection is drawn. The Rabbins, from the Words
Gen. I. I. In the Beginnwg^ by this Method of col*
ledling the Initials or Finals of Words from the Let-
ters of other Words, make out the following Sen-
tence: In the Beginning God did fee., that the Ifraelites
would accept of the Law.

A Third rart, in this Province of the Cahala., re-
gards the framing of one Word out of another, by
tranfpofing or changing the Places of the Letters.
And there are feveral other Methods of Operation in
this and other Parts of the Science , but we fhall not
open thera,becaufe the Reader,we judge, is fully fatis-
fied with what we have fliewn him upon thofe Matters.

We fliall now^ lay before the Reader fome Account
of the Origin and Progrefs of this myfterious Science.
For our own Notions concerning the Rife of the Ca-
hala., we cannot fall in with the AfTertions of the Rab-
bins, that fuch Matters of Art or Skill as thofe Gent-
lemen comprehend under that Name, were, in any
Meafure, either a Revelation from God, or the Pro-
du6l of any Genius in the Firft Ages of the World.
We know not how to reafon our feives into anyThing
like an Opinion, that this Science ( if it merits that
Name) was taught by or knov/n to either the Patri-
archs or the Pi-ophets. That fome Myfleries are hens
and there couch'd under the Letter of the Old Tefta-
ment, and that the Difcovcry of thofe Myfteries re-
quires fome Learning and a very pure and difcerning
Spirit, is a Matter which may be very true, and is
generally allow'd among Chriitians to be fo. BuC a
Chriftian, we conceive, mufl renounce both his Rea-
fon and liis Faith, before he can entertain a Notion,
that an Art which carries fo extravagant an Air as
does the Cahala., and which is, in a great Meafure, di-
rected to pra^ternatural3unjuft5&: ridiculous Purpofes,

was

1 i$o ^he Traditiom of the JeW^.

was either a Difcovery from Heaven, or the Inven»
tion or Study of either the Patririrchs or the Prophets.
While the Cabala is confined to the Difcovery of the
Myfteries which rnay be couch'd under the Letter of
the Old Teftament, or under the pure Oral- oVTra^
ditional La-'jj of the Jews^ if any fuch Thing was de -
liver'd either by the Patriarchs or by Mofes, fome-
thing confiderable , perhaps, as We have intimated
above, may be allow'd in Favour of it, even upon
the Bafis of Ghriftianity. The Sages among the an*
cient Jews might, perhaps, be of opinion, as fome
aver they were, that the Dcftiny of their Nation, the
Coming of the Meifias, and many fublime Truths,
with Relation to both this World and the next, were
thus myfteriouHy recorded. And fo far, ^tis likely^
but, we judge, no farther, may be admitted the Ac-
count the Learned Ctincous gives of the Cahahy where
he delivers it as his Opinion, that this myfterious
Science was in Being in the Infancy of the Hebrew
Republick •, and that the Keys of it were only or
chiefly poflefs'd by the Sanhedrim, or Grand Council, '
for the Affairs of both Religion and Government.
And to the Science or Myftery, limited after this or
fome fuch Manner, are,' 'tis very probable referred
the Words of EfdraSy which we have in Part cited
already - - Then flo alt thou declare fome Things openlf
unto the perfect Man ; and fome Things ßalt thoujhew
fecretly to the Wife, The firfi (BookJ that thou haß
written^ tublifh openly^ that the tVorthy and Unworthy
may read it. But keep the Seventy laß ( Books) thaf
thou mayeß give them to the Wife among the People,
Thefe and iome other Things may be urged in Fa-
vour of the Cabala under the abovemention'd Limi-
tations. But the Art in all its Latitude, or as it is di-
reded to praeternatural, unjuft, or ridiculous Purpo-
i^'s^^ can be no other than the Product of the Folly
and Enthufiafm of the Rabbins.

^he T!raditiont of the Jews« 1 5 1

Numb. III.

WE fliall now lay before the Readef the
Account the Rahhins themfelves give of
the Origin and Progrefs of the Cahalai
together with the Radix or Firft Elements thereof^
which lie in the Hebrew Alphabet. Thus then fay
the Rabbins :

When Adam^ the Firft created of all Mankind^
had unhappily, and contrary to the Command of
God, eaten of the Forbidden Fruit, and thereby in*
volved himfelf and all his Pofterity in Ruin, there
was no Being that could attone for his Tranfgreffion,
and reftore Mankind to Communion with God, but
he who rcfembled theMoft High. And as this was
Matter of Defpair to all Mankind, fome new In-
ftance of the Goodnefs of God became necefTary,
in order to keep up, as by a Cordial, the Spirits of
Men, and preferve them from the Rage of that
deadly Paflion. Wherefore God, the All fufficienc
Creator, to the End he might not appear to be ir-
reconcileable to Man, his fallen Creature, and to
have left him without Hope of a Remedy^ implant-
ed in his Breaft a certain Truft or Confidence, that
a Time would come when that great Tranfgrellion,
that original Taint or Stain,which is daily encreafing,
fhould be wafh'd away and forgiven, and Man b'
redeemed, by One who fhould be like him in Forrr
But the Underftanding of Man being too feeble t
afcend to the Height of this Miftery, God fent in
to the World his Angel, by Means of whofe In-

U ftruäion

15^ The Traditions of the Jew^.

ftrudtion, Man might fully difcern his future Refto-
ration. This the Cahalifls flrenuoufly maintain ;
adding, that the Patriarchs had each an Angel,
which conftantly attended him as his Familiar and
Inftrufler. *' Our Fathers, fay they, had certainly
*Vlnflruäers. The Angel Raziel was the In-
<« ftrufler of u'^dam y the Angel Jophiely of Sem ;
•' Tzachiely of Abraham \ Raphael^ of Ifaac ; Po^
«' //>/, of Jacob ; Met rat on^ of Mofes -, Michael^
*' of David', " and fo on. Raziel being fet over
Adam as his Inflrudler, explain'd to him the Means
by which the RemifTion of Sin, the Reconcilia*
tion of God, and the Redemption of Man, would
be effedled ; and fhew'd him, that the Word of God
would be delivered, from Time to Time, in Types
and Figures. According to This, the Cabalifls de-
liver the following allegorical Account. '' God,
*' fay they, having created the Univerfe, and
*' finifh'd the Heavens, left a great Void, or emp-
" ty Place, towards the North. At this the Sons
*' of God marvelled, and faid, O Lord, why haft
*« thou left, in the North Part of thy Creation, a
*• Void fo great and unfeemly ? And why doft
" thou not embellilh with Stars that Part, as thou
*' haft done the other Parts of the Heavens ? And
*• God anfwer*d, that Chafm ftiall not be filled up
*« 'till he Cometh who is equal to me •, He Ihall
*' fill up that Chafm, and give it the Luftre which
*' ic now wanteth. " The Explanation of this is,
that by the Starry Part of the Heavens, is fignified
the Angels which abide in Glory -, and by the Void
or Chafm in the North, is meant the Fall of Lucifer
and his Angels ; that chief Apoftare having faid,
/ will tah m'j Reft in the Norths and be like the Moft
High-, from which Part, fay they, he was hurl'd
down the Abyfs -, and, defcending as far as this, then
new created. Earth, he made up to Adam^ and, by

the

ne Traditions of the Jews. 15*3

the Means of Eve^ betray'd him to that Sin which
was the Fall of Man. After which, fay the Caha-
lißsy the Angel Raziel, feeing J^^am overwhelm*d
with Grief, comforted him with thefe Word'-,
^^ Sigh not too much ; nor give thy felf up to De-
^' fpair ; for of thy Seed, fhall be born a Man
*' meek and righteous, whofe Name fhall be Jebo-
*' va. He fliall ft retch forth his Hand, and take of
*' the Tree of Life-, the Fruit of which is no other
" than the Hope of Salvation. " By thefe Words,
fay they, Jda?n v/as flrengthen'd ; and, through
his Reliance on the Promife, became, as it were
anew, fo enflamed with to Love his Creator, that
he found Grace and Divine Mercy. And this Firft
MelTage, or Intelligence, concerning the Reiloration
of Man, they call the Firft or Chief Cahala ; the
Firft and moft Sacred Revelation ; on which all the
other Parts of the Cabaliflical Miftery depend. Bu£
all Revelations, when they are firft made, appear-
ing to be obfcure, fo, fay they, Adam^ on the Firlt
ImprfTion he had concerning the Reftoration of
Mankind by the Means of fome illuftrious Perfon,
not knowing who it was to be, at Length began to
perfuade himfelf, that he himfelf was to be the Man.
And the Cabalifls affirm roundly, that this was the
Occafion on which a Young Ox was firft facrific'd
to God ; and that Adam made this Offering as a
Symbol of his Faith in the expefled Strength.
Adam afterwards underftanding, that he was not to
be the Perfon, but One of his Seed, and difcover-
ing the Matter to his Wife Eve^ fhe imagined, that
Cam^ whom fhe had then conceived, was to be the
Saviour of the World : And, upon this Perfuafion,
as foon as he was born, fhe brake forth into Joy,
faying, / have gotten a Man^ Jehovah, or with Four
Letters. But Cain proving very wicked, they
judg'd, that Absl was to be the Man. And when

U 2 Abel

154. '^be traditions of the Jews.

Abel was flain, they transferr'd their Hope of the
Accomplilhment of the Promife to Seth, AnH, after
Seth^ the Hope relied on Enos *, when, as holy Writ
informs us, Men began to call upon the Name of
the Lord. After the Days of Enos^ the Hope was
fixed on Enoch, After the Tranflation of whom,
the Promife being handed down from one Genera-
tion to another, the Hope of its Accomplifhment
next rcfted on Noah^ as a Man who, by his Righte-
oufnefs, promis'd fair for the Relloration of what was
loft in Jdam, But when, after the Flood, Noahw^iS
overcome with Wine, the Hope was transferr'd to his
Son Sem i from whom it pafled to Abraham •, and from
Abraham to Ifaac -, and from Ifaac to Jacob ; and from
Jacob to Mofes ; who, 'twas thought, on Account
of his ftrange Prefervation in the Ark of Bull-
Rufhesj his converfing with God ; the Wonders he
perform'd, when he led the Children of Jfrael out of
Egjpt •, the Promulgation of the Law^ and other
Matters, was deftin'd to be the Reftorer of Man-
Kind. But the Angel Metraton declaring him not
to be fo, the Hope refted next upon David \ and,
after him, upon Solomon ; who, on Account of his
Building the Temple, was the Hope of all the Peo-
pie. From him the Expedation was transferr'd to
Joachim the King, At the AfTembly of the Pro-
phets, it paflTed to Jofiah ; and from J eft ah y it
pafs'd on to Malachy. After the Prophets, the
Hope of the Meffiasy together with the whole
Myftery, or Intelligence, and the Praftice of the Ca-
bala^ which was principally direded to the eternal
Redemption by xhtMeffiah^ was transferr'd to the
Sages, and Learned in the Law^ and the Seventy
Elders of the People ; that is, the Sanhedrim^ or
Great Council : And, in Purfuance, it was receiv'd
by Efdras \ who deliver'd it to Simeon^ the High
Prieflj and Chief of the Synagogue, Fron) whom

The Traditions of the Jews. j« 55

it paffed to his Difciple Antigonus and his Aflbciates ;
among whom were Zadock and Bethus the Founders
of the Saducees and Bethuftans : As may feen in the
Treatife Aleozer^ written by Judas Levita. From
them it pafled to Jofeph^ the Son of Joezer^ and Jo-
feph^ the Son of Johannan^ who dehVer'd them
unto Kücßus Arholenßs^ and Jefus^ the Son of Bora-
tbicd. And from them it was handed to TihcBus\
and Simon the Son of Sates. Of the laft, Jofephus
makes Mention in his Hiftory of the Jewijh An-
tiquities. The Cahalißkal Myfieries were after-
wards in the PofTelFion of Samaja and Abtalion ;
from whom they paffed to Hillel and Samai ;
and from them they were received by Rabbi Jona-
than ben Zachat^ who had Five Difciples ; namely,
Eliezer^ the Son of Hierkani ; Joßua^ the Son of
HannanicB ; Jofeph Cohen ; Eleazer, the Son of
Arach ; and Simeon^ the Righteous, the Son of
NathanaeL This was that Simeon who had the
Happinefs to take the Child Jefus in his Arms.
From them they paffed to his Son, Juda Nagid^
caird the Holy Maßer ; who was fucceeded, in the
Poffefiion, by his Son Gamaliel. Thefe were fuc-
ceeded by other Principal Cabalifls ; namely, Hana-
niaSy the Son of Aruftus ; Abba Saul ; Acabia^ the
Son of Mahaheleh^ Hananids^ the High Prieft ;
Haninay the Son of Tbradhn ; Nechomia^ the Son
of Race ana ;- Helaphta ; Janni the Son of Dufebai %
Hanina^ the Son of Dufa ; Dofa^ the Son of Har^
china ; Rabbi Akkiva^ (who is fa id to have been the
Author of the magic Treatife Jezird) \ Eleazer^
the Son of Hazarice \ Eleazer Hafma \ Rabbi Xtf-
vita \ Rabbi Jonathan.^ the Son of Barco ; another
Simeon ; Zadock \ Jo fa \ Ifinael \ Rabbi Meir j and
a vaft Number more, which it would be very tedi»
ous to name. All of whom, fome before, and
lomc fince the Birth of Chriß^ have, in their

Writings,

'ig'b The Traditions of the Jews;

Writings, in noble ExprefTions, as they themfelves
pretend, fee forth the Myflical Notices of the Ca^
bala concerning the Meßas^ or Saviour of the
World ; Matters with which the Rabbinical Writ-
ings abound ; particularly, the Treaties, Pike-
avotb^ Bava halbra. Seder Hakalah, and Seder
'Nigholam.

We fhall now lay before the Reader fome /
count of the Radix, or FirO Elements, of the Cab^::!
The Radix of this myfterious Science is the Hebrew
Alphabet •, which the Cabalzfis divide into Three
Portions ; annexing to each Portion a peculiar P^:
vince of the Cabala. Thefe Three Provinces oi t\\:
Myfteries are referr'd. One to the Angelte Worid.
or the feveral Orders of Angels or pure intelle6l^:=' *
Beings in Heaven-, Another lo t\it Starry Woilc
and the Third to the Elem'entarj World ; for aiL-r
this Manner the Cabalifls divide the Univerfe. The
Letters from Aleph to Jod, inclufive, are Symbols..
fay they, of the Orders of Angels, fliPd, by cheii
Sages, fncorporal Beings, and pure Intelleds, free
from all Matter, and flowing immediately from, or
being the pureft and moll fublime EiTecft of, the
Power of God. The Letters from Caph to I'zade^
likewife inclufive, reprefent the Orders of the Hea-
vens, or the Starry World •, which the Cabalifls
place under the Influence or Government of the
Angels ; and fometimes call the World of Rounds
or Circles. ■ The remaining Letters, up to the
Letter Tbau^ are referr*d to the Four Elements,
or Prime Species of Matter, and to all their va-
rious Forms and Combinations ; which Elements,
fay the Cabalifls, have Influence or Dominion
over Senfe and Life; and are themfelves under
the Influence or Direction of the Angels and the Coe-
leftial Circles, or Starry World. The Radical
Cabaliftical References of each Letter m the He-

7ke I'raditms of the Jews: 157

^r<?w-Alphabct the Cabalißs fet forth in the follow-
ing Manner.

I. The Letter Jkpb {Do5frine^ denotes, among
the Cabalißs J the Holy Name Hu^ aflign'd to the
Inacceflible Light of the Divine Being, who is fig-
nified by the Word Enfiiph^ i. e. Infinite, It is
referred to the Firft Sephiroth or •Number; caU'd
Kether^ i. e. Crown^ as being the Symbol of the
moil fublime and perfed Beings -, that is to fay,
thofe Angels which are upheld through the Prime
Influence, or the Prime Favour, or Goodnefs of
God, and are call'd Hajoth hakodefcb^ i. e. Holy
Animals. By thefe the Cabalißs mean the Sera-
phims,

IL The Letter Beth {Houfe^ denotes the Holy
Name Ehie^ affign'd to the Wifdom of God ; and
fignfying likewife a Being, from which all other Be-
ings are deriv'd. It is referred to the Second Sephi*
ra, caird Chochma^ i. e. Wifdom \ which is annex'd
to the Order of Angels, call'd Ophaninii i.e. WheelSy
which is the Order of Cherubims ,; who were deriv'd
from the Power of God, through, and next after,
the Intelligences above-mention'd j that is tofay, the
Seraphims •, and, from them, delcend Qnfluentially)
into the Terreftrial Beings.

III. Gifnd {Reßoring, or Rewarding) denotes the
Holy Name y^fiby fignifying the Fire of Love^' or
the Holy Spirit y and is referr'd to the Third Sephira
or Number, call'd Binahy i. e. Prudence ; repre-
fenting an Order of Angels, Cd\Vd Aralimy i.e.
Greaty Valiant^ Angels of Might ; who make up the
Third Clafs of Intelligences, or intelledual Beings,
flowing from the Divine Goodnefs; and who are
illumin'd by the Power of God, through the'Second
Clafs, or Order ( i.e^ the Cherubims) and defcend
therewith ( inßnentiQlly ) to the lowermoll Beings,

The

iff? ne ^raditiom of the Jews.

The« Angels of this Order are taken to be the
fame with the Angels which are call'd drones, qj

IV. Baleth {a Gate) denotes the Holy Name '
Ell ; and is referred to the Fourth Sephira or Num-
ber, call'd Chefedy u e. Grace^ or Mercy ; which
is appropriated to the Mafcbemalim, an Order of
Angels which is taken to be the fame with T''-at
caird Dominions ; and which flows, from the Power
of God, through the Third Order of Intelligences,
(i. e. the Aralim) and, with it, defcends influential-
ly on the Beings below.

" V. He (Jßehold) denotes the Holy Name Elohim^
and the Fitth Sephira^ call'd Paßad ; which denotes
Severity^ Judgement^ Awe^ the Left Side^ or the
Sword of God, This Sephira is afTign'd, by fomc
Hebrews^ to the Seraphims\ but by others, more
reafonably, to the Order of Angels call'd Gnaz
(Strength) whxh flows from the Power of God,
through the fourth Clafs of Intelligences, and,
with it, fends down its Influence to inferiout
Beings.

VI. Vau (a Hook) denotes the Myfleries of the
Holy Name Eloab ; and is referr'd to the Fifth Se-
fhiray which is call'd Tipherethy denoting Beauty^
Ornamenty and the Upper Cczleßial Sun ; and repre-
fcnting the Melachim, or Order of Angels call'd
Powers ; which are derived from the Power of God,
through the Fifth Order of Intelligences, and fend,
«with xhat Order, their Influence down to inferiour
Creatures.

Vlf . Sajin {Armeur) denotes the Name Zehaothy u
c. the God of Hofls ; and the Seventh Sephira^ call'd
Netfachy I, e. Conqueringy anfwering to the Order of
Angels call'd Elohim, or Principalities y which flow
from the Power of God, through the Angels of the
Sixth Order, and, with them, fend their Influences
down upon the Inferiour Creation,

VIII. Heth

T'he traditions of the Jews. icc;

VIII. Heth denotes the Name of Go^ Elohc
Zebaoth^ and the Eighth Sephira, call ■ : c /z;;;,
i. e. Praife^ and appropriated to the ArgeL- '-'.e-
nelohim^ or the Sons of God', the fame vnf}:% 0,^
Arch-Angels : And thefe flow from the f'ower
,of God, through the Angels of the Seventh Order ;
and defcend, with them, influentically on inferiour
Beings.

IX. Tetb {Departing, or Efcaping) denotes the
Name of God, Sadai, and the Ninth 6>/)^/>^, call'd
Mtifad^ i. e. Ground or Foundation ; and anfwering
to the Cheriihims ; which flow from the Power of
God, through the Angels of the Eighth Order ;
and fend, in Conjundlion with them, their Influence
down on the Creation beneath them.

%, Jod (Beginning) denotes the Name of God,
Adonai Melech, i.e. ^he Lord is King-, and is re-
ferred to the Tenth Sepbira, call'd Maieut, i e.
Kingdom ; and likewife Ifchim, i. e. Strong Men ;
and is appropriated to the loweft of the Holy Or-
ders (the Orders of Jngels)'y which Order is illumin'd
by the Power of God, through the Ninth Order,
and, with the Power of that Order, defcends infiuen-
tially on the Senfe and Knowledge of Men, referr'd
to Things uncommon. Such are the References of
this Part of the Hebreiv -Alphsihct to the feveral
Orders in' the Angelic World. We now proceed
to the Alphabetical References to the Wo- Id of
Rounds or Circles, or the Starry World.

XI. Capby Initial ( the Palm or Hollow of the
Hand) denotes the JEfcadai, i. e. the Primu?n Mo-
hile^ or Firll Mover •, which is put in Motion im.-
mediately by the Firft Caufe. The Intelligence of
this Firll Mover is ftiled Metraton SerapbanifUy
or the Princs of Countenance. *Tis the Prime, Re-
gular Mover, or Influencer of the Senfible World ;
flowing, til rough the Power of God, into all

X ' Things

1 60 ^he Traditions of the Jewa.

Things that have Motion, and endowing all the
Lower Creation, by penetrating deep into the Forms
thereof, with Life.

XIL Caph^ Final, denotes the Circle of the
Fixed Stars ; that is to fay, Thofe which makeup
the Signs of the Zodiac, call'd, by the Hebrews,
G algal Hdmmaziloth^ i. e. The Circle of Signs. This
Circle hath for its Intelligence the Angel Raziel,
Adam's Inftrufter or Familiar Spirit *, and its Influ-
ence is, through the Power of God, by Means of
the abovemention'd Intelligence, the Angel Metra-
toHy diffus'd through the Lower Creation.

XIII. Lamed denotes the Heaven or Circle of
Saturn., the Firft and Principal Circle of the Planets,
or Erratic Stars. Saturyi the Hebrews call Schebtaiy
and his Intelligence, Schebtaiel\ infus'd by the Power
of God, and defcending, by Means of the Intel-
ligence Raziel , influentially upon Lower Be-
ings.

XIV. Me77i^ Initial, denotes the Heaven or
Circle of Jupiter., call'd, by the Hebrews^ Tfedeck ;
the Intelligence of which is Tfadkiel^ the Protect-
ing Angel, or Familiar Spirit, o^ Jbraba7n', dif-
fus'd through the Power of God, by Means of the
Intelligence Scbebtaiel, throughout the Lower Crea-
tion.

XV. Mem, Final, denotes the Heaven of Mars,
caird by the Cabalißs Maadai?n. His Intelligence
is Ca?naet\ fo call'd from the Heat of Mars: And
this Intelligence flows, in the fame Courfe and
through the fame Power with the Intelligences a-
bovemention'd, influentially upon all Things be-
neath it.

XVI. Nun., Initial, denotes the Heaven of
the Sun., call'd, by the Hebrews., Schemfcb : His
Intelligence is the Angel Raphael^ the Inflruder
of Ifaac ä flowing through the Power of God, by

Means

^he Ttraditwis of the Jews» i6t

Means of the Intelligence Camael, upon all Things
below.

XVIL Nun^ Final, denotes the Circle of Fems^
call'd, by the Hebrews, Nogu. Her Intelligence is
HanieU i- e. Reconciltr of Mercy *, infus*d by the
Power of God, through the Intelligence Raphael,
and diffus'd, by the fame Means, upon all Ter-
reftrial Beings.

XVIII. Samecb denotes the Heaven of .Mercury,
calPd Cochah, i. e. Star. His Intelligence is Micha-
el, derived from the Power of God, by Means of
the Intelligence Raphael ; and, by Means of the fame
Intelligence, defcending influcntially upon all Things
below.

XIX. Hajifn denotes the Heaven of the Moon,
caird Jareach, "The Left Eye of ihe World. Her
Intelligence is Gabriel, infus'd by the Power of
God, through the Intelligence iVfzV/?ö^/i and defcend-
ing, as the 'foremention'd, influentially upon all
the Terreflrial Creation. Such is the Cabaliflical
Account of the References of thefe Letters of the
/:/^^r£?^-Alphabet to the World of Circles or
Stars. And to thefe may be added the References
of the Three Letters following.

XX. Pe, Initial, denotes the Reafonable Soul ;
which, in the Opinion of the Hebrews, is govern'd
by various Intelligences,

XXI. Pe, Final, denotes all Spirits of the Ani-
mal Nature : which, through the Power and Com-
mand of God, are govern'd, or infiuenc'd, by the
Intelligences above.

XXII. Tzade, Initial, is referred to the Intelligi-
ble coeleflial Matter, and to the fenfible Elements,
or the Elements of Senfe, in all compound or mixt
Bodies J which Matter and Elements are, through the
Power of God, govern'd by different Intelligences,
according to their diirerent Natures and Forms.

^ ^ X 2 ,Wc

x62 7'he 'Traditions of the Jews.

We now come to the Alphabetical References
the Cabalifts make to their Elementary World.

XXIII. T^zade^ Final, is referr'd to the Four Ele-
ments of Matter •, namely. Fire, Air, Water,
and Earth ; which are govern'd, through the Power
of God, by certain cceleftial Powers and Angels ;
as is the Fr'ima Materia^ or Firil Matter, which
is the grand Fountain or Origin of all the Ele-
ments.

' XXIV. Koph is referr'd to inanimate or infenfi-
live Bodies ; as Minerals, i£c. whether ßmple or
compound. Thefe Bodies are, through the Pov/er
of God, governed by the Cceleftial Beings, and their
refpeftive Intelligences.

XXV. Refch is referr'd to all the Produ6lions in
the Vegetable World; as Trees, Herbs, Roots, ißc.
and to theCoeleilial Influences that are derived upon
them. There is not, fay the Cabalifls, an Herb
upon Earth that hath not its Intelligence, or In-
fluence, which faith to it, Encreafe and multiply
thy felf

XXVI. Schin is referr'd to all the Species of
the Animal Nature; as Quadrupeds, Birds, Fifli,
and Infeds, and every Thing, beneath the Ratio-
nal Nature, that hath Life and Motion. Thefe
receive, through the Power of God, the Influences
of the Cceleilial Bodies, and of their refpedlive In-
telligences.

XXVII. Thau is the Symbol of the little
World, Man ; becaufe as Man, with refpe6l to this
'World, was the Being created lail, fo is this Letter
the lafl: of the Hebrew Alphabet. He is govern'd
of God, through the Qiialities of the Firft Matter^
and according to the Influences of the Stars, and
likewife by Guardian-Angels, which attend him,
and which, in Hebrew are call'd Ifchim^ i. e.
Strong Men \ who are faid tp have been the Laft

^he "Traditiom of the Jews. 163

of the Angelic Creation, as Man was the Lail of

Such are the References of the Letters of the
Hebrew- A\^\-\7ihtt^ towards the Accomplifliment of
the Myfteries of the Cabala, extracted, not without
great Labour, from the Writings of Rabbi Akki-
'ua^ who was, it feems, a moft profound Cabalift,
and who hath been already frequently mention'd
in the Courfe of thefe Papers. They pafs, from
God, down to all the Stages of the known Crea-
tion ; the Letter Aleph, the Firft in the Hebrew^
Alphabet, being referr'd to God, who is the Firfl
Caufe of all Things, and who, through his iin-
fearchable Power and Judgment, comprehends,
direfts and governs all Things *, working by, and
difFufing his Power upon. Second Caufes ; and,
from them, deriving his Power upon Third Caufes
(^c. Which Caufes are the Sacred Hofts and Prin-
cipalities ', who have their different Degrees of Influ-
ence *, rifing gradually, one Clafs above another, to
different Stages of Power and Perfedion.

We fhall now fet down the Numerical Civiuon
the Cabalifts make of the Hebrew-Al^^hdhtt ; in
which Work likewife they have their Eye upon many-
profound Myfteries. They divide the Alphabet in-
to Three Numerical Portions. The Firft is the Place
of Units up to Nine. The Second is the Place of
Tens up to Ninety. The Third is the Place of Hun-
dreds up to a Thoufand. But into this laft Portion en-
ters the Initial or Capital AlepL\ which is made the
Mark of a Thoufand. And all Numbers, above Thou-
fands, are reckon'd Infinites. The Firft Portion confifts
of the Letters from Aleph to 27//:?, inclufive. The
Second contains the Letters from Jod to Tzade, like-
wife inclufive. The Third begins with the Letter
Kophy and runs up toT'baw, and thence toTzadeFiUciL
And thefe Ihree Portions the Cabaiifts refer to, or

makq

164 3"/6<? 7rad{tious of the Jews.

make Symbols of, their Three grand Claffes of Be-
ing. To the pure intelJe6lual Beings ("God and
his Angels) are referred the Firfl Nine Letters of
the Alphabet : To the Coeleftial Bodies, or the
Starry World, arc refcrr'd the Second Nine : And to
the Terreftrial World are refcrr'd the Third. The
Cabalifts, in this View of the Hebrew Alphabet,
may be faid to confider itas a Chain, pafling from
Almighty God, through the feveral Orders of Crea-
tion, down to the loweft Stage of Being ; and giv-
ing, in its Defcent, a general Idea of the Gradations
of Power and Perfe6lion throughout the whole Unl-
verfe. An Unit, which is fignified by the Final
Aleph) being made the Symbol of God, who is
poirefifed of infinite Might and Purity, the Reft of
the Numbers, which, the farther they ftand from the
Unit, are more complicate or perplex'd, are confi-
der*d as Symbols of the feveral Orders of the Crea-
tion, which, the farther they ftand from God (this
Piflure of Things requiring his Locality) are the
more weak, r.onfus'd, and impure. And by the
Three grand Orders of Being, anfwering to the
above-fhewn Divifion of the Alphabet, the Cabalifts
conceive, is pointed out the Myftery of the Trinity
in Unity •, a Doctrine not only vigoroufly propaga-
ted by the Egyptians and Chaldeans, but maintain'd
likewife by Pythagoras and his Followers, and by
I Plato ^ as is fully fhewn by Kir eher and Others who
' have written upoü the Hieroglyphic Art. By the
Radix of which, which is the Cubing of the Number
Three, is reprefcnted a Die with Twenty-Seven
Sides ; the Number Twenty-Seven, according to
that Art, containing innumerable Myfteries, and
being the moft perfed Model, or Reprefentation of
the Univerfe, and of every individual Thing in it.
As it may be a Satisfaction to the Reader, we here
prefent hirn with a View of the HehreW'A^^'h2^y^U^

1'he 'Tradition of the Jcvs's, 165

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1 6 6 ^be T' fa dt Horn of the Jews .

We have now done with our Account, or rather
Sketches, of the Cabala ; that ancient and famous,
tho' falfe and chimerical Art ; the general Grounds
of which being but little known, we could not let
flip fo fair an Opportunity as prefented it felf a
few Pages backwards, for entertaining the Reader
with this Detail of thenv*; which will fufHciently
ihew him the Abfurdities of the Science, and the
Ignorance and Enthufiafm, or the Knavery of the
ProfefTors. And we flatter our felves, that he is
fatisfied, on this Article, with our Endeavours to
oblige him.

We now relume the Clew of the y^zc;f/Ä Traditions,
and prefent the Reader with an amazing Rabbinical
Account of Rabbi Eliefery a very famous 'Tahnudical
Do(5lor. 'Tis deliver'd in the TreztKc Avoda Saray
in the following Manner. *' 'Tis faid of Rabbi
*■'■ Eliefer^ Son. of Dordeja, that there was not a
*' Whore in the whole World whom he had not
*' polfefs'd. Upon a Time, he happened to hear,
*-^ that there was, in a Sea-Port-Town, a Whore
*' who would not be purchased for lefsthan a Cheft
*' of Silver. Then took he a Cheft of Silver, and
" fet out upon his Journey ; and, for her Sake,
*' pafs'd over Seven Rivers. While he was cngag-
*' ed with her, fhe happen'd to break Wind back-
**^ wards. Then laid he, As that Wind will never '
*' return to its Place, fo fhall Eliefer^ Son of Dor-
'' deja^ never be admitted to Repentance. Where-
*' upon he went forth, and placed himfelf between
'' Two Mountains, and faid. Ye Mountains and
'' Hills pray for Mercy for me : But they f»id to
'^ him. Before that we pray for Thee, we will
*^ pray for our felves ; becaufe it is faid, * For the
^' Mon7Uain5 ßall depart ^ and the Hills he removed

If. 54. 10.

^' ^ Then

The Traditmu of the Jews. 167

«« Then faid he, ye Heavens and Earth pray for
" Mercy for me : But they faid. Before that we
'' pray for Thee, we will pray for our fclves ; be-
'' caufe it is faid, * For the Heavens fiall vanifi
" awaj like Smoke ^ and the Earth ßall wax old like
" a Garment. Then faid he, ye Son and Moon, pray
*' for Mercy for me : But they faid to him. Before
<^ that we pray for Thee, we will pray for our
*' felves ^, becaufe it is faid, f The Moon Jhall he
" confounded^ and the Sun aßamed. Then faid he,
" ye Stars and Planets pray for Mercy for me : But
" they faid to him. Before that wc pray for Thee,
«' we will pray for our felves; becaufe it is faid,
" H And all the Hofl of Heaven ßall be dijfolv'd.
*^ Hereupon he faid, iVIy Cafe concerns None but
*' my felf. And he bent down his Head between
*' his Knees, and wept and lamented fo long, that
" in the End his Soul departed from him. Then
*' was heard a Voice from Heaven, which faid,
*' Rabbi Eliefer^ Son of Dordeja, is callM to Ever-
" lading Life." This Fidlion, loofe and ludicrous
as it is on the one Side, is, it muft be own'd, very
ftrikingand inftru6live on the other. It is^ notwith-
llanding the Rahhinifm or Wrong-Headednefs that
appears in the Turn of it, a very lively Pidlure of
the Horrors of Guilt and Conviflion, and of the
Acceptance or prevailing JForce of truly penitential
Sorrow.

The Talmud-TvQmk Kiddufchin gives us the
following broken Account of Akkiva^ another
eminent Rabbin. || *' Rabbi Akkiva laugh'd to
" Scorn fuch has had committed a Transgrellion.
" It happened, that he being at the Side of a River,
" Satm appeared on the other Side in the Likenefs
*' of a Woman. And there being no Bridge, he

*IfSiö. tIf*H-23. II If 34- 4. /"iVFol. 18. Col.i.
Y '' attempted

i 6 8 The Traditions of the Jews.

*' attempted to wade (or drag himfelf) over the
" River, by Means of a Rope which was extended
*' acrofs it, for the drawing a Wherry backwards and
*' forwards. But when he was come to the Mid-
" die of the Rope (or River)' Satan dvo^z him, and
*' faid, were there not a Voice in Heaven concern-
*' ing thee, which fays. Be careful of Rabbi Meir and
«' of his Law^ I would not give Two-Pence for
'' thy Life. " There is in the fame Trcatife, ad-
joining to this Account of Akkiva^ the following
Memoir concerning the inceltuous Inclinations of
this very Rabbi Meir^ and of Rabbi 'Tarpan^ and
their ilrange Jealoufy over themfelves. " We learn,
*' that Rabbi Meir faid, be careful of me, becaufe
*' of my Daughter, that I be not guilty of Inceft.
'' And the Rabbi Tar pan faid. Be careful of me, be-
*' caufe of my Son's Wife. At which. One of his
*' Difciples laugh'd. And Rabbi Albin fays, in
^' the Name of Rabbi ChannintE^ Son of Gamaliel^
^' that in a few Days after, that very Difciple not
" only committed that Fad: {Inceft) upon his Daugh-
" ter in Law, but even ißugger^j) upon a Brute-
*' Beaft. " And here, we cannot help faying,
that as ilrange an Appearance as thefe laft quoted
Matters make, we believe, the knowing and ferious
Part of the Christian World will own, that
they are raifed upon no unreafonable Foundation.
'Tis certainly a laudable Thing to confefs our In-
lirmities, on certain Occafions, and to inculcate
Lefibrts againil Self-Confidence, or prefuming on
our own Strength. But it is, by no Means ad-
vifable, that thefe Rabbins fhould be our Pattern«
in the Matter.

We have now led the Reader a confiderable Way
in the Rahhinicat Mazes of Falfhood and Fidion ;

I I ■■.■■■■■ I i^ am II , , i jt, \ i ii i- i II II. ii . .»^— ^.^ , ,1 I . -

* Fol. 8i. Col. 2.

and

7 he Tr adit km of the Jews. 169

and fuppofe, that his Aftonifhment is, by this Time,
rais'd as high as it will go. It were, indeed, an in-
credible Matter, without thefe Teftimonies at Hand,
that there is a People in the World fo extravagant
as to form and revere fuch ridiculons Images of
God, of Men, and of Things. The Ralhins them-
felves, fond and tenacious as they are of every Syl-
lable in the Talmud^ fometimes fee and own it to
be a dark and unintelligible Colledlion. They
fometimes apply to it thofe Words of the Pfal-
miß, ^ He hath made me to dwell u TXarknefi as
Thofe that have been long dead. And fometimes
thofe Words in the La?nenationSj "" He hath f et me in
dai^k Places^ as Thofe that be dead of Old. But
in the Talmud Treatife, entitled Sanhedrin^ Rabbi
Salofnonjarchi is mention'd as if he taught, that
thofe PafTages are only applicable to the Baby-
Ionian Talmud. 'Tis faid in that Treatife s (fpeak-
ing of thofe Paflages) " Rabbi Salomon Jarchi hath
" faid, This is the Bahylonian Talmud.'* Again,
Rabbi Salomon Jarchi writes, that that Talmud (the
'' Babylonian) is call'd Darknefs^ becaufe the Teach-
'^ ers of it do not agree with one another •, and their
" Do6lrine is dubious." Say you fo ! Pray, Do
the Teachers of the Jeriifale?n Talmud agree bet-
ter ? And is their Do6trine clearer or more cer-
tain .? Our own Anfwer here is in the Negative.
And our Ground for it is This, that the Jerufa-
lern Talmud is confefs'd by the Generality of Jews^
to be the mod dark and myfterious of the Two ;
and to be on that Account of lefs Ufe to *em.
The Two Talmuds abound alike with Falfhoods,
Fidlions and Abfurdities, and flupid perverfe
GlofTes upon Holy Writ \ and are, both in Doftri-

(li Pr. 143, 3. (2) Lam. 3. 6. (i^) Fo!. £4, Cpl. r.

y 2 nal

1/3 Thel*raditionsof the Jews.

•^J and Hiliorical Matter fo much alike, that the
QlTercnce is hardly Worth rernarking.

We have alreaf^y, here and there, given the Rea-
der a tolerable LefTon from the Jewißj Traditions,
or a Matter in which might be found Something of
real Beauty or Ufefulnefs, Of this Kind, we judge,
is the following Account of Rabbi Jochänan^ the Son
of Laccaiy which is deliver'd in the Talmud Trea-
tife B er ac hot h,^ ''When R^hhiJ ochanan was upon his
" Death-Bed, his Difciples went in to vifit him,
*' And as foon as he faw them, he fell a weeping.
" Then faid his Difciples to him, Thou Light of
^' Ifrael ! Thou True Pillar ! Thou Strong Ham-
^' mer ! why weepdl thou ? And he made them
** this Anfwer ; Were I to be carried before a
*' King, who is Flefh and Blood -, who To Day is
*' here, but To Morrow in his Grave ; and v/ere he
*' angry with me ; his Anger would not be an eter-
*'" nal Anger. And in Cafe he fhould caufe me to be
'' bound, the Bonds would not endure for even
^■' And if he fhould deftroy me, yet could not the
^« Death he fhould put me to, endure for ever. Nay,
*' perhaps, I might pacifie him v/ith Words, or
*' prevail with him by Prefentsof Money. And if
^« Txhis' only were my Cafe, even then I fhould
*« weep. But now am I to be carried before the
^' King of ail Kings ; before the Holy and Bleffed
^' God, who is and liveth for ever. When he kin-
'' dleth his Anger againfl me, his Anger is eternal :
*^ When he binds me, his Binding is eternal : And
'* when he flays me, I die for ever. Nor can I pa-
'"' cifie him with Words, or prevail with him by
^' Prefentsof Money. Neither is This all; But there
"* are Two Roa'Ös for me, one {leading) to Paradife,

CO fo!. 28. Col. 2,

^^ the

"^he 7radltiom of the Jews. 171

^' the other to Hell ; but I know not by which of
*' thefe Ways I fiiall be convey 'd. Have I not
<' Caufe to weep ?

The Treatife Sanhedrin informs us, ' that Kabbi
Gamaliel wept when he read, * But if the Wicked
will turn from all his Sins that he hath committed^ and
keep all m'j Statutes^ and do that which is lawful and
■fights he fl:)all furely live^ heßall not die : and faid.
Shall he only live who keepeth all the Command-
ments ? And Ihallnot he live who tranfgreficth one?

In a Treatife entitled Cad hakkemach^ written by
Rabbi Bechai^ we have the following PalTage con-
cerning Seventy Nations, exclufive of the Jews<,
which have fprung from the Loins of Noah J ''• 'Tis
*' well known, there are in the World Seventy Na-
<^ tions which are the Defcendants of Seventy Men,
^' who liTued from the Loins of Noah. And from
" Them Qhe Seventy Men) the Heathens arc divided
" into Seventy Nations. For fo it is written, ♦
^' And by 'Thefe were the Nations divided in the Earth
*-^ after the Flood. Of Thefe fpeaks our Inflru6ler
'« Mofes : ' When the Mofi High divided to the Na-
*' tions their Inheritance &c. which (Nations) v^ert
«' Seventy, according to the Number of the Chil-
<' dren of Noah's Sons, which were Seventy Souls.'*
The fame Rabbi, in his Expofition on the Five
Books of Mofes, in the Parafcha Noah^ afer citing
the Words, ^ Thefe are the Generations of the Sons
ef Noah \ Shem, Ham andjat)heth\ fays, '^ "^ From
** this Verfe to the Words, 8 Tkefe are the Families
*^ of the Sons of Noah^ after their Generations., in their
^' Nations : And hy Thefe wo^e the Nations divided in
<fi the Earth after the Flood -^ we learn, that there

(i) Fol. 81. Col. I. (2) Ezek. 18. 21. (^3) Fol. 56. cXl.
(4) Gen. i(?. 32. (5) Deut. 33. 8, (6J Gcn. lo i- (7) FeL
20. CoL 2. (8) Gen. iq. 32, ^

*« arc

172 ^he Traditions of the Jews.

«' are Seventy Nations in the World -, and [that)
*' every Nation hath its peculiar Language."

TheTreatife entitled Medraßo.on Pfahn 9th,gives
us a very curious Piece of Intelligence concerning
thofe Seventy Nations, 'Tis there laid, '" He {God)
*^ faid to her (^Rebecca) I have rais'd from Noah2ind
<? his Sons Seventy Nations : As it is ixv^.^Jhefe are
*« the nrec Sons of Noah : And of them was the
*' whole Earth over-fpread. How whs This done ?
«f Of Japhsth were Fourteen 5 of Ha7Ji^ Thirty ;
*' and of 3hem^ Twenty Six ; which together a-
*' mount to Seventy. From Thefe are divided the
*' IHands among the Heathens". {The Senfe of this
laß Period ?) In the Jalkut Rubeni, in the Part en-
titled Ummoth or Umrnos^ we have the following
Paflage, '' 'Tis faid, that Noah fav/defcend from
*' his Loins Fourteen Thoufand Four Hundred
<' Souls. From his Three Sons fprung the Seventy
^' Nations. From Shetn {arofe) Twenty Six : Ffom
*« Japheth Fourteen : And from Ham Thirty.

According to JcJinfi Tradition, thefe Seventy
Nations are provided with 3-venty Angels, which
th^y cdWSarlm^ i. e. Princes, to govern them. To
fchis Purpofe Rabbi Bechat^ in his Expofition of the
Five Books o^ Mofes^ 5 in the Parajcha Noah^ fays,
** Of the Generation of the Sons of Noah^ which
«^ confiftedof Seventy Men, are the Heathens divi-
*' ded and (eparated from One another. From them
**• are derived the Seventy Nations ; every one ac-
*• cording to its Language. It is \v€i\ known ta
*' thee that Above there are Seventy Sarim^ \. e.
*' Princes, v/ho govern the Seventy Nations here
*^ below ; and that thefe Princes are the Founders of
*' their refpedive People and Language. Behold,

(i) Fol. 10. Col. 3. (2) Gen. 9. 19. (3) Fol, 20. Col 4.

" thofe

The Tiraditiom of the Jews, J 73

<* thole Princes are the Portion of thofc Nations 5
*' but the Portion of 'Jacob is unlike unto thefe.
*' For the Creator of all Things, who is God of
*' Heaven, God of all Gods and exalted above all
*' Gods, IS the Portion of Jacob. Our Language
" is alio exalted above all Languages ; wherefore
*' the God cf Jjrael is our Portion and Rock •, he is
*^ our Foundation, and the Framer of our Lan-
*^ guage.

The fame Rabbi ' in the Parafcha Peßdllacb^
fays farther upon this Matter : '' Know and under-
*' ftand, that the Throne of Glory giveth Blefling
«' and Strength to the Seventy Angels, who encom-
«' pafs it, and who are fet over the Seventy Nations
*' as their Princes and Governours." And in the
little Jalkut Riibeni, m the Part entitled Kelifothy
it is faid, ^ " Seventy Princes are plac'd over the
*' Seventy Nations ^ and thole Seventy Princes en-
*' compafs the Throne of Glory." Rabbi Mena-
cbetHy in his Book T^aame Mizfoih 5 fays. The ever
" blelTed God and Ijrael are one ; as it is faid, ^ For
*' the Lora^s Portion is his People : For he has pla-
" ced every {other') Nation, each nnder one Angel
«' or Prince ; which is not the Cafe with {the Chil-
4' drenof) Ifrael ; for he has fet no Prince nor
'' Lord over them ; but over them he alone reigns-
* ^he Lord h> my Portion^ fa'js 7ny Soul.^^

To prove, that fuch Angels or Princes are placed
over the faid Nations, the Jews argue from Dan. X.
13, 20. And Rabbi Menacbem von Rekanat^ in his
Expofition of the Five Books of Mofes^ in the Pü-
rajcha Acharemoth % writes thus : " Moreover they
i' {the Nations) have alfo Princes ; as we read, '?Th'e
*' Prince o'i Perßa^ the YnwQt o^ Greece, Thefe

(1) Fol. 85. Col. 2. (2) Fol, 2. Col. 3. (3; Fol. 29. Col. 2.
(4] Dcut. 32. 9, C5) L<im. 3. 24. (6) Fol. 145. CoL j. (7)Dan.20-

i^ 1

J 74 ^^^^ "Traditiofu cf the Jews.

*' ire Angels of the Mofl High, who are Princes
** over them." The like we read in Zijoni ^

Concerning the Number of thefe Nations, and of
the Angels who rule over them. Rabbi Becbai^ in
his Expofition of the Five Books of Mofes, writes
thus, in the Parafcha Vajiggafi^on theWords,*yf///^^
Sotds of the Houfe of Jacob, which came into Egypt,
*i!i'ere ^hreefcore andTen : '' There w^ere Seventy be-
*'• fides Jacob : For it is written, s J^jd all the Souls ^
*' that cavie out of the Loins of Jacob, were Seven-
*• /)' Souls ', for Jofeph was in Egypt already : So
*^ that the whole Number was Seventy one.

To the fame Purpofe we find the Words, ^ Ga-
ther unto me Seventy Men of the Elders ö/Ifrael;
who, together with Mofes^ were Seventy one. And
*' the Grand Sanhedrin, or High Council in the
*' Temple, confided of Seventy Men ; who, to-
*' gether with the Prince who was fet over them,
*' made Seventy one. In like Manner there are Se-
'* venty Nations in the World ; and, together with
*' Ifrael^ Seventy one. Which Seventy Nations
«' have Relation to the Seventy Angels, who are
" above, and encompafs the Throne of Glory,
*^ which Angels, together with the Lord, the God
'' of IfraeU make Seventy one^ and are called his
*' Council." Rabbi Menachem von Rakenat * in his
Expofition on the Five Books of Mofes^ in the Fa-
rafcha (^ajechef^ writes, '' That the Seventy Angels
*' are fignified by the Seventy Palm-Trees, of which
*« mention is made in Exod. 15. 27. nere is one
*' Glory above another \ and Thofe of the Lower
^' Clafs have Relation to thofe of the Upper. The
«' Seventy Souls, mentioned Exod. i. 5. have an
*' Affinity. with the Seventy Angels which encom-

(1) Foi. 72. Col. 2- (2) Gen. 46. 27. (3J Exod i- 5 U) Nujjt.
II. 1 6; (5) Fol. 74. Col. 4.

•' pafs

7h e Iraditiom of f/je ]ev^$, ij^

•^^ pafs the Throne of Glory, and are fet over the
*^ Nations. On the Words in Exod. 15. 27.
*^' Where were twelve Weih of Water ^ and^hree^
*"' [core and Ten Pabn-Trees* Rabbi Bechaty in liis
Expofition of the Five Books of Mofes^ * in the
Parafcha Beßälloch^ writes thus : " The Seventy
" Palm-Trees fignify the Seventy Angels who en-
*' compafs the Throne of Glory , and prefide
*' over the Seventy Nations of the World 3 every
'* Angel being the Head of his People.

With Regard to the Time when' thefe Seventy
Angels were fet over the Seventy Nations, Rabbi
Menachem von Reckanat,in his Expofition of theFive
Books olMofes^ in the Paraßa Noah § on the Words
-f By thefe were the Ifles of the Gentiles divided in
their Lands, writes in the following Manner : " In
'' this Verfe *tis intimated, that at the Time of the
*' Divifion of the People at the Building of the
" Tower of Babel, to each Nation was afligned a
*' particular Part of the Earth (to dwell in) and alfo
" a Prince to rule over it. So that over All there
'' are Seventy ^ which Seventy are Branches of the
*' Upper Tree, or Seventy Princes which encompais
*' the Throne of Glory, and are called, in the Canti-
*' cles^Watchmen which go about the City. For by them
'^ the Decrees of Heaven are brought down ; and
" each of them watcheth over his People, and is
*' their Mediator {with God). But for the Nation
*' of IJrael, itremaineth the Portion of God ; as ic
" is fa id J II For the Lord^s Portion zs his People. Ja-
'• eob is the Lot of h'ls Inheritance: And again, %%ihs
*• Lord hath chofen Jacob unto himfelf, afid Ilrael
" for his peculiar Treafure : ** The Lord is my Por-
«^ tion, faith my Soi:l\ And the People whom he hath

* Fol. 82. CoL 4. § Fol. 41. Col. 3. 4. t Gen. 10 5.
Dan, 32.9. ^?{. 135.4. **LaTn. 3. 24. )(?i- 33. «2.

Z '' chofen

lyS ^he traditions of the Jews.

•' chofenfor his own Inheritance, The Countries he
*' deilin'd for them were thofe of the Land of T/^-^«?/;
•' over which there is no Prince or Govcrnour but
** the magnified andbleffed God. And this is the
•' Myftery contain'din thofe Words in Dan, 9. 19.
*' For the Cit'j and the People are called by thy Name,
In the Treatile Shaare Urah^*v^c read of this Matter
thus, " All the Princes in the Time of the Confu-
*< fion (^at Bah el) were divided {or aßgn'd) to the
«' Seventy Nations, according to their Languages
<« and Countries ; to • the End, that each Prince
'^ might prefide over the People and Country af-
«* fign^d to him. But, at the fame Time, the ever
*' blefied God arofe, and chofe Abraha^n to himfelf,
«* and, after him, the Ifraelites , who were Abra-
*• batn^sSttd ; and diftinguifli'd them by the glorious
*« Title of his Portion j a Title which he fuffer'd
«' no other People to enjoy." In thtjalkut Chadaß^
in the Part entitled Malachifn, + we find, concern-
ing this Matter, the following Paflage. " At the
'« Tim.e of the Confufion, the holy and blefled God
<« drew a Lot-, and thereby fell to him the Children
'* oflfrael. But over every other Nation he placed
*^ an Angel."

Thefe Angels are regarded as Gods of the refpec-
tiveNations over which they are fet. To which Pur-
pofe we find the following PafTage in the Treatife
Maanicheib haslahuth. y " On the Seventy Branches
*' hang the Seventy Princes, who are fet over all the
*• Seventy Nations, and are called Princes and Gods
'' of the People. But the Great God is a God of
" Gods, and Prince of the Ifraelites, who are his
<* People and Inheritance." Rabbi Mehachem Zi-
*' joni^ in his Expofition of the Five Books oi Mofes^

* Fo!- Co Col 3. t foJ- »i^ ^°^- '• ^'' ^9- 8 fol. 265.

^he traditions of the Jews. 177

in the Parafcha Haaftnu y^ writes thus, " Know, that
^« at the Time of the Confufion, the Seventy Lan-
" guages were divided among the Seventy Nations j
" and to every Nation was aflign'd its Language
*' and Country, according to its Pedigree. And
^' the blcfled God feparated to them a certain
^' Portion of the Earth *, which, according to the
*' Judgment qf Aftrologers , confided of Seven
" Climates ; and every Climate being divided into
^' Ten Parts (or by Ten Parallel Lines) the Seven
** Climates made^ together,Seventy Degrees [or equal
*' parallel Parts), TUen was every Country and Peo-
*^ pie affign'dto their refpeclive Prince ; and thelc
^' Princes are called the Gods of the World. Thus
*' were the Seventy Nations divided among the Se-
*' venty Princes ; the bleffed God taking no Part
" in them, becaufc he is pure, Wherefore they
^' are not Children of his Image; nor bear they
'< any Refemblance of him : But Jacob is the Por-
^' tion of his Inheritance ; as it is faid, "" Tbe Lord
*^ hath chofe'n hiniy Jacob."

The Seventy Princes are called Elohirriy i. e. Gods ;
^s we find in the little Jalkut Rubeni^ in the Pare
entitled Sachuth^ ^ and in Zijoni, + The Jews are for-
*' bidden to curfe thofe Princes or Gods of the Na-
<' tions ; as we find in the Jalkut Chadaßj^ in the
Part entitled Chattaim.^ In Rabbi Mojha bar Nach-
manns's Expofition of the Five Books of Mofcs^ ^ m
the Parafcha Jcthro^ they are likewife called Elohim
acherm^ i. c. other Gods. They are alfo called
God's Council ; and the Words, "^ Go to^ let us ^9
down, and there confound the Language^ are faid to

(i)-FoI. 105. Col. I (2) ?f. 135 4. (3)N.5. (4)Fc>/.45.
C<?/. 4. (^) Fol 78. Col. I. N. 32. ^6) Fol. 59. Col. 3.
{"j) Gen. II. 7, ^ .

Z 2 faavc

lyZ The Traditions of the Jews.

have been fpokcn to them ; as may be {ttn parti-
cularly in Rabbi Bechai's Expöfuion of the Five
Books of Alofes y where, in the Parafcha Behaalothe-
cha^ ^ you read thus : '' The holy and bleffed God
** faid to the Seventy Angels, which encompafs the
*' Throne of Glory, Come^ let us confound their Lan-
*' g^^g^ ' ^^^ ^^^^y ^^^^^ Angels) are the Council of
*« the holy and blelTed God.'*

Concerning the Confufion of Tongues we find in
the little Tteatife Pirki , by Rdihhx Eliefer^'' the
following PafTage : " Rabbi Simeon faith. The holy
*' and blefled God faid to the Seventy Angels,which
*' encompafs the Throne of Glory^ Cc7ne^ let us con-
** found their Language. And they {the Angels) are
'* the Council of the holy and blelTed God. Whence
*' is it proved, that the holy and blefled God did go
'' down to Mankind ? Becaufe it is faid,' Co7ne., let us
''''go doivn. It is not written, 7 iJüillgo down^ but
*' Let us go down. But v/hence is it proved, that he
** caft Lots among them ? From thefe Words,
♦' IVhen the Moß High divided to the Nations their In-
*' heritance •, then the Lot of the holy and bleffed
'' God fell on Abraham and his Seed -, as it is faid '^
'' For the Lord's Portion is his People. The holy
^' and blefled God faid, This Part or Lot, which is
*' fallen to me^ is to my liking ; as it is written*
*' ^he Zo/ (Lines) is fallen to ?ne in a fair G'round
'' (Pleafant Places); 'jea I have a goodly Heritage.
*' But the holy and bleffed God went down v/ith the
*' Seventy Angels, which encompafs his Throne of
*^ Glory, to confound {or divide) the one {univetfal)
*' Language into Seventy Languages among Se
*•* venty Nations, and afiign every Nation its parti-

(i; Fol. 162. Col. 2. (2) Ch. 24. r3) Gen 117. (4) Deu-i
52. 9- is) Pf. 16. 6,

cuhi'.

7 he Traditions of the Jews. lyg

*« cular Language and Writing, and fct an Angel
*' over each Nation." In the Chaldaic Tranflatioa
of Rabbi Jonathan on Gen, 1 1 . 6, 7. concerning
the Confufion of Tongues, we find it thus written^
*' God faid to the Seventy Angels, which fland be-
*' fore him, Come^ let us go down and confound their
^^ Language^ fo that no one may underfland the
*' Words of his Fellow : And the Word of the Lord
*' came over the City, and, with it, the Seventy An-
*' gels, according to the Number of "the Nations»
** And Every one had the Language of his People,
** and in his Hand their Writing-Charader. And
** He {God) difperfed them from thence over the
** whole Earth in Seventy Languages, fo that one
<* (Nation) knew not what another faid. They
*' fought with one another, and ceafed from build-
*' ing the City. "

The Seventy Languages, according to Jewiß^
Accounts, were underflood by feveral of the Jeivs.
Of Mordecai it is thus written, in the Treatife MegiU
la : * ''^Mordecai was one of thofe who dwelt in the
*' Court that was built of hewn Scone •, wherein the
^' Judges of the grand Sanhedrzn aflembled : And
'' he underftood the Seventy Languages." In Rab-
bi 5<?^Z?<^fs Expofition of the Five Books of Mofes,
in the Parafcha Noah f 'tis faid, thd.iJofeph under-
ftood the Seventy Languages. In thQ Maafe -Book
it is faid, || that Rabbi Channina was Mafter of
them ; and that he had learnt them of a Spirit^
which attended him in the Shape of a Frog. In ths
139th Chap, of the fame Book we read of Another,
who had learnt the Seventy Languages, as alfo the
Languages of Beafts and Birds, and of Leviathan^
the King of the Sea •, and that he had conferred with

foln. Col. 2. tl^oI.si.Col. J. llCh. 148,

l8o "^he Traditions of the ]tv^^.

Wo Ravens ; which . Ravens difcover'd to him ^
great hidden Treafure.

The Seventy Princes or Angels are alfo faid to
give Motion to the Cceleftial Bodies. In Abarhenerg
Book, entitled Majins Jeßua^ * in the 2d Tamar
of the nth Majan, 'tis faid, Rabbi Ebenezra has
cxprefs'd himfelf, concerning thefe Princes, thus,
«' That thefe (Princes) are the Stars and Planets.
<' Every Nation, Language, and City, hath a Star
«' which governs it, and fheds its Influence upon it,
<« according to the common Notion." Rabbi Mo*
ße bar Nacbmans^ in his Expoficion of the Law (or
Five Books of Mojes) fays, " That thefe Princes are
" diftinft Intelligences, and are called Spiritual An-
*^ gels, and move the heavenly Bodies.'* And in
Rabbi Bechai*^ Expofitionon the Five Books of Mo-
fes^ in the Parafcha Bereßith^ f 'tis faid, «' The
** Angels are the Souls of the heavenly Bodies.

It is further faid of thefe Seventy Princes, that
each of them procures to the Nation or People, over
which he is fet, Necefiaries and Reft ; that, on eve-
ry New- Year's Day, there is a Court of Judicatory
held, both over them and their refpe6live People ;
and alfo, that at a certain Time they were all fet-
ter'd. That Every one provides his People with
Neceffaries, we are told in a Treatife entitled ^^•^^'^.
hattachl'ith ü in the following Manner. <' When the
" Ifraelites fulfill the Will of God, then are they not
" govern'd through a Mediator, but God governs
'' and provides for them himfelf. And although
«' the Reft of the Nations have their Princes, and
*' every Nation is govern'd and provided for by its
*' Prince, yet all this is done by the Power of the
" Lord, the great Provider and Guardian, who

Fol, 69. Col. 4. t Fol- 9. Col. 3. II Fol. 70. Col. 2.

«' pre-

^he Traditions of the Jews. i%t

" preferves them {the Princes) and diftributes to
*« them a Sufficiency of all Things, by Vhich they
** afterwards provide for the People over which they
«' are plac'd." In the little Jalkut Rubeni, under
the TitltNedithim^^ we have the following Account :
*' There are of them (namely of the Princes) in all,
«* Seventy ; and thefe encompafs the Curtain, that
*' they may throw to their People their ntc^^-
*' fary Provifions." And in the Book Zeror Ham-
mor^ in the Parafcha Acharmoth -f" it is thus written :
*' It is well known, that the holy and blcfTed God
*' doth bcftow Gifts on the upper Princes, that they
** may diflribute them again among their Ser-
** vants, who are the People under their Govern-
" ment. " In Emek bammeleck, under the Title
Sbaar olam hahberia,\\ we have the following PafTage s
*' Oppofite to the Seventy Princes, who watch the
*' Chariot, and are holy Angels, are the Seventy
•' Princes of the Nations ; every one of whom has
*' the Charge of his People. Of thefe Shells or Barks
*< ffor fo the Cahalißs call thefe Seventy Spirits) the
*' Fourteen uppermoft are the Princes ofSeir, whofc
*' Faith Thirteen Nations profcfs. The Fourteen
«'towards the Eaft are the Princes of the Medes
»* and Per/tans-, and there are likewifc Thirteen Na-
*' tions v/ho hold their Belief. Thofc towards the
«' South are the Princes of Ifmael, u e. the Ijmaelites^
«' {or Turks \) and Thirteen Nations likewifc are of
** their Pcrfuafion. Thofe towards the North arc
«< the Princes of Babeh and there are Thirteen Na-
*« tions of that Faith &c. Now when thefe feveral
« Nations here below are at War, then alfo arc
'« their Princes above at War one with another."
That thefe Seventy Princes procure to their refpec-

* N. I, t Fol. 100. Col. I. II Fol- 173. Col, 3.

"- tivc

i Ja ihe Traditions of the ]tvrii

tive Nationsand People, Eafe and Reft, isalTertcd-'
in Rabbi ßechaih Book, Cad Hakkemach * under
the Tide, 0th Mein, thus. " The Reft of the People
*'- {Jli, hefidcs the Jews) are the Portion of the Stars
*^ and Planets. But on the Part of Jacob it is not
** fo ; for the Creator of all Things took them
^< (namely, the Generation o^ Jacob) for his blefled
*' Portion : wherefore he direfks his Providence
'•► more over them than over all the Nations ; as it
*•' is written Mich. 4. 5. For all the People will walk
*' ever^ one 'in the Name of his God--, and we will walk
*' in the Name of the Lord our God for ever and ever,
*' And therefore fays David, Pf. 145. 20. 'Thff
•<= Lord preferveth all them that love him : And this he
*' faid of the Ifraelites. For the Nations have their
*" Princes, who are fet over them, and who procure
*' to them Eafe and good Things : And thofe Prin-
" ces are the Watchmen that are about the City :
'' But as to the Nations, the Lord is not their Keep-
<►< er. Whom then doth he keep ? The IfraeliteSy
^' who love him. For the Ifraelites are the only
*' People^ among all Nations, that love him •, becaufc
*' they are the Seed oi Abraham, who is extoll'd on
'' Account of his Virtue and Love (of God) '^

The Jeivs likewife fay, that thefe Seventy Angels
or Princes are, together with the People, over whom
they are fet, judged every New-Year's Day : Of
which Matter a Book entitled Sahaare ora t printed
at Mantua gives the following Account, *' Know
«' and believe, that all the Nations, together wich
*' their Princes, who are called Elohim (i. e. Gods)
*' do in the Beginning of the Year, or on New Year's
** Day come to be judged before the blefled God :
*' And when the Nations have not hchaved them-

* M 42.0/. 1'. I Fol. 65. Col. I.

felves

^he traditions of the Jews. 183

" felvcs well, their Princes are punifh'd, and the
" Plenty of their Suftenance and good Things,
'^ which the bielTed God had given them, is dimi-
*' niih'd or taken from them. And when the Prince
*' of a Nation is punifh'd^ all his People fuifer with
*' him ; agreeable to what the Prophet fays i| And
^' It ßoall CQ7ne to fafs in that Bay^ that the Lord ßall
" punißj the Hofl of the High ones, that are on Higby
*' and the K'wgs of the Earth upon the Earth. And
*' this is what our Sages of bleficd Memory have
*^ faid -, There is no People that fink, except their
^' Prince firfl falls. TheReafonis, that according
" to the Decree which is. pafs'd touching the Prince,
*' the People receive Reward or Punifhment &:c.
'^' And whatever Sins are committed among the Na-
*' tions on Earth, their Princes are puniHied for
*' them. This is what the Prince of Jbimelech^YAncr
*' of the Philifiines^ hath faid, * ^Therefore 1 with-
*' held thee froin yitd\zto\\^ i.e. Sinning againß me.
" Mechaio It is here written without an ^^/^^Z?, to
" denote, that the Prince did fay to him. Know
*' then, that from the fame Hour, in which thou
*' finnedft and didil v^k.^Sarah^Abrahajn'sV^ik^l had
" Sentence pafs'd upon me by the high Tribunal»
'« and v/as prick'd through Wit\ii' Mechatim vekozim^
^' i. e. Needles and Thorns, fo that I fufFer'd into-
*' lerable Pain. For the fame Elohim (i. e. God)
^' who fpoke to Ahimelech^ was the Prince of Ahi-
" fnelech, Obferve then, that every People among
*' the Seventy Nations is judged every New- Year's
*' Day by his Magiilrate, namely his Prince; where-
** fore the fame is called Elohiin (i. e. God). And

D Ifaiah, 24. 2 1 . * Gen. 2Q- 6. -f Mechato, i* €.' Sinning.
Mehatim, i.e. Needk;.

184 '^he Traditions of the JcWsL |l

'« in the Beginning of the Year, all the Princes
«* who are called Elobim (i. e. Gods) are, together
':'■ with their refpedlive Nations arraigned before the
'' Judgment-Seat of the true Elohi?n (i. e. GöJ)and
«< there judged; altho' they themfelves judge the
*' Nations. Thus is the Myflery of the Scripture
*' unfolded, which fays, |1 For the Lard your God is
<< God of Gods ; that is, he is a Judge, who judgeth
*« the Gods of the Nations.".

The Jalkut Chadaß, in the Part entitled Jhra-
bam^ § informs us, that thefe Princes were once alf
bound. The Words are thefe, "Rabbi Chaninay
" Son of Papa^ fays. As Ahrahain our Father bound
" his Son Ifaac here below, when he was going to
*' offer him -, in like Manner did the holy and blef-
«« fed God bind the Princes of the Nations above,
«' and kept them thus bound till the Ifraelites tranl-
*' greflfed in the Time of Jeremiah ; when they
«'^ were releafed from their Bonds ; agreeable to that
^' Saying, * ^hey he folded together as Thorns* '*
And the fame Treatife tells us farther: " When A-
'^ hraham bound Ifaac ^ all the Parts of the Creation,
«' both above and below, were bufie in binding one
'' another. The Planet Mars was bound by the
^' Planet Jupter : Mkhaely who is High Pried in
"-' Heaven, bound Gahriel ; and the Lion which is
*' at the Waggon, bound the Ox, and climb'd up to
"^ the higheft Altar.

We have now cited a good Number of PaiTages
from the Rabbinical Writings, concerning the
Seventy Angels which, the 'Rabbins fay, govern
'the Seventy Nations ; that is, every Nation in the
World but the Jewiß. And in thofe PafTages it is
mofl: plainly taught, that the Seventy Angels are:;:

D€ut. 10. 17, § Fol. 17. Col. 3. N. 129; »Nahum. >. lo-

Ho-

Th^ Traditions of the Jews. 1 85

Holy Angels, and the Council of God, cncompaf-
fmg the Throne of Glory. But according to the
Accounts we fliall next quote from the Rabbins;
which are altogether as full and clear as the tore-
going, thofe Seventy Angels are Evil Angels, and
under the Dominion of Sarmnael^ or the Prince of
Devils. The Clafhings and Contradidions in the
Writings of the Rabbins are no where more grofs
or remarkable, than upon the Nature, Power and
Offices of thofe pretended Seventy Angels, or, as
the Rabbins term them, the Princes of the Nations.

Rabbi Moße bar Nachnians^ in his Comment on
the Five Books o^ Mofei, in the Parafchajetbro^'-
where he fpeaks of the Heathens' falling from one
Idolatry to another, fays, " Then did they turn
" themfelves to the Worfliip of Devils ; which are
*' Spirits; fome of which are placed as Rulers over
^' the Nations, each prefiding over the Country
*' committed.to his Car^, in order to defend it and
*^ annoy its Enemies,

The Seventy Princes of the Seventy Nations
are fometimes calPd Sure hatiuma^ i. e. 'Princes of
Uncle annefs ; and Malache chabhala^ i. e. Jngels of
Peflruäion, The Name Scire hattuma^ we find in
the Treatife Ernek hammelech^ ^ in the Part entitled
Shaur Kirjath^ which treats of the Corruption occa-
fion*d by Adam^ Sin. In this Part it is fa id,
" Even the Air, or Climates of the Nations were
*' corrupted or infc6led by the Hoft of Sare hattu-
"' ma\ that is, the Princes of UncleanJiefs^ which
'-'• are properly the -Idojs -, each of which took
*' PolTelTion of his Portion and Country; accord-
'' ing to thofe Words, ^ Which the Lord thy God
" divided among them.

^1} Fol, 59, Col- 3. {z)Fol. 121. Col. 2. (3) Deut:4. 19:

Aa2 The

1 86 The T^raditmn of the Jews»

The Name Malache cbahBala, that is, the
Aigels of DeßruSlion, is mention'd in Jalba Cha-
dafi^ in the Part entitled Tzmum l'ofi7n^ in thefe
Words. " As it is written of the Waters of the
*' Deluge. Gen. 8. 4. And the Ark reßed in the Se-
" venth Mo?ith \ fo the Month Tiflort (i. e. Septem-
•' her) is a great Reil for the Malache chabhala \ that
*' is, the Angels ofDeflru5lion^ or the Princes of the
«' Nations, and are compared to the Waters of the
" Deluge." And in a little Treatifc entitled Afkath
Rochel ' we are told, <'• When the holy and blelTed
<•' God fhall caft down Saimnaely then all the Mala-
«' che chabhala, that is, Angels of Beßrucfion, ihall
«' fall with him, and come to Nothing ; as it is
" faid, J er. 30. 11. Though I make a full End of all
*• Nations, whither I have jcatter'' d them \ which is
«« to be applied to their Princes.

They are alfo called Kelifoih (or Kelifos) i. e. Shells
or Barks ; and only one is call'd Relifa^ as we fee in
aTreatife entitled Schcvetal \ ^ where, after Mention
is madeofthofe whomGod created in the Beginning,
it is faid ; " Among them are included the Kelifoth,
«' and the Powers of XJncIeannefs, which are the
'' Seventy Princes, who liberally diftribute to the
*' Idolatrous Nations, that are fubjed: to their In-
*' fluence." And the fame Treatife fays, concern-
ing the Seventy Nations, 3 '« Thofe that are the
*' outermoft Shells, who keep without the holy
<' Globe, receive great Plenty, and the choiccll
'• Gifts from their Princes ; for the Wicked are
^' round about." And in the Treatife Maaruheth'>
haelahuth it is thus written, *' The Kelifeth, who
" are the Princes of the Nations, arc round about
" the Earth."

(i) Fol. 5. Col. 2, (2) Fol, 23. Col. 3. (3) FoL 80. Col. 3.
(4) FoL 60. Col I.

Why

i'he traditions of the Jews. itj

Why they are called KeUfath^u e. Shells or Barksj
is explain'd in the Treatife Shaare Zedeck ^ thus>
'' TheblefTed Lord refides in the innermoft Palace;
*' and the Princes encompafs his Throne, as a Shell
*' furrounds its Fruit." And in the great Jalkut
RubenU in the Parafcha Vajefchef^ ^ we are told.
'' There are Seventy Princes, who are fet over the
*' Seventy Nations ; and thofe Seventy Princes arife
«' the Myftery of thofe Shells." And a little far-
ther in the fame Treatife, it is faid, that thefe Se-
venty Princes encompafs the Chariot, and are called
Kelifoth chizonim^ i. e. outward Shells.

In the Treatife Schsval tal^ ' thefe Princes atls
likewife call'd Zad hattuma^ i. e. the unclean Part,
and Cochoth hattiima^ i. e. the Power of Uncleannefs;
as in the following Paflage. " The Kelifoth are oi\
" the unclean Part. " Prefently after which, 'tis
faid, " When the Ifradites fwhich God forbid)
" commit any Sin, then the Kelifoth., which are the
" Powers of Uncleannefs, receive the befl: of the Dif-
" tribution , and then Uncleannefs has the Upper*
'' hand."

Of the faid Princes, Sammael is reckon'd the
Chief. In the Treatife entitled Shene luckoth kahbe-
rith^ ^ it is faid, *' He (Sammael) is then the Head
^' of the Princes." And in Rabbath^ * it is faid,
'' The wicked Angel Sammael is Head of all the
" Devils." And a little after, " There is none fo
*' wicked among all the Devils as Scrmmael.'^ And
in Emek hammeleck^ * " He is called King of Kinss
*' above all the Princes of Deflruftion." And
again it is faid, " All the Upper and Lower, that
'' is, of the unclean Party, are under Subjection to

(I) Fol. 2. Col. 4. (2) Fol. 7, Col. 2. (3) M 41. CoL 3.
(4) Fol 83. Col. I. (5) Fol* 147. Col. 2, C6) Fol. S3. Col- z:

i8S 7Ä^ "Traditkm ofthe]tvf%.

" SammaeU the King of Kingdoms ; who flieds his
*' Emanations over all the Princes, and alltheHoft,
*' who are ready to obey his Commands." And in
the Treatife ^/;^^r^ £?rrf, we read thus, * '*- SammaH
*' is Head over all the Wicked Bands." And in the
Jalkut Chaäaß)^ f we have the following PafTage.
*« Amdek's Prince (namely SammaH) is the Head of
^' the Kelifoth or Shells."

The Derivation of the Word Sammael^ is given in
the Second Part of the Treatife entitled Moreh nevo-
chimy after this Manner || '' Sammael is thus call'd
*' from the Word Si?nme, which fignifies (o hlind^
♦^ becaufc he hlinds Mankind, and leads them out of
*' the right Way." Rabbi Ifaac Kary teaches, in
his Expofition on the Five Books of Mcfes, § as fol-
lows, <' Know th^n, that the Name Sa?n??iael ex-
*' prefTes the Nature of that Angel •, for he is Sam
"^^ bammaveth ; that is, a Poifon unto Death, or a
*' deadly Poifon -, and (lands on the Left Side of
^^ Men^ which is called »S^z/^ö?. He is alfo fignified
•' by the Word Some^ i. e. one that's blind ; be-
*' caufe he takes Gifts j for it is written, ** For the
«^ Gifthllnäethr

Sajnmael^ among the Jewiß Writers, is diftin-
guifh'd by feveral other Names. Firß^ he is called
Satan^ i. e. the Adverfary.

zdly Jezer hani^ i. e. Corrup Nature,
Q,dly Malech hammareth^ i. e. the Angel of Death,
Rabbi Menachern von Rechanat teaches, in his Ex-
pofition on the Five Books of Mofes^ in thtParafchd
Bereßoiihy thus: *' When he (Sa?7imael) leads any one
" into Error, he is call'd y^z^r hara j i. c. Corrupt
*' Nature, When he reproaches any one with hrs

* Fol. 48. Col. 3. f Fol. 109. Col. 3- N- 74. ft Folt 109.
Ch, 30. Col. I. § jFol. 76, Col, I. ** E;cod. 23, 8.

" Tranf-

^he I'raditions of the JcwSi "i 89

^' Tranfgrefiion, and charges him with his Sin, he
*' is called Saian, i. e. an Adverfarj. And when he
" deprives any one of his Life, he is called Malach
" hammaretb^ i. c. the Angel of Death,

^thly. He is called Nach aß hakkadmonz^ i. e. the
old Serpent^ and Nach aß bariach, i. e. the ere^ Scr-
^ent\ or elfeonly Nacbafch^ i. c. Serpent,

The Treatife entitled Zeror harmnor gives us the
following Palliige. ' '* The Adver fary or Enemy,
*' mention'd in Prov, 25. 21. fignifies Sam?naely
*' which is the Serpent^ Satan, and Corrupt Na-^
^' ///r^, who by his fmooth Words, fmoother than
" Oil, miilcd our Firft Parents; and entices all
" the Creatures to him, in the Purfuit of fenfual
^« Delights and Pleafures."

c^thl'j. He is call'd Ruach hattiima ; I.e. the unclean
Spirit.

6thly. He is call'd Leviathan, In the Treatife en-
titled E^nek hammeleck^ we have the following Paf-
fage.' " Behold what the Sages of ever blefied Me-
*' mory, the Thcologifts or Divines, have faid in the
" Talmudic Treatife Bava hathra, in the Chapter
*•' which begins with thefe Words, ^ He that felleth a.
"■' Ship. And Gabriel ^d\\ hereafter hunt the Levia-
^' than^ thar is, Sammael ; as it is faid ^ Canß thou
" draw out Leviathan with a Hook ? " And in the
fame Treatife,^ he is called Leviathan nach aß ban-
ach., i, e. Leviathan the ft rait or upright Serpent ;
and Leviathan nachaß akallathony i. e. the crooked
Serpent.

ythl-j. He is called A/hmedai.

Sthly. fie is called ^^/^/.

^thly. He is called Heßjor, i. e. an Ox. In the

(i)'Pol. 43. Col. 2- (2) Fol. 84. C;h. 14. (3; Fol.^ 74.
Col 2. and Fol. 75, Col. i, (4) Job 41. v. 20. fcj Fol izi.
Col. 2. Qh. 151,

little

19a T^he %r adit ions of the Jews.

Vittltjalba Riiheni, in the Part entitled ' Zurautar-
%uf ^ 'tis faid, '' Sammael is fometimes feen above,
in the Likenefs of an Ox or a Hog: Particular-
ly, in the Time of Pcililence, when great Sick-
nefles reign, he appears in the Likenefs of a
black Ox. " This we find in feveral other Jew-
tßj Authors. And in Jalkut Chadaß^ in the
Part entitled EgeU ^ he is thus defcrib'd, " Sam-
mael enter'd the Calf, and there roar'd to delude
the Ifraelites -, as it is faid, 3 <The Ox knoweth
his Ozvner. "

lothly. He is alfo called Hakkelef^ i. e. a Bog,
In the great Jalkut Ruheniy + in the Paraßa Va-
jikra, it is faid, ''Certainly all the Offerings af-
cend to the Holy and BlefTed God, and he di-
vides them among his Hoft ; but the unclean
Offering he gives to Kelef^ i. e. the Dog^ which
is Sammael. " And in the Zeror Ham?nor^ in the
Paraßa Ki teze^ ' on the Words^ ^ Thou ßalt ml
Ir'ing the Hire of a Whore ^ or the Price of a Dog^ into
the Houfe of the Lord, it is thus written, " The
«« Price of a Dog is faid of Jezer hara, i. e. evil
'' Nature, which is term'd a Dog -, as we read, \
" My Darling from the Power of the Dog. *'

iithly. Heislikewife denominated a Heg. In the
Jalkut Chadaß 'tis faid, ^ " The Power of E/^^,
<-' (that is, the Angels that govern Efau's Race,
« which, according to the Jews, is the Race of
*< Chriflians) is the Dog and the Hog. "

iithly. He is called G^/2;;;ör, i.e. zn j^fs. And
in Rabbi MenachenCs Expofition on the Five Books
of Mofes^ m the Paraßa Ki teze, ^ on the Words

fi ) N. 4. (2) Fol. IS7 ^^^- 2- fs) K I. 3. (4) Fol. 1 19. Col-3.
(S) Fol. 145. Col. 3. (6 J Deut. 23 iS. (7) Pf. 22. 21.

(8) Fol. 98. Col. 4. (9; Fol. 12. Coh I.

lozi^ly

^he Traditions of f he Jews. 191

** Io%vly, riding upon an Jfs^ 'tis faid, " This Afs h
'^ Sammaei. "

iphly. He is likewife termed Hajfair-, i. e.
Hairy.

i^thly. He is named Seir ijfm^ i. e. a G^^/. la
Maarecheth haelahiith., * 'tis laid, " The old Serpent
" is cail'd a Goat. ''

ißthly. He is- fliled 0;v/, i.e. d. Raven.

\6thly. He is called ^y^// ; as may be feen in the
Treatife Zeror hamfjior., ia the Paraßa Vajiflach^ -f*
on the Words, tf And Jacob lifted up bis Eyes, and
looked y and heboid, Esau came \ on which Words,
it is there iaid, '' This was Sammael, and his Band.'*
And that he appear'd in the Likenefs of Efau, we
read in the great Jalkut Rtihent, in the Paraßa^
Vajißjlacb \\ out of Sobar, thus, " When Jacob
" faw the Accufer Sammael in the fame Night, he
" faw him in the Shape of Efau, but did not know
" him 'till the Morning Dawn approach'd ; and he
'' beheld him with his Face cover'd i but when he
*^' was ui^cover'd, he exhibited the fame Likenefs^
" that is, the Likenefs of Efau. Thus are we to
*' underftand that Text, § I bave feen tby Face, as
*' tbo* 1 bad feen tbe Face of God, that is, he faw
*' the fame LJkenefs, in which Samtnael had appear'd
*' unto him. "

I'jtbly. Pie is cail'd Edo7n^ which is of the fame
Signification wkh £/^//'sName. In thelaft mention'd.
Treatife, in^he Far aß a Bereßitby ^ we have thefe
Words, " It ßoallhriiife tby Head: In this is fignified
" the Work of the Old' Serpent. The lame is Savi-
*' mael^ Efau, and Edom. The Word Eaoin de-
*' notes Danger. " And the Treatife Emek ham-

** Zach. 9. 9. * Fol. 60. Col. 2. f Fol. 45- Col. 7.

tf-Gen.33.1. |(Fo.l.62. C0I.2. §G£n.33.io. xFoJ. 8.C0J. 3]

B • b 77ickch

ig2 ^hi Tradifions of the Jews.

ntekchf under the Title Shciär Kirjath arba^ ** it is
faid, <' The Enfigns of Sammael d,nd all his Princes,
«> and all his Lords, have the Refemblance of a Red
*< Firei and ail their Emanation« or Flowings-out
*« are Red. His Horfe, his Garment, his Land,
** his Utenfils, are all Red. But, hereafter, the
*' Holy and Blefled God will diveft him of his Gar-
" ment-, a§ it is faid, PFherefore art thou Red in thy
** Appear ate e &c.

iStbly, He is alfo called Amalek-, concerning
which, we have, in the aforc-mention'd Treatife,
Zeror hammor^ in the Paraßja Ki teze *f the follow-
ing Paflage, •* Call to Mind what Amalek hath
*' done unto thee, who is the Import of Jexerhara^
** i. c. corrupt Nature, which is called Amalek^ and
*' is Efau^ the Father of Edom» '*

igthlj. Ht is csiWcd Goliab happelißZi i.e. Goliab
the Phliißine. In the great Jalkut Reuheni^ in the
Paraßoa Beßjaßach^ *|1 we have the following Paflage,
*' Goliah the Philiflzne is Je:i:er hara^ or corrupt
*^ Nature. He is the Serpent, Sammael^ the Angel
*' of Death, and Amaleh "

2othl'j, He is called Haman, This is feen in
Emek HammeUch^ where we have the following Paf-
fage. «' He, namely ihtMeßas^ lliall kindle the
*' Anger of the Lord in his Heart, againft that
<« Enemy, the Malicious Hainan^ the wicked ^am-
^^ mael^ the ftrait Serpent. "

% iflly. He has the Name of Kez col Bäßar, i. c.
the End of all FUß *. On which Words we find,
in the Book called Pardes rimTnomm, the following
Explanation, f *' The End of all Flefh is the
*' Kelifa^ i. e. Damage; It uSammael that is thus
*' denominated. "

** Fol. 84. Coli. Chap. XI. ♦+ Fol, 146. Col. 2.

*|l Fol 97, C«l. u Z <^cö' Ö- '7- t ^^^' *^9- Col. I .

22 dl^

^he traditions of the ]t^i. \^^

22cl!y, We find him fignified by El nechür^ i.e.
Strange God. This we fee in Zeror Hammor^ in the
Pay aß a Shophetim \ || where it is fa id, '* "There ßatl
*< be no fl range Gods in thee% ; meaning Sammaely
*< which is the Old Serpent. *'

23^/y. He is called Saraf meofef^ i, e. the Fiery
Flying Serpent ; particularly in Rabbi Bechaih Ex-
pofition on the Five Books of Mofes^ in the Paraßä
Balaf ^ where it is faid, *^ The great Accufer of
*' the Ifraelites in Heaven, is the Pnnce of Wildnefs,
'* the Fiery Flying Serpent, and the Soul of the
'' Globe of the Planet Mars. *'

This Sam?naely according to the Rabbins, is He
that deluded our Firft Parents in Paradife. Rabbi
Menüchem von Rekanafs Expofition on the Five
Books of MofeSy in the Paraßja Bereßith^ *f gives
the following PalTagc, " The wicked Samfnaelnid.dc
«' a Covenant with all the Upper Gods againft his
*' Lord, becaufe the Holy and Blefled God hadfaid
*^ to ^dam and Eve, *j| Jnd have Dominion over
>' the Fiß of the Sea. How can I prompt them
" that they Sin, and be driven out before me ?
'< Then came he with all his HoUs, and lookexl
<« himfelf out a Mate on Earth, that was like him,
<* and found the Serpent, which had the Likenefs
*« of a Canael *, on which hefeated himfelf and rode
*' on her Back, and went to the Woman Eve^ and
** thus accofted her ; Is it fo, that God hath faid,
" Of every Tree in the Garden thou may ell freely
^« eat: Thinking within himfelf, I will not ask,
*« or add more, fo as to give her Room to
<' diminilh ( my IVords. ) To this fhe anfvver-
** ed, He has only forbidden us the Tree of
*« Knowledge, which is in the Middle of the Gar-

'1 Tol 141. CqI I. % Pf. It. 9.

^\ F4 24. CoL J. *(j Gen. i. 2g.

8b? <^ den.

194 "^he Traditiojis of the Jews.

*^ den, and has faid, * "Thereof ye ßall not eat ; nor
" fliall ye touch it ; to the End, that ye die not
^' thereby. She added Two Words, namely, Mip-
«' peri hae% \ i. e. the Fruit of the Tree ; where-
<' as, He (namely God) only faid to them, Meezy
*' i. e. of the Tree. She alfo (Eve) declar'd, that
<« God had faid, thou fhalt not touch it, to the End
*' thou may'fl: not die-, whereas God faid no fuch
*' Thing. What did the wicked Sammael? He went
*' direiflly and touch'd the Tree. Then fpoke the
*' Tree and faid, the Foot of Pride come not near
<' me-, nor let the Hand of the Wicked move
" me : O thou wicked one, touch me not. Here-
*' upon he {Sammael) went to the Woman and faid^
" I hare touch'd the Tree, yet am Hot dead, nor,
*' though thou touched it, fhalt thou die. But
*' when the Woman was come to the Tree, and had
*' touch'd it, fhe faw the Angel of Death coming
*' againil her, and fhe faid, Peradventure now I fhall
^' die, and God will create another Woman^ and
*' give her unto Adam. Behold I will perfuade him
*' to eat with me. If we die, we iliall die together ;
*' and if we live, we fhall live together. Then
** took fhe of the Fruit of the Trqe, and gave there-
" of to the Man Adam -, and both their Eyes were
'' opcn'd. But his Teeth being fet on Edge, he
" faid to her. What is that thou hafl given, me to
*' eat, which hath fet my Teeth on EdgeP " This
Tranfaclion is more largely {tl forth in the Talmud
printed at Amflerdam \ in the Treat! fe Avoth^ of
JRabbi Nathan, f and the Thirteenth of the Chap-
ters o^ Eliefer ; as alfo in Sepher hahha hir\\ : In
which laft Treatifc, it is fuggefted. That Satan car-
ried Eve clofe up to the Tree by Violence : And

* Gen. 2. 17. t Fel. i. Col. 2. (j Fol. 12- Col 5,4.

when

The ^rädiflom of the ]qw$. 19^-

when, after this Manner, ilie had touch'd jt, he faid^
to her. As thou dieftnot by touching the Tree, nei-
ther wilt thou die, tho' thou edteft (of the Fruit)
thereof : Whereupon üit eat of the Fruit, and gave
of it to Adaniy and to all the Animals except the
Bird Pha:mx.

With Rcfpefl to the Envy of Sa?nmaeU the laft.
mentioned Treatife, \n t\\t Parafcba Bereßoith^ Q\xt
of Medraß) Rutb^ gives us the following PaiTage :
*■' When the Holy and Blefled God made Man, be
*' form*d him out of the Ground out of the Tem-
*^ pie, and having fet him upon his Legs, all the
<' Creation came to worihip him , ( the Man ).
*' And what did the holy and bleiTed God then ?
*' He took him from the Place, and fet him in
*' Paradiff, and made him ten Wedding Heavens,
*' like thofe which he will hereafter prepare in
" Paradife for the Juft. And the miniftring An-
'^ gels came dov/n and rejoic'd before him ( the
*' Man) . God likewife endow'd him with the mofl:
<' confummate Wifdom. But when «S'^^^^f/^^i'/defcen-
'* ded, and faw the Glory that Adam was plac'd in,
*' and the minifbring Angels ferving him at his
*' Wedding, he envied him. What did he? He
" took the Serpent, and transform'd it into the
'' Likenefs of a Camel •, and riding thereon, came
'^ down and feduced him {Adam) into a Tranfgrff-
*' fion of the Law of his Creator."

Of the Nuptials of Adam and Eve^ we "have the
following Account in the Treatife Othioth or Ofios^
written by Rabbi Akkiva *, " The holy and blefled
" God invited them both to the Feail, which was
*^ made up of the choiceft Vi6luals, and the mofl:
*' exquifite Dainties in Paradife, and prepar'd for
*' them Tables of Jewels , each Jewel being an

Fol. 6. Col. 3.

Hun-

1 QÖ' 7^^ Traditions of the Jews. ^

•« Hundred Ells long, and Sixty Ells wide : AncJ
*' Variety of delicious Food was fet before them ;
*^ as it isfaid, * ^hou prepareß for me a Table, The
«' miniftring Angels were employed in roafting the
♦' Flefh, and cooling the Wine. But when the Ser^
*' pent came and faw the Honour that was done
<* them {Adam and Eve) he caft an envious Eye upon
*' them, and was full of Paflion and Spite againft
<^ them." The Like is found in feveral other Rab-
binical Treatifes.

That Sammael had been one of the Seraphims, we
are inform'd in the little y^/^«^ Rubeni f under the
Title Sammaely out of Sobar^ in the following Man-
ner. " Before the Firft Man had finned, Sammael
" was one of the Seraphims *, and had Six Wings;
«« but he fell off from the Lord &c. But when he
«^ had feduced j4dam to tranfgrefs, he was caft out
*« of Heaven ; as we read in the Jalkui Skimoni ||
«* to the following Effed, He {namely God) fet
•* them all Three before him, and pronounc'd upon
** them a Sentence of Nine Curfes, and of E>cath \
*« and cafl Sammael^ with all his Hod, from his
"^^ Place of Glory, and out of Heaven ; and cut ofF
"^ the Serpent's Feet ; and added this to her Punilh-
*^ ment, that once in every Seven Years, fhe fhould
^-"^ with great Pain to her felf be itript of her
^^ Skin."

But Sammael (thzt is, the Devil) would^ it feems,
when he was caft out of Heaven, have dragg'd Mi-
chael along with him, according to the following
PafTage in Rabbi BechaP^ Expofition on the Five
Books of Mfifesy in the Parafchmacar emot^ § '' In

■*Pf.23.s. +Nmn.3. II Fol.?. Col. 4. N. 27. J Fol. 139. Cot i.

Me-

^be fraditloni of the Jews. 197

Medrafh It is faid, " That the holy and blefTed God
*'* caft him, namely Sammele and his Band, down
«* from Heaven ; and that he {Sammael) took hold
** of the Wingi of MichaeU to pull him down along
<' with him^ but God refcu'd him, for which Rca-
«' fon, the Angel Michael is called the Efca^ed^ov the
*' Prejer^edr

We have already fhewn a Ti*adition of the Jews^
th^Lt Sammael lay with Eve^ and begot Cai». Upon
this Matter we add the following Paflages. In th^
Jalkut Chadajh, under the Title Adam^ 'tis faid *
«* Eve concciv'd by Sammaely and biought forth
^' Cain ; and when Ihe faw, by his Shape, that he
*^ was unlike the lower Creatures, and that he was
** of the upper Creation, fhe fiid, -f I have gotten
*' a Man from the Lord. ^* Again it is faid | He,
*' Sammael^ lay with Eve^who conceived by his Im-
*' purity, «and brought forth Cain't whofe Shape
** was not like that or other Men." Rabbi Mena-
<' chemvon Reckajiet^ in his Expofition on the Five
Books of Mofes^ in the Parafcha Bereßith^ on the
Words, § And Adam knew his Wife Eve^ writes
thus, ' ' Know then, that Cain was formed from the
*' Impurity, and chat Drop which the Serpent injec^
** ted into Eve : But as it was impoffible, without
•' the Mixture of ^Jj;«'iSeed, for the Spirit to cloath
*' itfelf with a Human Body, and be brought forth
** into this World ; fo the Saed of Adam furhiih'd
*' Means for the Cloathing it with a Body, There-^
** fore; he (namely Cain) became a Murderer : As it
'* is faid, ** Out of the Serpent'* s Ro9t ßall come
•' forth a Cockatrice. For fuch was the infiqcntial

* Fol. 5. Ö0I. 3 . N. 1 2; t Gen. 4» i, H F^I. 4» Col- 4- N. 43
4 Ge». 4. «. •*irawh. 14. 29.

ipS "^'he Traditjons of the Jews.

" Nature of the Jadgment upon him {the Serpent)
*' Andjonathan.iht Son of UJiels.on whom bePeace^
*' writes thus : And Adam knew his Wife, who had
•*' conceived by the Angel SammaeU was pregnant,
^' and bare Cain^ whofe Refemblance was like the
*' upper (Creatures) and not like the lower. Andflie
*' faid, I have got the Man, the Angel of the Lord.
To the feme Purpofe we read in the hidjalkut Cha-
daß,"" under the Title Adam ; alfo in the great Jalkut
^Ruheni f, and in feveral other Pv^bbinical Trea-
tifes.

In the Treatife Avotb, of Rabbi Nathan, m the
Amflerdam "fiilmud |! it is iaid, The Serpent had an
Inclination to take Eve to Wife. The Words run
thus : '« What had the Firft Serpent at that Time
*' in his Mind ? He faid within himfelf, I will go
*' and murder Adam, and take his Wife, and be
" King of the whole Earth : I will walk with my
*«= Body eredl, and eat of all the Dainties of the
'' World. Then faid the Holy and BlelTed God to
'' him, Thou haft faid. Thou wilft murder Adam^
«' and take Eve to Wife -, therefore I will fet En-
«' mity between thee and the Woman. Thou haft
«^ faid. Thou wilft be King over the whole World :
•< Thou fhalt therefore be curfed above all Cattle.
" Thou haft faid. Thou wilft walk with thy Body
*' erea ; therefore upon thy Belly fhalt thou creep.
*' Thou haft faid. Thou wilft eat of all the Dainties
«« of the World ; therefore Duft ftialt thou eat all
*« the Days of thy Tife.'*

_ The Spots which are feen in the Moon are tradi-
tionarily faid, among xhtjews, to have been caufeft
by SammaeL Thus Rabbi Menachemvon Rackanat

*N. 52. fFoI. 24. Col. I. jFol. I. Col. 2.

T^he Traditions of the Jew«. 199

n his Expofition on the Five Books of Mofes, in the
Parafchd Mezora. " The Spots, fays he, that are
" feen in the Moon, and always appear there, are of
'' the Filthinefs which the old Serpent caft upon the
*' upper Moons : But hereafter that Filthinefs will
*' vanifh ; as it is faid, * And the unclean Spirit I
*^ will drive from the Earth,

The Rabbins lay a Multitude of Evils more, to
the Charge of Sammael, Particularly they fay,
he is the Caufe of all Quarrels and Confufions. To
this Purpofe, in the Wide Jalha Rubeni, f 'tis faid,
" Rsihbi Moße bar Nach?/ian hzs written, that the
*' Eighth Sephira is call'd the Filthinefs oiSammaely
'' We have it alfo from Tradition, that he creates
'' Quarrels and Confufions in the great Schools, and
" that all thofe whom he influences, are Liars, and
*' keep not their Words •, they alfo ftir up War".

The Jews have ever reckoned him their Adverfa-
ry.In tht Jalkut Chadaß || 'tis faid,".S'jwj^^^7accufeth
'' the Ifraelites always ; but when, on the Feaft of
*' Peace-offering, they give him a Goat, he be-
" comes their Mediator." To this Purpofe is like-
wife the following Palfage in the Treatife Shaare
cray**pnnttd 3.1 Mantua. '' 6^j;^;«ä^7 always oppofes
" tht Ifraelites, and accufes them ; but on the Feaft
*•' of Peace-Otfering, Sammael hath no Power to adl:
*' againft them " Th^Jalkut Chadaß § fays, The
" Word Hajfatan maketh, through the G<f;>^^rn>,
" 364; but the Year has 365 Days : By which it
" is intimated, that Satan reigns every Day in the
*' Year, except on the Day of Peace Offering, on
" which he hath no Mouth to accufe." Here we
muft obferve, that his Mouth is Itopt by Means of
the Prefents that are made him on that Day.

• *Zach. 13. 12. f Fol. 8. N. 53. |IFol. 1 18. C0I.4.N.79
«'^ ftf/. 26. Cal. 10. S ^'^- 100- ^<^^- 3- N. I.

C c T

The

^60 'J'h^ T'raditiom ef the Jews.

The Annual Prefent which the J^ws make to Sam-
mael, is, as we have fhewn already, a Goat. And
this, they fay, is the Goat mention'd in Levit. i6.
21. where he is called y%W, i.e. the Scape Goat.
And in the Jalht Chadaß * out ot Sohar^ we have
the following PafTage. " When Sammael receives
t •«' the Goat, and the Ifraelites have thereupon con-
,*« feiTed their Sins, then comes Sammael and is their
*' Advocate or Mediator with God,and accufeth them
" no more, becaufe he hath received a Prefent.
*• Upon which, God faith to all the Princes, Have
«* you feeti him who always accufes my Children;
*' but who, for the giving him this fingle Goat, is
f« become their Advocate ? Hereupon they unani*
** moufly agree, that all the Sins of the Ifraelites
*^ fhall come upon his (Sammael' s) Head. And if
*^ the Nations ftiould know, that through this Goat
*' the Sins of Ifrael came upon their Necks, they
" would ( which God forbid ) not fuffer an Jfrae-
** Hie to live, not even a fingle Day."

This Matter having been reprefented to tht Jews
as an abominable Service done to the Devil, Rabbi
I/aac Karoy in his Book ^oledoth has defended the
Service by the following Argument, * " A Prefent
*' is no Service, for Service proceedeth from Love
" and a benevolent Heart ; and all that a Servant
*' gives to his King or Mafter, is done for that End,
" to fulfil his (Mqfters) Will. But a Prefent is gi-
*' ven to one whom a Man fears, to avert an Evil,
«' and to avoid fuffering by him. Of the fame Kind
*' is the Prefent given to SamrnaeL Nay the holy
*' and blefTed God fendeth, from his Table, of
his own Provifions to the Planet Mars {i. e. Sam-
** mael^ or the Devil) to prevent his hurting the If
*' raelites,^* What an extravagant Apolo^v !

Lgant Apology

""Fe/, 101,0/. 3.iV, 21. f M z$, Cal t.

And

The Traditions of the ^t^%. 20 1

And the Rabbins fay, Joh was plagued by Satmu
becaufe he had made no Prefent or Gift unto Sam-
mae'L Concerning which, in the Jalkut Chadaßo * un-
der the Title Beth ha?}itmkdoß^ out of Sohar^ we
have the following Paffage : *' It is written of Johi
*' -f* And he offered Burnt Offerings^ according to the
'' Number of them ail. But a Burnt Offering afcen-
'' deth only to the moft High ; fo that his Offer«
*' ing was made only to God, and the Sitra achera
" ri. e. the other Part'j) I mean the unclean and
'* wicked Spirit had no Share in it ; wherefore Satan
*' had Power over him: But if his Offerings had
_** been wholly Burnt Offerings, and he had given
*' Satan fome Part of them, \\t {Satan) would have
" had no Power over him.'* And jj in the fame
Treatife, it is faid, that Abel g'xwt fome Part of his
Offering to Satan. The Words run thus, '* The
" Offering of Abel was accepted, becaufe he devo-
*' ted the principal Part of his Sacrifice to thei
^' Holy and Bleffed God -, but, neverthelefs, he gave
*' one Part to the Sitra achera. the other Party,
'« (that is, /^ the Devil): But Cain a6ted differently ;
" he gave the principal Part ot his Sacrifice to the
*' other Party, and but a fmall Part to the Holy
*' and Bleffed God -, wherefore it was not aceptable.

Sammael being Chief of the before mention'd Prin-
ces, who are faid to govern the Nations of the
World, we have ..fearch'd the Rabbinical Writings
to find over what particular People Sammael himfe|f
is faid to prefide » and we have found, (hat the Rab-
bins affign to him Efau, that is, the Natives of Afric
for his Portion. Rabbi Menachetn von Reckanet, in
his Expofition on the Five Books of MofeSy writes
thus : '' The Holy and Bleffed God hath commau-

• J>/. 40. Co/. 2, ATjj. t Job. I. s- H M ö.C^^- «• ^-7''

^' ded

202 The Tradifwis of the Jews .

"" dedus, on the Day of Peacc-Offcring, toiend in^
'' to the Wildernefs, to the Prince who governs
*' there, a Goat, which is due to him as Lord there-
" of. From his Power and Influence are deriv'd
«' Deftru6lion and Defolation : In aWord, he is the
«' Soul of the Planet M^rj; and has his Part among
" the Nations of jE/^^, a People that inherit Sword
'' and War." The fame we find in Rabbi Bechai's
Expofition on the Five Books of Jlfö/?5.

On this Account Sammacl^ among the Jev^s^ is
llil'd by the feveral Appellations following.

ifl. He is called Sharojhel Efau. This we find in
the Treatife Shene Luchoth habberltl\ * where it is
faid, '' The Prince of Efau^ who is the Accufcr
*' Sammael^ is the Evil Nature : He is Satan ; he is
*' the Angel of Death." And in Zeror bafnmor f
it is faid, '' Becaufe he (Jacob) tarried on his Way,
*' he was bit by the old Serpent, which is Satan,
<« or Evil Nature, which was SammaeU the Prince
*' of Ej'auP And Abarbenel in his Explanation of
the 6^ Chap, oiljaiah^ \\ writes thus, " Iris already
<' known to thee, that Sananael is the Prince of
E^au^ The fame we find in m.nny other Treatifes.
^d^. He is likewife ftiled Memnnneh de Efau^
!.. e. Efau's Confervator ', as we read in the great
Jalkut Ruheni^ § in the Parafcha Vajißach» " He is
" One that is loft to Shame. Such a One is the
*' Memunnehde F.fau^ i. e. Efau" s Confcrvator \ who
«' was acquaintsd with the Temper of Jacobs and his
" excellent Difpofition, yet was not afliamcd in his
*' Prefence."

3^/)'. He is called Sarßel Edorn^ u e. the Prince
*^ of Edom \ particularly in the Jalkut Chadaß \ **

• Fol. 132. Col. I. f Fol, 46. Col. 2. 11 Fol. 03. Col. 4.
S Fol. 60. Col. 2. ** Fol. 80. Cpl.4. N. 20,

wher^

The Tradition of the Jews. 203

where 'tis faid, '' Our Sages, of blefled Memory^
*' have faid, that the Holy and Blefled God will de-
*' ftroy or kill Sammael^ the Prince of Edom: Not
*' that God himfelf will deftroy him, but he will
'* take hold of the Forelock of his Hair, and Elias
«< will flay him." In the little Treatife Jfkath Ro-
chely it is ][faid, " That God hereafter will vifit Chrif-
iendojn with Ten Plagues.'* And thereupon follows,
** Then fliall the Holy and Blefled God cafl: down
SammaeU who is the Prince of EdomP

^thly. He is called Appotropaßel Edom^ i. e. the
Provider and Nurfer of E dorn. This we find in the
Jalkut Chadaß * in the following PalTage, *' The
*« Great Prince Michael, who is the Provider of
«' Ifrafl^ came once into the Prefence of God, and
•-*• faid to him, O thou Lord of the World, when
^' Ihall the Ifraelites be relcafed from the Edomitißt
*' Captivity ? For behold, thou haft written, when
'' they have fuffer'd great Hardfliips, they are to be
'' delivered from their Captivity. Then faid God,
" Sammaei, which is x\\t Appotrofa ßoel Edom^ i.e.
*' the Provider oi' Edom, fhall come and argue with
'' thee. Now when .9^;;2^;2^(?7 came, he faid, O thou
" Lord of the World, thou hafl: faid, the Ifraelites
<^ fliall continue in Captivity till they have repented;
'* but now they are wicked. Whereupon the Holy
"- and BlefTed God rebuked Satnmael, becaufe he
'' fpoke Evil againfl 7/7 W : Ar\diSammael?itvfThx^T.
** Thouland Miles from thence. Whereupon God
*' faid to Michael, Thou fliouldft before have fttn
«« the Words, f If thou turnefl to the Lord thy God :
*' And then, || The Lord thy God is a merciful God.
" To which Michael replied, O thou Lord of the
^' World ! art thou then in vain call'd the merciful

* Fol' 46 C*/' 4. X ^^^^ 4- 30- B I J»

" God

Ä04 ^bi Traditiotts of the Jews.

** God, that thou Ihouldrt not have Compaflion on
*' them, alcho' they are unworthy of it? Then faid
«• God to him, I have fworn it, that I will not de-
«« liver them till they turn unto me -, and if they
«« turn unto me butfo much as the Point of a Nee-
** die, then will I open unto them a wide Gate.**
The fame in other Words, is faid, in the great Jd-
kut Rubeni*

ßtbly. He is called Rabha de Edcm^ i. c. Lord
or Prince of Edom •, as we read in the little Jalkut
Rubeni^ ' where, on the Words, * Md there wreß-
led a Man with him^ we find it faid, *' This is
** Sammael^ tht Rabba^ chat is, the Prince of £^(?^i
«^ and he ftruggled to have Jacob under Servitude
*^ to the Edomites : But Jacobs on Account of
** his great Merit, was not delivered into his
<* Power. "

Sihl-j. He is called Cocho ßel Efau^ i. e. the
Power of Efau ; and Coach malchath Edom, i. e. the
Power of the Edomitiß EmTpire. The Firft of thefc
Appellations we meet with twice, in Shcfie luchoth
habberith, > and a little farther, thefe W^ords, ♦
^' His Power above is Saminael, v/hich is Satan y
""^ and Evil Nature. '** The other is raention'd in
Rabbi Bechai*s Expofition on the Five Books of
MofeSy ^ in the Parafia I'afria, in the following
Manner, *' Jacob (of whom we read, Gen, 4^*
'* 24.) is the Power (the God) of Jacob, But
<- Coach malchath Edom-, is the Power of the Edomitifi
*• Empire^ as is mentlon'd in Jerem. 46. i^. in
** thefe Words, Thy valiant Men : " The Rabbi,
having faid, a little before, that '' Sainma'el is
** called, in the Plural Number, fhy valiant Men,

• Fol. 169. Col. 2. (i) N- 12. (2) Gen. 32: 24. (}) Fol. 234.
C^L I. (4) iV/. 243. O/. !. (5) FäL 135. Col, 2,

/ . «« be-

The Ira Jit ions of the Jews. 205

*' becaufe he being the Prince thereof {of the Edo-
*' mtü(h Empire') as we have before obferv'd, all the
*^ valiant Men there ; which are fubjefted to his
*' Power, are comprehended in him.

ythly. He is called Saroßel Romi^ i. e. the Prince

over Romey or the Roman Prince, or Prince of the

Roinan Empire : Or Sara ßel K er ach Romt^ i. e.

the Prince of the City of Rome. The Name Saro^

or Sar Jhel Romi^ we find in Rabbi Bechai's Expofi-

tion on the Five Books of Mofes^ * in the Paraßa

Mikkez in the following Paflage, " Ten are written

*' down in the High Judicatory, and are given to

*' thcwkktdSammael, toSaro Jhel Romi^ the Prince

•' of Ro?ney or the Roman Prince. '* And Rabbi

Me7iachem von Rekanet^ in his Expofitionon the Five

Books of Mofes, ' on the Words * For my Sword

fiall be bathed in Heaven^ behold ; it Jhall come down

upon Idumea, gives the following Explanation^

This is the fame that our Sages of blelTed Memory

have faid, in ^'' Sepherhechaloth^ oi SammaelSaro fiel

*' Romiy that is, the Prince of Rome^ and his Pow-

«* ers. The Vengeance which (hall overtake him,

" is with-held 'till his Time is compleated, in which

</: ihall be fullfill'd what is written, » And it fialt

r^vcome to pafs in that Day ^ that the Lord fiall puniß

*''- the Ho ft of the High Ones^ that are on high ; for

*^' he, namely, Sa7n7?ia€l^ with all the Princes of the

'' Regions on high, fhall then be kilPd, cut, and

•-fjcaft away, like the Goats and Lambs on the Day

^/ of Peace Offering. "

2thly. He is ftilled Sar Amelek^ i. e. Prince y/-'
malek ; which we read in the Jalkuichadaß^ ^ " The
*' Prince Amalek is Head among the Kellifcthy
*' i.e. Shells ; by which, as has been faid, is un-

♦ Fo^i. Col 4 (i) F0L 53. Cel. 4. (i) K 34. c. . (i> l(~
2 4. 2 1 . i\) Fol. 109. C»h 3 .

der-

2o6 ^he Traditions of the Jews.

♦* derftood, the Evil Spirits •, wherefore he is called
^^tiyfrnaleky which figniße«, Jm Kaly a Loofe People ;
*^'or a People (^conjifiing) of 130, h^C2^\xk Amalek
*' came with igo Chiets of Sainmael\ the Word
*' Sammael makes (/iE^rö* //??<? Gematria^ he means,
*^ -w<? fiippofe) the Number 131, becaufe he has a
*' Hoit of 130.

o//^/\. He is tcrm'd KeUfath Edomvd Amaleky i. e.
The X*?///^, or, Shell of Edom. This we find in
Emek ha??imelecby ' thus, '' *S'^w;«ä^7 appears above, in
*' the Likenefs of an Ox, or a Hog; butefpecially,
♦' in the Time of Peftilence ; againft which, God
^^ preferve us, he appears to Men in the Likenefs
*' of a black Ox-, and whoever fees him, is certain-
*' ly not faved. And the Names, Ox, Afs, Dog,
*' which he bears, and which fignify the Kelifa,
" or, the Shell of Edom, Ifinael, and Amalek,
*' plainly fhew, that he is of the Brute-Kind.

lothly. He is called Cocho ßel Amalek, i. e. the
Power of Amalek as appears in the Treatife Ma-
arecheth hadahuth *, thus, " Mofes had lifted up
♦' the Ten Fingers of his Hands, in the War with
•' Amalek, in Refped of the Ten Sephiroth, or, Se-
** phirosy in order to unite them all into one Crown,
«* which is the Might of Ifrael, which fought for
•^ the fanie,^c. All this was neceffary for Mofes to
•* do, with Refped to the Power of Amalek, who is
«' nourifh*d fromthe Side of a Serpent, that is, from
'' the Left Side, namely, . Fear -, wherefore the
«« fame Power is called Sammael, and he is the
«' Prince of Efau," - .

The Reader will judge from this Detail of the fe-
vcral Names of Sammael, among the Jews, how
far they make Chrifiendom fubjedl to his Power.

(i) To!. X30- Cei- i,ch, u- (z) Foh 2^-j O/. i.

%he-^yaditio?2s of the Jews. 207

In trie Treatife Sepher hahbabir, ^ which treats of
the Delufion of Adam and Eve^ it is fa id, *' Sam-
macl is' punifh'd by being made P''ince of the
wicked Efaii. But the Holy and Bleßed God,
hereafter, when the Empire of the Edomite^ fliall
be rooted out (which will be quickly, and in
our Daysj will bring him down firft ; as it is
laid, ^ The Lord ß all piiniß the Ho ft of the High
Ones J that are on High.
The Rabbinical Writings inform us likewife,
xh-^l' Leviathan is the Prince of Edorri\ particularly,
the -Trea tile C(^/)/;//?ör upherach^ 5 where it is faid,
** Gabriel (hall hereafter have a Chace with Levia-
" thaji; as it is faid in Job^ ^ Canft thou drazv forth
" the Leviathan iiüith a Hock ? &c. The Meaning
" of which is, that Gabriel fhall, hereafter, have a
'' Ghace with Leviathan ; that is, a War with Levi-
" athanthc Prince of Edonii-, as it is faid, ^ Who n
'' he that coineth from Edoni ? " And in the Trea-
tife, Majhlach uthechiatb hamniethim^ out of the
Book Tekkunifn., 'tis laid, " Upon the Ox and the
" Afs, which are the Reprefentatives of Efau ^nd
" T/hmacU will come riding the two Mefias , who
*' will reign over them,. '* And in the Treatife,
Maarcoheth haelahuth^ ^ it is faid, *' The old Serpent
" IS the Prince ^/ Efau. " In Jalkut Chadaß "' un-
der the Tille Babel, 'ds faid, "• The Raven is the
^'Prince of Edo?n.'" Again, in l\\z Jalkut Cka-
dajh^ 8 we find the following PaiTage, " Sair^
" that is the Hairy Devil, which is the Power of
*' Efau, who makes Strife with the Smooth Man,
*' namely, Jacob, "

(j)Fol. 12, Col. 4. (2)Er. 24. 21. (3) Fol. 132. Col. i.
(4) Ch. 41. I. fs^Ef. 60.61. ^6) Fol- 76. Col. I. (7) Fol
38. Col- 4. N- 36. ^f^y Fol 119. N. '92.

D d ^ayn-

2o8 The Traditions 6f the Jewg.'

Sammael, as we have fhewn, is taken for the
Angel that wreftled with Jacob. And on thefe
Words, ' Jnd there wreßled a Man with him^
Rabbi Menachem von Rakanet^ in his Expofuion on
the Five Books of Mofes^ * writes thus, " It is
" well known to thee, that this Angel was the
*« Prince ofEfau.'* In the Treatife Zeror hammor^
on the foregoing Wordsj'tis faid, *' Thh\s Sammaeh
*' who came to proclaim the Sins of the Ifraelites, '
And in the little Jalkut Ruhem^ * it is faid, '' This
*' is Sammael the Prince of Edom^ who had com-
" manded, thsLt Jacob fhould be under Servitude to
'< Edom,'' And in the faid little Jalkut Reubeni.^
in the Part entitled Sammael, it is thus faid, '' Sam-
*' viae I met with Jacob, ("who had the Refemblance
** of the Firft Man) and combated with him, but
*' could do him no Hurt, becaufe Abraham guarded
*« him on the Right, and Ifaac on the Left Side :
" And when Sammael was defirous to depart from
*' Jacob, he would not fufFer him till he had given
*' him the Blcfiing which he had bought of Efau,
*' From that Time he caus'd JacoFs vital Strength
*' to diminifh by touching the Joint of his Hip-
•' bone." To the lame Purpofe is a PafTage in the
great Jalkut Rubeniy * in the Parafcha Vajzfchlach,
Some will have it, that Sammael appear'd unto Ja-
cob in the Shape and Likenefs of Efau,

Others again fay, that the Angel, which wreftled
with 7^^^^, was Michael, For Inllance, in the Jal-
kut Chadaß "^ it is faid, '^ That fame Angel, which
wTjftled with Jacob, was Michael'' And xwAvodath
hakkodejh, ^ there is the following PafTage. '' In
*' the Treatife Sode rafe^ on the Words Jnd a Man

(I) Gen. 32.24. (2) ^ol. 65. Col. 4. (^3) Fol. 45. Col. 2.
(4) N.I. (5)N. 49. (6) iv;/-6i.Col. 3. (7) Fol. 119. Co].
4.N. lox. (8) C,h,4'Fol5§, Cd.4,

*' wrefl'

The Traditions of the Jews. 209

«' wreßled with him^ SomeTay, it was the Prince o^
" Ejau\ others, that it was AfzV/^^^/.'* Rabbi ^^r-
fati's Opinion was, " That Michael had no Power
" to flir from the Place, till Jacob had given him
" Leave. And when M/V/:>^^/ faid. Let rne go ^ xhtn
^' (aid Jacob to him. Thou arc a Thief and a Game-
" fter. But when Michael fa id. Stand ft ill, behold
" there came the Bands of Miniftring Angels, who
*' faid to Michael^ afcend up into Heaven ; for now^
" is the Time of fmging the Hymn ; but he an-
" fwer'd them, I cannot, becaule of this y<^r^i> v/h©
" detains me." This is likewife found in the great
Jalkut Rubeni ' in the Parajcha Vajzfchlach,

But how can what has been faid concerning the
Angel and Jacobs be reconcil'd with the following
PafTages out o^ Jvodoth h akko de /h^ Chap. 12. in the
3d Part, * where, on thefe Words * The yh/gel, who
redeemed me from all Evily hlefs the LadSy we find the
following Matter. " What makes it demonftrablc
*' that this Angel was not one of thofe who were
^' created without a Body, is the Expreflion of J^-
" cob^ when he faid, blefs the Lads, And far be it
'' from our Holy Father, on whom be Peace, that
" he fhould defire a BlefTing for his Sons from an
" Angel created without a Body. For the Blefling
" is not coveted but from him in whole Power it i«
" to blefs, that is, the only ever blellcd God; and
*' whoever defires a Blefiing of any other Being,
*' has no other God Qhan that Being) \ of whom it
*' is faid ^ They have for fake n me the Foiaitain of It-
<< ruj^g If^atery for broken Cißern$ that can hold no
*' Water:'

' The Jews arc faid, up and down the Rabbinical
Writings, as we have fully Ihewn, to be under the

(i)FoI. 61. Col. I- (2) Fol. 70. Col. 2. (3) Gen- 48. 16.
D d 2 Care

210 ^he ^r adit WIS of the ]cv/s.

Care and Government of no other than God himfelf;
yet it is fometimes faid, that the Angel Michael is
their Prince ; particularly in the Treatife Shaare
ora^^ where it is faid, '' The blcffed Lord hath given
*' to the Ifraeiites a Prince, the High Prieft Mi-
'' cbaeU who carries the Enfign", And Rabbi Jo-
feph hen David Jachjah^ in his Expofuion on the Pro-
phecy of Darnel^ on the Words -f And at that "Time
Jhall Michael fl and iip^ the great Prince^ iv hieb ft an-
deth for the Children of thy People^ writes thus,
*' The Seventy Nations have Seventy Princes in
" Heaven. Ifrael alfo has a Prince, namely Mi-
*' chael. But there is a Difference between the Go-
*' vernment of the Prince of Ifrael^ and that of the
^^ other Princes, For the Princes of the Nation?,
*' are the Gods of the Nations-, and the Nations treat
*' them as their Gods •, neither are the Nations pro-
«' videdfor by any but their Princes : But the Lord
«' takes Care of the Ifraeiites, akho' Michael prefjdes
*"' over them •, which he does only by the Command
^' of his Creator, without whofe Inftructions he nei-
*' therdoes grext Thing nor fmall.

TheReafon of his being caliM the Prince of the
Ifraeiites^ is given in Avodcth hakkodefb. Chap. 4th.
in the 3d Part, entitled Chelek haltachlnh\ |! thus,
^* He is called fo for no othtr Reafon, but that he
•'' enquires into their Wants, fpcaks for them, and.
«' is their Mediator." In Shcmolh rahha § it is faid,'
^' This is 3f^V^^r/ himfelf, of whom it is written,
" Dan, 12. I. And at that ^imc ßallM\ch2it\ ftand
'' up, the great Prince who ftandeth for the Children of
^' thy People-, and he has this Name given him, be-
*' caufe he follicites for NeceiTaries for the Ifraeiites^
^' andfpeaks for them j as it is faid^ Zacb. i. 12.

ro:.6o. C0L3. f Ch.iz. I. |! Fol. 59. Col. 2. ^Ch. i§.

^he traditions of the Jews. 2 1 1

*' ^'hen the Angel of the Lord anfwer^d and f aid ^ O
^' Lord of HoJtSy wilt thoii not have Mei'cy on Jeru^
^' falem ?

With Regard to the Time he was made a Prince
over the Ifraelites; the Rabbins are not agreed. We
find in the Jalkut Chadajh^ * the following Paflage.
*' This was Michael. At the fame Hour, the Band
^' of Michael^ or the Angels which were under him,
>' thought to put Jacob in Fear, till the holy and
" blefied God appear'd to him. I'hen (aid God to
" Michael^ Thou haft maim'd my Pricft Jacoh^ and
^' hurt his Hip in wreftling with him. To which
" .^6v!?^£'/ replied, O Lord of the World, behold I
" am a Prieft. True, faid God, thou art a Prieft
^' in Heaven ; and he is one below upon Earth.
" Hereupon M'tchael immediately befought Ra-
" fhaeU faying. My Companion, ftand by me in
'' this Extremity, and heal him {Jacob on his Hip)
'"• And the fame Hour(i^^^/)^^f/jcame down and hea-
'^ led him. Then faid the holy and bleffed God to
^' Michael, why haft thou done fo unto my Firft
<' born ? And he anfwer'd, O thou Lord of the
^' ^Yorld, I have done it for thine Honour, becaufc
'' he fhould not ftand in Fear of Efai^, Then faid
*' God to him, From this Inftant thou ftialt be the
^' Mediator of his Seed, &c. " We find the
fame Matter in the little Jalkut Ruheni f under the
Title Malach.

But in the laid jalkut Chadafh, we find another
Time mentioned when Michael was appointed the
Prince or Mediator of the Jews ; and that was
when Solofnon had built the Temple. The Words
run thus, '^ When David had finned, tho' God
'* pardoned him, yet would not the Angels fuffer

* Fol 91. Col, 4. N. 171. t N. I2Q. II Fol 61. Col. 4

'' hi

him^

212 The Traditions of the Jews.

<' him to enter the Gates of the Upper Jerufalejn, till
♦' Solomon had built the Temple ; then did God or-
*' der Michael -diTidS^xty Angels to be the Protec-
*' tors of IfraeL Ac the fame Time Michael fuf-
*' fer'd David to enter the Gates of Jerufalem^ and
** introduc'd him into the Company of the Patri-
*' archs ; agreable to that Scripture, * The Stone
*' which the Builders refufed^ is become the Head Stone
*' of the Corner ^"^^ Rabbi IfaacKary^ in his Expofi-
tion on the Five Books of Mojes^ called Toledoth Hz-
hack in the Parafha Shemini^ + is of another Opi-
nion. For on the Words, ii And the Glory of the
Lord appeared to all the People^ he fays, '' In the
*' Word Nirah are the Letters of the Name Aharon\
'^^ and in the Word Alechem^ the Letters of the
^' Name Michael^ Prince of Ifrael^ denoting that
*• the Divine Majefty, in Honour to Aharon^ pub-
<« lickly appear'd to teftify to Every one theRemif-
"« fion o{ their Sins in Relation to the Molten Calf.
*^ It farther intimates, that in Honour to him.. Mi-
*' chael was the fame Dav appointed Prince over
*' Jfrael''

Thefe are the Things the Jews conceive concern-
ing their Prince MichaeU and the Seventy Princes
of the Nations : But here we muft obferve, that the
Je'.vs themfelves acknowledge, that Ifracl is no lon-
ger their Title, but is given to the Gentiles. In
Echa Ralhathi § on the Words ** He hath cut off in
his fierce Anger all the Horns of Ifrael^ it is thus
v/ritten, " There are ten Horns, the Horn of Ab r a-
*' ham^ of Ifaac^ of Jofeph^ of Mofes, of the LaWy
*' of prießhccd, of the Levites^ of Prophecy ^ of
*' the Temple^ and of Ijrael ; to which Some add the
*<• Horn of the Af^///^5 &c. All thefe were given to

• Pf. 118.22. t /(?/. 70. Col. 2. { Lev 9. 24. ^Fol. 303'
Cc/. X, »»Lara. 2. 3.

^« the

The Tradkions^ of the Jews, 2 1 3

*«- the Fleads of the Ifraelites ; but the Ifraelites hav-
'' ing tranfgreffed, they {the Horns) were taken from
*' them ; as it is faid. He hath cut off in hh fierce An-
•' ger^ all the Horns of IJrael\ and they are difpofed
i*^ amongthe Nations of the World." To the fame
Effed- the Medraß Tillim^ * on the 75th FJahu

But let us return to the Rabbinical Accounts of
Samma'eL We have fhewn already, that he is called
the Angel of Death ; and it may be entertaining, to
ihew the wild Notions the Jews conceive of him in
that Capacity. But before we do this, let it be ob-
ferv'd, that the Jews believe there are two Angels
aflignM to the Office of Death ; the one good, the
other evil ; of which it is faid in the little Treatife
^ufhaarez f *' He that dies in the Land of IfraeU
*' dies not by the Angel of Death, but by a holy
" Angel." And again, {] '^ There are two Angels
" who prefide over Death, one is fet over the Dead
'' who are out of the Land oiPromife^ and his Name
" is Sammae I ; and the other, who has the Care of
^' the Dead in the Lsmd of Ifraely is called Gabriel.
*' Each of them has a numerous Hoft: under his
*' Command -, and thefe Hofts are the Angels of
" Death. Thefe Two are Deputies of the Angel
•' Metraton \ to whom the Holy and BlcfTed God
*' daily makes known thofe who are appointed to
<' Death, and the Number of them. Th^n Metra-
'« ton commands his Servant Sammae I to brino- a-
*' way the Souls that are dcllin'd (to be feparatcd
" jrom the Body) that Day, and which are without
'* the Land of Promife: And he orders Gabriel 10
" bring away the Souls, which are that Day de-
«< ftin'd to be taken out of the Land of IfracL But
" neither of thefe Deputies do themfelves brincr a.

f ol. 3 5, Col- I , t Fßt 1 6. Col. 3 . |( Fci. 3 1 . CoL 4.

" way

214 7'he Traditions of the Jc-^s,

'' way any Souls out of the World, but each of
*- them employs forne ci his Ho(i for that Purpoie,
•' For every Soul is difpatch'd a particular Angel.
•' Thjere are Degrees and Diitin^lions among the
" Angels, a RefpeCb to which is had according to
" the Degree or Dignity of the Soul they are
'' to fetch away. When one of thefe Angels
*' has taken away the Soul, and deliveiM it into
^« the Hands of his Principal -who fent him for it^
^^ lie is extinguilh'd, and perilhes from the World,
*• becaufe he was created only to fetch one Soul."

In Sobar^ in the little 7^//^//^ Cbadaß?, * we find
the fbllctwing Paffage. <•' All the Dead, who die out
^'. of' the Land of Pro?niJe., die by the Angel of
," Death '( that is, Savi7naH^ who is particular! y fo
-*i, named ) wiierefore they are called Nefela^ i. e.
«' Dead Corpfes or Carcafies. The others, who die in
*' the Land of 7//^^^--^? are not committed to the An-
*' gd of Death, but to the Angel of Mercy, name-
*' ly, Gabriel^ who is fet for that End over the Land
*< of Ifrael ; and -they are called Methim^ or Meßm^
'^ i.e. Dead, which- is the Senfe of the Vv^ords, f ^163?
*' dead Men ßjall live ; thefe are the Dead in the
*' Land of Ifrael. Aiy de^d Body fi all arzfe \ that
*' is, thofe that are dead without the Land of Fro-
*' mife. But if thou argueft. If it is fo, what Pre-
*' ference had Mofes^ Aaron^ and Miriam^ above the
'' Reft of Mankind, it may be anfwer'd, that tho'
*' they died out of the Land of Fromije^ yet did
*' they not die by the Angel of Death, but by the
*' Angel of Mercy ; as it is faid, 1| According to the
'* Word of the Lord:'

In Vajikra Rabba, in the i8th Paraßa §, he is
faid, to have no Power over the y^-cc;. The Words

* Fol. 3 1 Col. 3. 4. N. 44. t ^^'' -^' *9* ii I^^"^' ^4' ^'
S Fol. 151. Col- 1.

run

T'he "Traditions of the Jews. 215

run thus : " Rabbi Jochanan fays, in the Name of
Eliezer^ Son ro Rabbi Joje the Galilean^ When the
Ifraelites flood before Mount Sinai ^ and fa id, * Jll
that the Lord hath /aid will we do, and be obe-
dient , The Holy and BlefTed God called the
Angel of Death, and faid to him, Altho* I have
fubjeded all Creatures to thy Power, yet fhalc
thou have Nothing to do with this People.
Why fo? Becaufc they are my Children, Thus
it is written, f 2^e are the Children of the Lord
your God.

The fame we find in Rabbi Menachem "uon Reka-
nat's Expofition on the Five Books of M&fes, |j in
the Parajha Kilija-y and in the great 7^/to Rubeni, §
in the Paraßa Haafinu. In Barmnidbar Rabba )( in
the i6t\\ Paraföa, we have the following PaiTage:
What faid the Holy and Blefied God, when he
gave the Law ? He order'd the Angel of Death
to come to him, and fiid, the W^orld is in thy
Power, except this People, whom I have chofen
for myfelf. Rabbi Eliezer. Son of Rabbi y^y^,
the Galilean, hath faid. The Angel of Death
fpoke thus unto the Holy and Bieffed God, I
am created for no End in this World. Yes,»
fays God, I have given the Authority ro root out
the Idolaters •, but over this People I have
given tliee no Power. *'
The A.ngel of Death, fay the Jewr, has no
Power over a Man fo long as he is iladying the
Law •, according to the following PafTage, in the
Talmudic Trcatife A/<rjaW/c>, % '•^ The Raf Chajda
*' fat reading in the School of the Raf-, and the
*' Meflcnger of Death had no Power to approach
** him, bccaufe his Lips were in continual Motion

* Ei-od. 24. 7, t Deat. 141. ji fo!. 120. Col. 3.

i Fol. 189. C«l.i. :.(FoL 219. Col I. t ^^- ^7' Col. i.

E C '* iS

2 1 6 I'he I'radifwns of the Jews.

" as he read the La'w. Then leap'd up the Meflen-^
" ger or Angel of Death, and perch'd himfelf upon
*' a Cedar-Beam of the School-Houfe of the i^^/;
*' but the Beam breaking, he (RafChafda) ftopt and
" was filent -, which gave th - other an Opportunity
*' to mailer him. *' la the Tahnudic Treatife Sbab-
balby * we have the following PafTage concerning
King Davidy " Every Sabbath-Day, he fat and
*' read and ftudied the Law. The Day on which
*' he was to die, the A^igei of Death prefented him-
*•' felf before him, but could not approach him, be-
*' caufe his Mouth was in perpetual Motion, as he
" read the Law. Then faid the Angel of Death
*' within himfelf, what fliall I do? Now King Da-
" vid had a Garden behind his Houfe, and the An-
'* gel of Death, getting up into the Trees, fhook
'' them fo violently, that David went out to fee
*' what was the Matter, and got upon a Ladder,
"which breaking, he fell down and died." Rab-
bi Salomon Jarchi, in his Explanaton of this Place,
fays, «' He fat and (ludied, becaufe the Angel of
'^ Death fhould not come near him , for the Law
" proteds againft Death.

The Talmudic Treatife Bava Bathra t gives
the following Account of Perfons exempted from
the Power of the Angel of Death. " Our Rabbins
*' teach, that there have been Six, over whom the
" Angel of Death hath had no Power, namely,
*' Abraham., Ifaac, and Jacobs Mofes^ Aaron ,
*' and Miriam. Of Abraham, Ifaac, and Jacobs
" ic is thus faid, becol^ in all ; miccoh of all ; ccl^
^' all. Of Abraham we r. ad, § And the Lord
'' blejjed Abraham in all "Things: Of Ifaac, \\ I
" have eat of all : And of Jacobs \. Becaufe I have

^ * Fol. 30. Col. 2, \Fol. 17- Col I. J Gen. 24. 1

I Gen. 27.33, 4. Gen. 33.11.

«^ enough..

The Tradlttom of the Jews. 2 17

** enough. By which, according to the Explaina-
v" tion of Rabbi Salomon J archie is fignify'd, that
*' they were in want of no good Thing. That which
'' is written concerning Mofes^ Aaron^ and M/iri-
"•' a?n, VIZ, * Through the Mouth of the Lord^ Rab-
'' bi Eliezer tims interprets : Miriam died by a
" Kifs ; which he thus proves ; the Word Sha?7i^
" i.e.' there^ is faid of Miriam as well as o^ Mofes.
*' Moles the Servant of the Lord died there :
" And ot Miriam, f And Mirhm died there. But
" why is it not faid, Through the Mouth of the
*^' Lord? Becaufe it would be indecent.
. In the Treatife Ben Sira, () we find that King
Nebuchadnezzar asked Ben Sira, " Why the Angel
" of Death had Power over all Creatures, except
^' the Generation of the People Milchain, or the Bird
" Phcenix. To which, Ben Sira return'd this An-
" fwer: Not only the 'Bird Phccnix is exempted
'' from the Power of the Angel of Death, but like-
'' wife the Generation of Jonadah, hath been fo ;
" and, as fome fay, feveral other Perfons, who have
" entered alive into Paradife. Then faid he {Nebu-
*' chadnezzar) who were they ? And he anfwer'd
*' him, Enoch, and Serach the Daughter of Jßer ;
* Bitja the Daughter of Pharaoh-, H^ram King of
*' Tyre, ETiefer Abrahafn^s Servant •, Ebedmelech the
'' Moor; Rabbi yd-^/zJ^'s Servant ; Jabetz-, Rabbi
^' Jehofba ben Levi, and the whole Generation of
" Jonadab-, alfo the Generation of the Bird Pha^nix.
*' Whereupon, the King iaid, tell me the Rea-
** fon why thefe People were exempted from the
" Angel of Death .^ To which he anfwer'd, I
'^ will tell thee : Enoch- was favour'd becaufe he

* Deut. 34. 5. f Numb, 20. \, *Fol. ic. Col 2

t Fol. 17. Col. I. .^ '

E Q 2 <' was

2i8 ^he fraditloju of the Jews: |

*« was righteous in his Time -, in which Thing none
" was his Equal •, wherefore he lives in Paradilc.
'' Eliefer, Abraham's Servant, is the Son of CZ;^;;;,
*' Noah's Son. When he had heard his Father's
*' Curfes, he enter'd hinafclf into yf^rtz^^r/^'s Service,
'' and became righteous ; wherefore he is in Para-
*' dife. S er ach J the Daughter of Aßer^ was exemp-
" ted from him, becaufe fhe had faid to Jacob, Jo-
•' ßph is ftill alive. Wherefore Jacob faid. The
*' Mouth which declareth to me the glad Ti-
*' dings of 7ö/?/)/j?, that he (lilliiveth, fhall nottaflc
'« of Death. Biija, the Daughter of Pharaoh, was
" exempted from him, becaufe fhe bred up MofeSy
«' our In[lru6ler, from his Infancy, and becaufe it
*' lliould not be faid, What Recompenfc had Üio:
*' for it P Ebedmdech, the Moor, was freed from
*' him, becaufe he deliver'd Jeretniah from the
*« Dungeon and Mire. The Servant of the Rabbi
*' and Frincejehuda, was exempted from him, be-
*' caufe he v/as righteous, humble, and lowly of
" Mind. Jabez is likewife in Paradife, becaufe
" he was more righteous than all the Men of his
" Time. Rabbi Jehoßa hen Lei)i was freed from
" him, becaufe he was perfe6lly righteous, and was
*« bclov'd of the Angel of Death. He once faid to
*' the Angel of Death, Let me behold Paradife.
" Then anfwer'd he {the Angel cf Death) Gladly,
'' {will I fJjeiv it thee): Come along with me. When
" they were both on their Way, Rabbi Jehoßa faid
" to him, I am fearful of thee, left thou lliouldfl:
*' unawares kill me with thy Sword. If thou lo-
*' veil: me, and art willing that I fhould accompany
'« thee, put thy Sword into my Flands, bcfjrelgo
•' (any farther) and let me behold Paradife in Peace
** {or vAthout Apprehenfion) till I have v'lew'd its
** Apar:ments from the Gates. Then anfwer'd he
^' (the Angel of Death) It is well (or Be it fo) And

fhe Traditions of the Jews. 219

he condudted him thither. What did Rabbi Je^
hoßa ? He Hood on the Gates of Paradife, and,
without flaying to take a View (from thence) he
immediately jumped and defcended into Paridife.
He had iikewife in his Hands {when he jumped
down) the Sword {or Knifc'^ of the Angel of
Death ; and he kept the fame for the Space of
'^tYtXi Years ; when the Holy and Bleffed God fliid
to him, Jehoßoa hen Levi^ Thou haft done a
mighty Deed : Return, to the Angel of Death
his Sword (or Knife). When Jehoßoa had jumped
away from the Angel of Death, and withdrawn
himfelf into Paradife, the Angel of Death gave a
loud Cry, and was ready (prompted by hts Rage)
to deilroy the World. But God caufed him to
be filent ; and p^.rmitted, that his Sword {or Knife)
fhould be return'd to him at the End of Seven
Years. Hiram., King of 7))r<f, God fuffer'd to
enter into Paradife, becaufe he built the Temple.
He was, at Firft, pious : And he liv'd in Para-
dife a Thoufand Years. But afterwards he be-
came proud, and faid, I am a God : For he faid,
'Thou Son of Man &e. Wherefore he was thrull
out of Paradife, and driven into Hell. The Ge-
neration of Jojiadah., the Son of Rechahy was freed
from hirw {jhe Angel of Death) becaufe it {that Ge-
neration) had put in Writing, all the Things
which arc contained in the Book oi Jeremiah., and
was righteous, and had reprovM the Ifraelites.
The Generation of the Bird Phoenix was prelcrv'd
from him, becaufe when Eve had eaten of the
(J^rutt of the) Tree of Knowledge, and givcji
thereof to the Man, fhe envied the Reft ot the
Creatures, and gave (^thereof) to every one to eat:
And feeing the Bird Phoenix ^ fhe faid to him, Eat
of This, whereof all other Birds have eaten. But
he {th€ Phcsnix) faid to her, It fufRceth not, that

you

220 "fhe T'raditlons of the Jews.

*« you have finned againft the holy and blefled God,'
*« and betray'd others to a Neceffity of Dying: You
*« mud likewife come to {temp) me. Wouldit thou,'
*' £tv% alfo beguile and delude me to break the
*' Commandment of the holy and bleffed God, and
^' to eat and die ? But I will not hearken to Thee.
'' Then he rebuked Eve and all the Creatures. And
«' prefently a Voice was heard from Heaven, which"
«« faid to Adam and Eve^ You have not kept my
<« Commandment, but have finned. You have been
*« with the Bird Fhceni>:^ to draw him to Sin like-
«« wife ; but he confentcd not, but feared me, and
«' regarded my Commandment, tho' I had not gi-
«' ven it him. Wherefore I have decreed, that nei-
«' ther he nor his Seed 'iki^W tafte of Death.

The Story of Rabbi Jehoßha hen Levies getting
into Paradife by out- witting the Angel of Death, is
found more at large in the Talmud-Treatife Ke-
iha^'oth *, and in a Treatife in the fame Colle6lion,
entitled Colho f * but the Account in the Colbo^ is
by much the moil particular; arid we ihall therefore,
for the Entertainmeut of the Reader, take the Pains
to tranflate the Whole of it. " Our Rabbins, of
*' Bleffed Memory, fay, that Rabbi Jehoßa ben
" Levi was a perfe6lly righteou? Man. Now when
*^ the Time of his Depai ture from this World was
*' at Hand, the Holy an'i Bleffed God faid to the'
*^ Angel of Death, Comply with All that he requi-
-' reth of thee. Then faid he (t'^e Avgel of Death)
'' (Jchoßoa) The Time üraweth nigh when thou
*' art to depart this World. I will grant- Thee ?'''
*« thou requirefl. When Rabbi Jehofba heaH this^
*' he faid to him, My Requefl to Thee "s that thou
*' wouldfl Ihiew me my Place {or Seaf) -in Paradife.

the 'traditions of the Jews. 221

'' And he {the Angel of Death) faid to him. Go
'' along with me : 1 will fhew it thee. Whereupon
'' Rabbi Jehoßoa faid, Give me thy Sword (or Knife)
'' that thou mayeft not therewith furprife me. And
'' immediately the Angel of Death gave him hrs
'' Sword: And they went together, till they came
'' to the Walls of Paradife. When they were come
'^ up to the Walls, the Angel of Death raifed Rab-
*' bi Jehoßa up, and fet him upon them. Then
*' jumped Kahhi Jehoßa hen Levi from the Wall,
'' and defcended into Paradife. But the Angel of
'' Death got Hold of the Skirts of his Cloak, and
'' faid to him. Do thou come out. But Rabbi Je^-
" hoßa did fwear by the N^me of God, that he
*' would not come out from thence. And the
'^ Angel of Death had not Power to enter in.
'' Hereupon the Miniflring Angels prefented them-
*' felves before the Holy and Bleffed God, and
*' faid, O Thou Holy and Bleffed God, behold
*' what the Son of Levi hath done : He has by
*' Force taken his Part in Paradife, Then faid
*' the Holy and Bleffed God to them. Go and
*' enquire whether he did ever fwear before, and
'' whether he ever broke his Oath, or difenga-
*' ged himfelf from it. And they went and en-
*' quired, and (being returned) they faid. He hath
*^ not, in all tiie Days of his Life, ever broke an
*' Oath. Then faid the Holy and BleiTed God to
*' them , Is it fo ! Then ihall he not go out
*' ( of Paradife ) And when the Angel of Death faw,
^' that he could not draw him out, he faid to him,
*^ Give me my Sword. But Rabbi Jehoßa refused
*' to give it him, till a Voice came from Pleaven,
*' which faid, Give him the Knife {or Sword) for he
*' hath Occafion for it, for the Killing of the other
'■ Creatures therewith. And Rabbi Jehoßoa füd to
" him, Swear then tome, that thou wilit not let it

'' be

222 Ihe Traditions of the Jews.

*' be fcen by Man, or any Creature, when thou ta-
" kcll away the. Souls of them. For he (the Angel
*' of Death') did, before, openly and in the Face of
«' every one, üay Mankind, even the Infant in the
*' Mother's Lap. And the Angel of Death did
«' fwear in that lame Hour : And he (J ehoßa) givt
*' him his Sword (or Knifi) again. Then began
*' Elias to exalt his Voice before (the Steps of Rab-
*« hi Jehcßja) faying to the Righteous, Make Room
** for the Son of Levi -, make Room for the Son of^
*^ Levi Sic."

Rabbi Menachem von Rekanet^ in his Expofition

on the Five Books of Mofes^ gives the following

I.efTon for the Condud: ot Men, with Relation to

the Angel of Death, in a City that is vifited with

Famine : * " When Famine^ is in a City, Men

' fhould take Care not to be feen •, nor fhould they

' walk by themJelves •, becaufe of the Angel of

« Death which is in that City, and hath Power to

' mifchieve and to kill. And therefore it is written

' t Jnd Jacob faid to his Sons^ wh'j do ye look one

' upon another, Likewife when the Plague is in a

* City, Men fhall lock themfelves up, and not

<- be feen in the Streets, becaufe he {the Angel of

' Death) hath received Power. Whoever meeteth

' him, is mifchiev'd, and is guilty to his own Soul.

The Two following PafTages give a very curious

Rabbinical Account of the different Behaviour of

Dogs in a Town, fometimes grumbling and howl-

*' ing, at others gamiefome and full of Play. In

Rabbi Bechai's Expofition on the Five Books of Mo-

fes, in the Paraßa Bo^ \\ there is the following Paf-

fage. " Our Rabbins, of Bleffed Memory, have

** faid, When the Dogs howl, then cometh the An-

*FqI 104. Col. 2. t Gen. 24. i. 1| Fol, 84. Col. 2.

:' gel

^he traditions of the Jews. ^23

«' gel of Death into the City : But when the Dogs
*' are at Play, then cometh Elias into the City.'*
And in Rabbi Menacheni von Rekanats Expofition
on the /ame Books, in the Parafcha Bo *, there is
a Pafiage running thus : " Our Rabbins, of Blef-
" fed Memory, have faid. When the Angel of
«' Death enters into a City, the Dogs do howl.
** And I have feen it written by one of the Difciples
'^ of Rabbi Jehuda the Jufl, that upon a Time a
*' Dog did howl, and clapt his Tail between his
*' Legs, and went afide, for Fear of the Angel of
V* Death. And Somebody coming and kicking the
" Dog to the Place from which he had fled, the Dog
" prefently died.** Whether the Jews have taken
the Notion of the Caufe of the howling of Dogs from
other Nations, or other Nations have taken it
from them, is a Matter beyond the Extent of our
Difcoveries. But 'tis very true, and perhaps very
remarkable, that a Notion of this Nature prevails
among the Multitude in almoft every Nation upori
Earth. There is hardly a Town in Europe^ which,
in the Common Opinion, is not vifited by an Evil
Spirit in the Night ; which Evil Spirit, call'd almoft
in every Place by a different Name, is fuppos'd to
take its Rounds through the Streets while the Inha--
bitants are afleep, and to let the Dogs a howling.
Nor is there perhaps a Town in Europe^ where one
may not meet with a Hundred Accounts of the mif-
chievous Pranks of this Vificer. But that when the
Dogs are gamefomeand full of Play, EUas^ or fome
good Spirit, is vifiting the Town, is perhaps a
Notion entertain'd by None but th^Jews.

We fl^all now entertain the Reader with fome of
the moft remarkable Rabbinical Accounts of what
paiTes when the Angel of Death comes to p'lt an End
to the Life of Man. In tlie Talmud-Treatife Avo-

F f da

224 ^^-^^ traditions of the Jews.

da S^ray there is the following Pafiage. * '' 'Tis
*' faid of the Angel of Death, that he is full of Eyes;
" and that when the Sick is dying, he flands at the
" Head (of the Sick) and holdeth in his Hand his na-
" ked Sword, on which hangeth a Drop of Gall.
^' When the fick Perfon difcovereth the fame, he
" fhaketh, and openethhis Mouth. Then the An-
" gel of Death caufeth that Drop {of Gall) to fall
*' into his Mouth i by Means of which he dies, and
*' his Countenance becomes white, and corrupts."

At the End of a little Treatife entitled i7öwVr^<^/&,
v>/ritten by Rabbi Schem Toff^ and printed at Prague^
there is an Appendix of one Sheet, in which we have
the following Account. " When Any one is at
*' the Point of Death, there come to him Three
«« Minillring Angels. The Eirft is the Angel of
*' Death. The Second is the Pen -Man ((?r Accomp-
'"• tant). The Hiird is the Guardian Angel of the
*«• Dying. This Third Angel faith to him, Know,
'' that thine End is at Hand. Then faith the Sick
*' to him, My End is not yet at Hand. Whereup-
" on the Pen-man {or Accomptanf) immediately fit-
'< teth down J and reckoneth up the Number of his
'' Days and Years. Then openeth the Dying Per-
" fon his Eyes, and beholdeth the Angel of Death,
*' and trembling talleth down (or turneth) upon his
** Face. The Sages fay. The Angel ot Death is
" as long {or taW) as from one End of the World to
" the other •, and that from the Crown of his Head
«' to the Soles of his Feet he is full of Eyes : That
" he is cloathed in a Fiery Garment -, and that on
'^ his Knife there hang Drops. By Means of one
'' (ofthefe Drops) Man dies : By Means of the other
" iic corrupts : And by Means of the Third his

* Fol. 20. Col. 2.

'' Coun-

The Traditicns of the Jews. 225*

" Countenance becometh pale. But he dieth nor
*' before he hath feen the Holy and Bleffed God :
" As it is laid, * For there ßall no Man fee vie and
*' liver

In the Treatife entitled Shalßeleth hakkahala^ writ-
ten by Rabbi Gedalja^ and printed at Amfierdam^
there is the following PafTage. -f '^ When the
^' Time is at Hand, that a Perlon is to take his
" Leave of this World, the Angel of Death llan-
*' deth at his Feet, holding in his Hands an edged
^' Sword. Then doth the Perlon open his Eyes, and
" behold the Walls of. his Houfe as if they were Vi
'' a Flame. Healfo beholds the Angel, who is full
" of Eyes, and whofe Garments are all on Fire.
*' Then the Body of that Man trembleth for An-
'' guifh ; while the Spirit runneth about the whole
*• Body, as if to take Leave of all the Members,
" being ready to depart from them. A Man would
" gladly tind fome Refuge for himfclf,and efcape him
" Qbe Angel) but he cannot. Then looketh he upon
" him, and furrendereth his Soul and Body into hi:>
" Hands. Upon this the Spirit taketh a Second
" Round throughout the Body, and all the Limbs
*' quiver and iweat ; while the Soul faith to the
" Spiric of the Firtl Man, Woe unto me I for on
^' Account of Thee muft I depart this World.
" Then anfwereth the fame {the Spirit of the Firß
" Man) I committed but one Sin, and ampunifli'd;
*-'• but thou hafl committed Many."

In the Treatife Nifhmatb Cbajim^ m the Second
Partj there is the following Account ; which gives
us another Sctnt between the Angel of Death and
the Dying. j| ''• In the Hour of a Man's departing
" the World, his being frighted by the Angel of

* Exod. 33. 20. t M. 68. Col. 2. II Fol. 77. Call,

F f 2 '' Death,

^z6 '^he Traditions of the Jews.

Death, who is full of Eyes, and holdeth in his
Hand a naked Sword, is not All. But the fame
asketh him. Haft thou ftudied in the Law ? And
haft thou behav*d with Mercy and Benevolence ?
Haft thou acknowledg'd thy Creator as thy King.
Haft thou yielded with Meeknefs to the Will of
thy Neighbour. When he (jhe Angel of Death)
finds he {the Dying) has liv'd up to thofe Rules,
he lets fall the Drop of Gall {mentioned in the Ex-
tra^s foregoing) into his Mouth, and his Soul de-
parteth without Pain, as a Thread that is drawn
through Milk. But when thefe Things i^re not
found in him, the Departing of his Soul from his
Body is as the Drawing of Wool through Briars.'*
Another remarkable Pailage upon the Article of
Death, for the curious Specimen it contains of the
Rabbinical Ideas and Reafonings upon that awful
Matter, we have in the Bammidhar rabha* in the
Nineteenth Farajha^ upon the Words, -f The Lord
will not fiiffer the Soul of the Righteous to fa?7iifo.
*' This Righteous, faith that Treatife, is the Firft
*' Man Adam ; for Death is decreed upon all the
^' Righteous that defcend from him. They die not
" before they have beheld the Countenance of the
*' Divine Majefty, and have upbraided the Firft
" Man Adam v faying, Thou art the Occafion of
«' our Death. Butheanfwereth them, I committed
'* but one Sin ; And among you there is no One
*' who hath not finned above Four Times. But
'' whence is it prov'd, that they behold the Counte-
**^ nanceof the Divine Majefty; and that they up-
** braid the Firft Man 4(^am ^ From the W^ords,
*^ I fiall 7:ct fee the Lord^ even the Lord in the Land
*' of the Living : I ßall behold Adam (as the Rab-

FoL 224.. Col. 4. cz Fol. Z2y, Cel. 1, -j Frov. 10. 3.

'' bins

^he traditions of the Jews. 227

*^ bins read here ; but we read, and moft proper-
*' Jy, Ma^) 7io more with the Inhabitants of the
'' World. Bat the Righteous, for their flight Crimes,
«' are puniQi'd with Death, to the End the Firft
*' Man Adam fhould not be accufed by them : As k
<^ is fa id, I'he Lord will not fuffer the Soul of the
*' Right € DU s to famijh^^

In a Treatife entitled Sepherjoreh chattaim^ there
is the following Paflage.* " On the Approach of
*« the Hour of Death, a Man is afraid, and would
'' fain hide himfelf from him {the Angel of Death)
I" but cannot. Then openeth he his Eyes, and be-
" hoideth the fame(^/:?^ Angel ) Hefurrendereth him-
«^ felf and his Soul into the Hands of the Anfiel of
*' Death."

In Sepher Minhagim we find the following Ac-
count of the Origin of the Cuflom among the Jezvs
to throw out Water from the Houfe in which a dead
Corpfe lies, f " I will tell Thee why the Water
" is thrown out of a Houfe in which lies One that is
" dead. In former Times it v/as cuitomary to blow
'« a Horn, to let People know, that fome One was
<' dead. For One ufcth not willingly one's iVTouth
*' for the fignifying of bad News. And therefore is
'« the Water flung out, that the Neighbours may
^' fee, that fome One is dead in that Houfe. Some
«•' fay, the Angel of Death waffieth his Knife in the
'' Water. But others fay, this Cuftom is obferv'd
^' on Account of thefe Words, || And Miriam died
" there ^ and was buried there ; and there was no
*' Water for the Cojtgregation."

Another Rabbinical Difcovery upon the Article
of Death is, that the Soul crieth out when fhe de-
parteth the Body j and that her Voice, on this Occa-

N. 66. f Fol. 13. Col. 2. i Numb. 20. i, 2,

fion.

228 ^he Traditions cf the Jews.

Hon, is what v/e call Eccho. Upon this Matter
tkiz Jalkut Chadaft) gives us the following Pailage *.
*' When a Man departeth this World, his Voice
** pifTcth from one End of the World to the other,
*' and wanders about the whole Vv^'orld, 'till it en-
** ters the Hollows or Clihs of Rocks, and there
** hideth it felf. Now, if a Man cricch oat with a
** loud Voice, then is his Voice heard from thence :
*' And this, is vulgarly call'd, an Eccho. But fhe
*' {this Eccho) is quickly at an End, and fpreads her-
'' felf not lb widely as the Voice of a Man, becaufe
*' fhe has not Room enough.

But thcTalmud-Treatiie Joma tells us, that this
Voice, or Crying of the Soul, when fhe departeth
the Body, hapncneth not now *, and that the Ceaf-
ing of it is owing to the Prayers of the Rabbins.
The Words of that Treatife upon the Matter arc
thefe t : " Our Rabbins teach, that Three Voices
•' pafs from one End of the World to the other ;
**" namely, the Voice of the Globe of the Sun ;
*'' the Voice of the Murmuring of Rome ; and the
^- Voice of the Soul, when fiie dt-;parteth the Body.
** Some will Liy (liksw'ife) the Voice of a Birth
* (the Voice of an Infant at Birth.) Some fay,
«^ iikewife, the Voice of the Angel Ridja^ who hath
*<• the Management of Rain, and the Care of
^' Moiilening the Earth. But our Rabbins have
«« pray'd for Mercy for the Soul, that her Depar-
** ture from the Body might not be accompanied
'' with fuch horrible Cries ; and have obtain'd,
•' that it {this Crying) is ceaXed, and hippeneth no
<^' more.

In the Difcourfes of Rabbi Eliefer, there is the fol>
lowing Account, jj '' There are Five Things, the

FoL 124. Cal»"^. f Fd' 20, Col. i. [, Ch- 34,

Voi'

The Traditiom of the 1^^%. 229

*' Voices of which pafsfrom one End of the World
*' uaco the other, yet arc they not heard : And they
*< are the following» When a Fruitful Tree is hewn
" down, the Voice thereof paiTeth from one End
" of the World to the other, and is not heard,
" When the Serpent cafteth her Skin, her Voice
" paffcth from one End of the World to the other,
'« and is not heard. When a Wife is divorc'd from
" her Husband, the Voice goeth from one End of
^' the W^orld unto the other, and yet 1% not heard.
*' When a Woman Js firil known by a Man, the
" Voice goeth from one End of the World to the
'' other, and yet is not heard. When an Infant
'* cometh out ot its Mother's W^omb, the Voice
" goeth from one End of the World to the other,
«' and yet is not heard. And likev/ife when the Soul
departeth the Body, the Voice goeth from one
End of the World to the other, and yet is not
heard. But the Soul departeth not from the Body-
till (he hath feen the Divine Majeily: As it is
*' f^id, For there ß all no Man fee me and liveV

But of all the Rabbinical Lerfons we have met with

concerning Death, there are none perhaps which

will furprife and entt^tain the Reader equally with

the Two or Three following. In the Jalkut Chadafo

in the Part entitled Miiha^ there is the following

PafTlage. * *' That moil Men die before their

^ Time, is occafion'd by their not being careful,

' when a dead Body is carried out to be buried, to

' avoid mingling with the Women, For the An-

' gel of Death dances among the Women, at the

' Time the Dead is carried out, till they return to

' their Homes. And This hath happened ever fince

' the Time that Eve was deluded. Wherefore a

fcC

Fol. 124. Col 2.

"Maa

c230 The "Traditions of the Jcwö.

*' Man fhould be as cautious as poflible not to look
*' upon Women till they return to their Homes
*' And if" he goeth (i. e. accompanieth the Corf feto the
*' Grave) he fhould go before them (the JVomen)
*' But in Cafe it is not poflible he fhould go before
*' them, let him not on any Account look in their
«' Faces, till they are quite at Home, and in their
*' Houfes. And if a Man is thus careful upon this
" Occafion, he acquireth thereby Long Life. For
*' this Realbn, and becaufe One fhould beware of
*-' the Accufation of the Angel of Death, it was the
«' Cuftoni, in the Times of the Talmudic Sages, to
*' found either a Irunipct or a Horn at the Time
*' the Dead was carried out/'

In the Talmud- Treatife Beracboth^ there is a Paf-
fage running thus : * Rabbi Jehoßa hen Levi hath
^« faid. The Angel of Death hath reveaPd Three
♦' Things to me. Take not thy Shirt in the Morn-
*' ing from the Hand of thy Servant, to put it on.
♦' Wafli not thy Hands (in IVater that is brought or
*' held) by him whofe Hands have not been vva-
*' fhed. And {land not before the Women when they
*« return from Qhe Inter?nent of) the Dead ; becaufe I
** dance and pais before them, carrying a Sword in
♦, my Hand, with which I have Power to mifchieve.
«' But what Courfe is he to take who meets him (the
** ^ngel ofDeath){o that no Difafler may befal him.
*' He mull jump from that Place to the Difl:ance of
*' Four Ells. Is there a River in his Way? He mufl
♦' get over it. Is there another Way ? Let him put
*' himfelf into the fame. Is there a Wall ? Let him
*< go behind it. But if not, let him turn away his
*' Face, and fay, i" And the Lord faid unto Satan,
«' the Lord rebuke 'Thee^ till they {the JVo7nen) have
«' pafTed him.'*

;, - ■ n i-ii.r^rtijmj»»rT'-|— r'mn — ■ — \ i'

* Fol. 51, col. I- f Zech. 3.2.

The

^'he Traditions of the Jews. 231

The Jalkut Chadaflr^ in the Part entitled Kej^a-
frin^ * gives us the following Reafon of this Dane-
ing of the Angel of Death. ^' When the Holy' and
** Blefled God commandeth him to kill a Man, he
*' (/^(f ^;;^d'/) is griev*d. But nevcrthelefs hefeemeth
'* pleas'd in accomplifhing the Commandment of
*' God. Wherefore he danceth before the Women^
'* as if he rejoic'd, to the End he may fhew, that
'* he exccuteth the Will of the Lord with Pleafure.
.** But his chief Purpofe is to hear the Lamentations
*' of the Women."'

'Tis a Cutlom much obferv'd among the Jezvs^
not to let their Dead lye a Night out of their
Graves. They will, if it can be done with any De-
cency and Convenience, inter them in or before the
Night fucceeding the Time tliey expire. The Rea-
fon s for this Cuftom will be feen in the Two or
Three following Paflages. In the Faroßa Evior^ 7
of a Treatife entitled Sohar^ printed at Sulzhachy
'tis faid, ^^ The Soul entereth not into the Prefence
*' of the Holy and Bleffed God in Paradife, nor is
'* fuffer'd to remain in or tranfmigrate to another
- Body, rill the Body {ivhich the Soul Mahitedin
^^ Hjman lAfe) hhuvitd. And wdiile the Body re-
*' maineth unburied, the Soul is in Anguifli, be-
"^ caufe the Unclean Spirit is ready to pollute the
''^' i^iv.zithe Bodf). And fince the Evil Spirit is fo
" ready to pollute the Body, a Man fhouid not de-
•' fire to have it lye all Night {out of the Grave):
** For the Unclean Spirit cometh in the Night, and
*' ftretcheth it fcif over the whole Earth, to find a
*^ {Hu ma-n) '^o^y Q hat is tinhuried) without a Soul,
*« to the End it may defile the fame. And fuch a
■^* Body is moll filthily poluted.

Fo!. ifj. Cd- 4.' t -^*^- 88. W, z,

Gg la

f^i 7 he 7raditmsof the Jews.

In the Treatife fijom^ there is the following Paf-
fage : * " We are to underftand, that the Inter-
*' mcnt of the dead Body is acceptable and pleafing
«' to the Soul. For as long as the dead Body re-
'' maineth unburied, Ihe {the Soul) is not admitted
" into the Manfion of the Holy and BlefTed God 5
•' as our Sages, of BlefTed Memory, have faid in
«« Medraßj R.uth. So long as the Body is kept from
«' its Place, fo long the Spirit or Soul is kept from
^' her Place. But there is a farther Reafon why it
*' (the Bods) fliould be fpeedily interr'd ; and that
^' is the Myftery of the Soul's Tranfmigration,
^^ which is called Ihhur (that is, to impregnate) that
*' the {Execution of the) Decrees of the Hoiy and
'' BlefTed God may not be retarded. For while
*' the Body remaineth unburied, the Soul cannot
^^ enter into any other Body." And in the Trea-
tife Avodah Hakkodeß^ there is a PafTage running
thus ; f " We teach alio, that {o long as the Body
«• refleth not, or remaineth unburied, the Soul can
'< find no Reft. Nor is fhe qualified to enter into
** Paradife till the Body is laid in the Grave. 'Tis
^«' then the Soul firft afcends to her Reil."

Being at the Clofe of our Quotations from the
Rabbinical Writings, concerning Death, and the An-
gels that are Executioners of thatirreverfible Sen-
tence upon Human Race, we fubjoin a few Quota-
tions from the fame Writings, to ihew the Rabbini-
cal Notions of the diffufive Taint of that Original
Sin of Adam^ which brought the dreadful Sentence
upon himfelf, and derives it upon all the Branches
of his Poflerity. In Rabbi Bechai's Expofition on
the Five Books of Mofes^ there is a PafTage running
thus: II '^ Our Rabbins, of BlefTed Memory, have

M loi- CoL s- -iFol. 45. C(?/2. I /V/194. CqI 2.

t' thought

^he T'raditions of the Jews- 2%^

*' thought, that Every one who dcftroys a Sou]
*' {Every one who brings Death unjußly upon another)
*' is banifli'd towards the Eaft ; becaufe it is faid
" (when Adam, who brought Death upon all his
*' Pofcerity, was driven out of Paradife) * And he
*^ placed, at the Eaß of the Garden of Eden, Cheru-
^' bimsdcc. Upon which Words, Rabbi I/dac Ka-
*' ro, in his Expofition on the Five Books of Mofes
*' delivers the following Matter. Although there
*^ is in Man a Natural (or radical) Heat which con-
'* fumes the Natural (or radical) Moifture ; or, as
" ^d';^ 6'/r^ hath written, though the Natural Moif-
'' ture in Man is wafted by his Natural Heat, and
'' by the Motion he hath, v/hich is fuited to hia
*' Manner of Being, yet doth he not die by any
" other Means than that of the Sin of the Firfl:
^' Man." And in the Talmud-Treatife Cad hakke-
mach it is faid, -f " It is well known, that Death
*' was decreed upon the Firft Man, who was the
<' Root of the World, and the Foundation of all
" Generations." And a little farther in the faid
Treatife, the Words of the Pfalmifl, (j But ye ßall
die like Men {Adam) are explain*d in the following
Manner : '« Ye fhall die on Account of the Sin of
" Adam,, who brought Death upon himfelf, and
«' upon his Seed to the End of all Generations.''*
And foon after this Explication, comes the follow-
ing PafTage. '' 'Tis a known Truth in Nature,
*« that when the Root perilheth, the Branches perifa
** with it. And thus Death, which is a Separation
*' of the Soul from the Body, paiTeth to and feizeth
*' 00 all the Generations of Mankind, becaufe they
*' are the Defcendants of Ada?n, or Branches iflliing
" from him, who was the Stem or Root* 'Tis to

* Gen. 3, 23. t Ffil 5. Col 4. |j Pf. 82. 7,

G g 2 , nQ

234 ^^^^ Traditions of the Jews.

*' no Purpofe to fay, that only the Imperfeclly
*' Righteous are involved in the Sin and Punifii-
*' ment of Ada? n, fince fuch as are Perfedlly Righ-
*' teous, and who never were guilty of any Tranf-
«' greffion. are involv'd in them I'ke wife : For be-
<' hold, we find Some have died, who were per-
«' fcdlly righteous, and who never committed a
«^ Crime. And This is what our Rabbins, of Blef-
*« fed Memory, have declared, towards the Clofe
*' of the dxci^pitY Hafchiittaßn {^he Firfl Chapter of
«' the Talmud-'Treatife^ Bava-Bathra) ; w^here they
" fay, that Four have died through the Craft of the
'« Serpent ; meaning, that it was not through their
*•' own Sin, but by Means of the Firft or the Ori-
** ginalSin, that thefe Four died.*'

^Mö\ Menachejn von Reckanat^ in his'Expofition
of the Five Books of Älofes^ * fays, '*• We are not
'' to wonder, that the Sin of Adam and Eve is recor-
*' dtd^ and feai'd with the Royal Signet upon their
" Polterity : For on the very Day in which the
" Firft Man was created, All was finifh'd ; as in
*' him were contain'd the whole Structure and Ex-
<' tent of Fluman Race. For in him was laid the
<« Foundation of the World, that is, of the Gene-
" rations of Mankind: And when he finn'd, the
*' whole World finn'd with him ; And v/e our felves
*' bear his TranfgrelTion. But fuch is not the in-
" volving Nature of the perfonal Sins ofhisPofte-
«' rity."

To ihefe Quotations, upon the Article of Death,
we add, from the Jalkut thadajh^ the following Paf-
fage, which accounts very ftraagely for the Dyings
of Perfons before the Age of Twenty. 'Tis laid in
t;hat Treatife, f " The Supreme Judicatory, which

IqI 29. CqU I. f F9I, 123. C9I. 3»

The ^radittomof the Jews. 23 j-

" is in Heaven, judgeth No one till the Twentieth
*' Year of his Age ; nor the Inferiour judicatory,
*' which is here on Earth, till the Thirteenth Year.
" Behold, if One dieth before the Twentieth Year,
*' fo, I confefs, doth another before the Thirteenth
" Year; but then it is on Account of his Father's
** Tranfgreflion. But why dieth a Perfon between
*« the Age of Thirteen and Twenty, feeing he is
*' then no longer fubjccl to his Father ? (Anfw.)
«* Becaufe the Holy and BlefTed God taketh Com-
*' paflion on him, to the End he may die righteous,
*< and receive a rich Reward in Eternal Life; delay-
«< ing not his Death till the Twentieth Year, left he
♦* fhould fin, and fo lofe his Reward in Eternal
** Life. But when a Perfon, who is between the
*' Age of Thirteen and Twenty, committeth Tranf-
'* greflions, the Holy and BlefTed God withdraweth
*' from him his Providence and Care. And the De-
*< ftroyer, that is, the Angel of Death, having re-
*' ceiv'd Power, fuch a one is enfnar'd in his Sins,
*' and dieth not by the Decree of the Upper Judica-
^' tory ; but the Deftroyer, upon his own Authori-
«' ty, cutteth him off. And of luch a one it is faid,
*' * But there is that is defiroyed for Want of Judg-
" ment.'*

We fhall now quote the Rabbins for their minute
or particular Notions of the State of Soul and Body
after Death : In whicli Labour we fhall open to the
Imagination of the Reader fuch Scenes in the Rab-
binical World of Spirits, as will hardly f^il to keep
up his Aflonifhment, tho' it fhould be, as very pro-
bably it is, already rais'd to the higheft Pitch. In
the Perufal of :^ny confiderable Series of the Fic-
tions of other Men, a Reader of any tolerable Ca-

• Pxov. 14. 23,

pacity

236 7 he Traditions of the Jews,

pacity and Aquaintance with Things, is not long be-
fore he comprehends the whole Force and Extent of
their Wit and Genius ; and, upon that Difcovery, is
apt to anticipate his Entertainments, and grow wea-
ry of his Authors long before they have done with
him. Buc this, we dare fay, is not the Cafe with
the ingenio'ÄS Reader of thefe Traditions. Weary,
without Doubt, he is, by this Time, of the Preten-
ces of the Rabbins to Senfe and Reafoning, and hear-
tily laments the wretched Condition of their Hearts
and Underftandings, and the Infatuation of fuch
Numbers of his Fellow-Creatures, of the Poilerity
of Abraham, as are at this Day their Followers.
But we affure our felves, he is not yet weary of the
Rabbinical Invention, and that he thinks not yet of
Settling with himfelf a»ny determinate Ideas of th.e
Force, Extent and Bias of their Imaginations. The
Coinage of the.Brains of thofe Gentlemen is of an in-
finite Variety of Stamps and Allays. There is ilill
in their Pictures of Things Something new and a-
wakening, and flill in their Abfurdities Something .
that does not weary. And we queftion not but the
Reader will be full as well entertained with their Ac-
counts of Matters beyond the Grave, as he has been
with their Reprefentations of Things on this Side of
it.

The Treatife entitled Sepber Jareh chaftaim, ^
gives us the following Account : " A Man is judg«
*' ed in this World, in the fame Hour in which
*' he dieth. And when the Soul departeth the Bo-
*' dy, the Prefence of the Divine Majefty is near
*' unto him. If then the Lazv and good Works
<' are found with him (that fi, if the Law hath been
*' kept by him) he is happy, becaufe he hath cleaved

Num. 66.

♦' to

The 7'radkio?i5 of the Jews. 237

to the Divine Majefty •, and his Soul is qualified
to afcend to the Holy Place. But Woe unto him
who cleaveth not to the Divine Majefly, and
from whom the Divine Majefty v/ithdraweth.
When a Man is carried to his Grave, all his
Works, which he hath done in this World, are
at Hand, and prefent themfelves before him.
And {if he hath yiot kept the Laji) Three Heralds
proclaim (One being before him, another on his
Right Hand, and the Third on his LettJ faying
thus. This A^. hath been averfe to his Creator,
who reigneth above and below^ and in the Four
Parts of the World. He h^th been rebellious
againft the Law and the Commandments. B;:hold
his Works, and obferve his Words. It had been
better for him, had he never been created. And
before he arriveth at his Grave, all the dead Bo-
dies tremble, and move from their Places, becaufe
of him; and fay. Woe unto him that is buried
with his Evil Works (upon him) which he hath
done. All his {wicked) Tranfaclions, which, at
the Time of his Departure, ftand near him, go
before him to his Grave, and trample upon his
Body. The Angel Duma likewife rifeth ; and
there go with him (the Angel') Thofe under his
Command, who are appointed for the Beating of
the Dead, which is calTd Chihhut hakkefer^ and
is performed in the Grave. They hold in their
Hands Three Fiery Rods, and judge at once the
Body and the Soul. Woe unto him on Account
of that Judgment. Woe unto him by Reafon of
his Evil Works. How many^ Judgments then
doth ( juch ) a Man undergo v/hen he departeth
this World. The Firfl is when the Soul departeth
the Body. The Second is when his Works go
before him, and exclaim againft hum. The Third
is when the Body is laid in the Grave. The

^* Fourth

238 The Traditions of the Jews.

*« Fourth h Chihhut hakkefer ', that is, the Beating
"' in the Grave. The Fifth is the Judgment of the
*' Worms. When his Body hath lain Three Days
*' in the Grave, his Belly is ripp'dopen, and his
**• Entrails come out. Then his Guts, with the
*' Excrement therein, are taken out and dafh'd in
*« his Face, while this is faid to him. Take what
*' thou haft given to thy Guts^ of that which thou
'* didft daily eat and drink, and of which, in all
*^ the Feaftings which thou didft daily keep, thou
*' diftributedft Nothing to the Poor and Needy.
^' As it is faid, * / -zci// caß in your Faces the Bung
*' of your folemn Feafls» After the Three Days, a
*' Man receiveth Judgment on his Eyes, his Flands
*' and his Feet, which have committed Iniquities,
*' till the Thirtieth Day. And in ail thefe Thirty
** Days the Soul and Body are judged together.
** Wherefore the Soul, in all thefe Thirty Days,re-
*' maineth here below upon Earth, and is not fuf-
*' fer'd to go to the Place fhe belongeth to ; like
^' an unclean Woman, which fitceth without every
*' Day, while her Uncleannefs is upon her. The
*' Sixth is the Judgment of Hell. The Seventh is,
*' that his Soul v/andereth, and is driven about the
*' World, and findeth no Reft any where till the
*' Days of her Panifhm.enc arc at an End. Thefe
«' are the Stv^n Judgments inflidled on Men : And
*' thefe are what arc fignified (in the JVords) I 'will
** 'walk (ontrary u?ito you dfo in Fury \ and /, even
*' /, 'Will chafiife you feven 'Times for your Sins,
Much more, concerning thefe Seven JudgmentSy
may be found in the Treatife entitled Nijhmath Cha-
ji??i, written by Rabbi Menajfe ben Ifrael. \\

* Mai. p |. f Lev. ?5. 28- || Chap, z- Fol, 84. Col. :.

But

The Traditions of the Jews. 239

But we muft not omit a very remarkable Paf"
fage we have met with concerning the Chihkit
hakkefer^ in EUcb's Tißbi^ which is this ; * '^ It
*' is written in Medrafch^ of Rabbi i/*^^«;, the Soa-
*' of Parnach, The Dilciples of Rabbi Ellcßr
*' asked him, How is the Beating in the Grave
*' performed ? They were anfwer'd, When a Man
'' departcth this World, the Angel of Death com-
*^ eth and feateth himfelf upon his Grave : Imme^
«' diately whereupon, the Soul entereth again in-
<' to the Body, and maketh it to ftand on both its
<' Legs. Rabbi Jehoßja hen Lein hath laid, The
*' Angel of Death holdeth in his Hands a Chain,
" Half of which is of Iron, and Flalf of Fire, and
*' beateth ( therewith ) the Deceafed. The Firfc
*' Time that he beaeth him, ail his {the Deceafed' t)
*' Joints are torn afunder. At the Second (i?<?^//>^)
*' all his Bones are fcattcr'd about; ?nd Angels
'' come and fet them again together. The Third
*"- Time he (the Angel) beateth him, he turnet h to
** Duft and Afhes. Rabbi Meir hath laid, The
*' Judgment of Beating in the Grave is feverer than
'« the Judgment of Hell. And even thofe who are
^' compleatly righteous, and the Children which
*' fuck at the Breaft, excepting thofe that are born
*' in the Evening of the Sabbath, are not cxemp-
^' ted from this Judgment " Of this Matter we
have likewiie an Account in f Sejjher GilgaJimy
and in other Treatifes. And for a DelivcranccL
from this Beating, the Jews put up Prayers ;.
one of v/hich, inferted in the Betifi-liook^ opcn&
thus II ; May it pleafe Thee, O Lord my God, and
God my Father, to beflow on me thy Love, and
deliver m.e from evil Judgments :, from Poverty and

*• Fcl. 31. Col. 2. t Pol 44. Cal, 3. 4. ii FJ 12.. Qo\.z^ •
■ ii h Want.

24-0 "The traditions of the Jews.

'< Want, and from all Sorts of Punifliment ; from
«' the Judgment of HelJ, as alfo, from the Chib-
" hut hakkefer ; " that is. The Beating in the
^« Grave.

Concerning Worms, as the Inflruments of the
Fifth Judgement, we have, in the Talmud Treatife
Berachoth^ * the following Paflage : " Rabbi Ifaac
^' hath faid, that a Worm is as painful and hurt-
^' ful to a dead Body, as is a Needle in the Flefh
<' of One that is alive. " The Treatife Sbahhath f
tells us the fame Thing : As does, likewife, the
Treatife, t Sepher Charidm. Of the Sixth and
Seventh Judgments we fhall cite the Particulars
hereafter.

The Dead, according to the Rabbins, converfe
together, and know All that is done among the
"Living. And upon this Doflrine is form'd the
following Relation, which we take out of the
Talmud-Treatife, Berachoth*, *' It happened up-
«' on a Time, that a pious Man reliev'd a poor
«^ Man in a dry Seafon, and gave him Alms. And
" his Wife being angry with him for what he had
^« done, he went and tarried all Night in the Bury-
at ing-Ground: And there he heard the Spirits of
«« Two deceafed Girls talk together. One faid to
«' other. Come, my Companion, we will range
*« about the V/orld, and hearken behind the Vail
«« which hangeth before the Place where God is,
*^ Qo know) what Punifhment is to come into the
*« World. Then anfwer'd her Companion, I can-
'' not •, for I am buried under a Covering of Reeds.
'* But go thou; and tell me what thou hearefV,
** Whereupon, fhe went and rang'd about. And her

* Fol. i8. Col. 2. t Fol' n. Col- z. - J Fol. 13;

Cell, . fFoLil. Col. 2.

^' Compa»

^he Traditions g/' /ä^ Jews, ^243

«« Companion faid to her, my Companion, "What
*« didfl thou hear behind the Vail? And fhe an-*
*' fwered, I have heard, that all that is fow'd in che
*f Fir ft Rain {which Rabbi Salomon Jarchi, in his
" Comment upon this Story, and Rabbi Jofe, in the
" 'Talmud Treatife Tamiih, fay, is about the Middle
^' of September) ßiall be beaten down by Hail.
*' Then v/ent he and fowed in the Second Rain.
" And all that was fowed by others was beaten down
*' by Hail : But what he fowed was net beaten
*' down. Wherefore, the Year follov/ing, he went
*' again, and tarried all Night in the Burying-
*' Ground : And he heard the fame Two Spirits
*' talk to one another. And One faid to the other ;
*' Come, let us roam about the World, and hearken
*' behind the Vail (to difcovef) what Punifhment
" will come into the World. Then anfwer*d the
" other, My Companion, have I not already told
^^ thee, that I cannot, becaufe I am buried under a
^' Covering of Reeds? But go thou; and come
" and acquaint me with what thou heareft. Where»
*' upon fhe went ; and v/hen fhe returned, her Com-
*' panion faid to her. My Companion, What hafb
^' thou heard behind the Vail ? And fhe anfwer'd
,*^ her, I have heard, that what fhall be fowed in
*' the Second Rain (which, according to the Rabbins^
'' is about the End of Odober) fhall be deftroy'd
*' by Fire. Then went he and fow'd in the Firft
'' Rain. And the Seed of Every one was confum'd
*' by Fire^ but his ; which was not fcorched»
" Whereupon his Wife asked him, Why^ in the lafl
*' Year, was Every-one's Seed {or Corn) excepc-
<« ing thine, beaten down by Hail ? And {why')
^' now, is Every-one's Corn deftroy'd by Fire, but
^' 'thine, which is not fcorched? Thenrelate-d he to
" her all thefe Things, A few Days after which, 'tisi
*' fiid, a Quarrel happen'd between the Wife of

H h 2 *' this

ij\,2 ^he 'Trnditmis of the Jews.

'V this Pious One, and the Mother of the Girl v/ho
" was buried* under a Covering of Reeds ; when
" the Wife of the Pious One faid to her (the Mo-
" ther of the Girl) Come hither: I v/ill fhew thee
^' thy Daughter, wlio is buried under a Covering
*' of Reeds. Tne Year following, he went again,
*' and tarried all Night in the Burying-Ground, and
'' heard the fame Spirits again talk to one another.
'^ One fiid to the other, Come, my Companion,
" let' us roam about the World, and hearken l)e-
<' hind the Vail (Jo learn) what Punifliment is to
'^ come into the World. Then faid the other, my
*• Companion, let me be at Peace. Thofe Things
*' which have happened already betv/een us, have
" been heard by the Living. " This Story is like-
wife found in the Maefe )( Book ; and, as ftrange-
]y contriv'd as it \s^ contains Two very obvious
and very ufeful LefTons : One is. That there is no-
thing loil by relieving the Poor; as it is always
attended with the fpecial BlefFing of Heaven.
The other is. That W^omen ought not to be entrufl-
ed with Secrets, becaufe they can keep none ; or,
to adapt the Moral more clofely to the Fable, That
Happinefs is departing, which reft? upon a Secret
that is known to a Woman.

We faall now lay before the Reader an Argumen^t
of the Rabbins to prove, that the Dead converfe
together. We find it in the foremen tion'd Treatife
'Beracholh * ; and runing thus : '' Rabbi Samuel^ Son
*' of Nachnani^ hath faid, that Rabbi 7^;^?^//;^;/ did
" fay, Whence is itprov'd, that the Dead converfe
*^ together ? From the Words, t Thh is the Land
*' which I /ware unto Abraham, to Ifaar, and to
*' Jacob, faying^ I will give it unto thy Seed. What
*' is the Senfe of the Word Lemor (faying, in our

)[ Qiap. 120. * FeL i8. CoL 2. f Deut. 24. 4.

.'' Tranjla-

7be Traditions of the Jews. 243

** Tranflation^ and jufll'j render"* d)? The Holy and
" Bhfied God did fay unto Mofes^ go and fay unto
*' Abraham^ Ijaac^ and Jacobs I have already ac-
<' complifh'd the Oath which I fware. " This is a
Rabbinical Argument, that the Dead are to be
fpoke to by the Living, and fpeak to one another;
and is, like all or mod other Reafonings of the
Rabbins from Scripture, quite againft Grammar^
and even Common Senfe. The Word Lemor^ which
the Treatife Berachotb, in the Paflage we are upon,
makes an Imperative^ is clearly a Gerund^ and can-
not be fubje6led to any other Grammatical Appella-
tion by any Law or Rule of Conilruclion in the
Hebrew Tongue. But the Rabbins will not be go-
verned by either Grammer or Common Senfe.

In Rabbi Becbai'^s Expofition of the Five Books
of Mofes^ in the X Parajha Vefoth hahberachci^ there
is the following Paffage. '*^ The Sages, of Blelfed
" Memory, teach us, by this foregoing Paffage,
" (^concerning Mofes'j declaring to Abraham, Ifaac,
*' and Jacob, as the Rabbins "Uüill have it^ that the
*' Dead know the Things which happen in the
*' World. But as to Mofes his being commanded
*^ to acquaint Abraha^n^ Ifaac^ and Jacob therewith,
*' This was fo order'd, to the End they fhould re-
** turn him Thanks for acquainting them with the
" Matter, tho' they knew it before. " In the Ger-
vian Treatife, Sepher Minagi?n, in Hebrew Charac-
ers, there is a Paffage running thus, in the Part en-
titled Hilchoth afeluth j|. " We are taught in the Ge-
•' marah^ that the Dead know what is done in the
** World. Wherefore, One ought to be circum-
*^ fpe(5l, and to Ihew them Reverence *, for they arc
*^ well acquainted with every Thing-, notwithftand-

X Fol 29^, Ce/. 4. II Fcl. 55. Co/. X.

« ing

^4+ ^^^ Traditlom of the Jews,

«* ing the Scripture faith, § But the Dead know not
*' an"^ mng. For by thefe Words are meant the
<* Wicked; 'Tis they who are called the Dead.
<« Wherefore, a Place of Burial is called Beth^
^' ( or Bes ) hachajim •, that is, a Place for the
«* l_.iving. " Rabbi Meir hen Gahba, in his Trea«
tife entitled Avodath hakkodefch^ in the Second Part
entitled Cbelech haavoda*^ writes upon this Subjecft
in the following Manner : " In Medraß Ruth
*< hanneclom^ it is thus faid : Rabbi Alexander teach-
<' eth, that when a Man departeth the World, the
*• Nepheß followeth ; that is, the Soul {followeth )
** the Body, and continueth in the fame. The
** Ruacb^ that is the Spirit, flieth away from the
** fame into Paradife, and vifiteth continually the
*' Place of the Soul, and cherifheth her. The Dead
*' have likewife Knowledge, and converfe together.
'' They know every Thing that is done in the
*' World, and many Matters that are beyond it.

The Body of Man, when living, the Rabbins
teach, is inhabited by Three dillinft Beings, which
make up his whole thinking or rational Part, One
is called Nepheß j that is, the Soul ;" another is
called Ruach \ i. e. the Spirit ; and the Third is
called ISIeßamä \ which is likewife a Soul, but a
more glorious one than the Nepheß. Touching
Thefe, we have, in the lafl mention'd Treatife, the
following PafTage f : " We have already faid, in
*' the Eighteenth Chapter of the Firft Part, that in
" Man there is a Nepheß j that is, a Soul ; and a
*« P^uach ; that is, a Spirit , and that according to
«' his Works, he is made worthy of a higher Glo-
" ry, in what is called the Ncßama. When the
*' perfedlly righteous {^Man') departeth the World,

S Ecc(. * Fol. 45. O/. 2. t F«l, 4. CiL 2.

^he traditions of the Jews. 24jf

*' the Neßama goeth again without Delay to her
^' Place J and, according to the Words of the Me-
*' draß^ which I have cited, the Ruachy or Spirit,
*' goech into the lower Paradife. But the Nephe/b
" continueth with the Body, 'till it (the Body) is
*' corrupted, and the Fie fh con fumed. And this is
*' that which is recited in Medraflo\ where it is faid,
*' Death mufl party &c. meaning the Tinie in
** which the Flefh remaineth. But when it i^ cor-
*' rupted and turned to Duft, which is Death, which
*' parteth her Qhe Soul) and the Body, then the
*' Ruach leaveth them, and refteth in Paradife
*' from the Vifits which flie made to the Body,
*' v/hile the Body was not corrupted, on Account of
*' the Nepheß that remained with it. Then is the
^' ISlepheß efpoufed to the Ruach \ and xht Rauch to
*' the JSeßama. " And in the Medraß of Rabbi Si-
mon ben Jochaiy on whom be Peace, it is taught,
on the Words, X But the Nephefh (i. e. Soul) of m*^
Lord ßall be bound in the Bundle of Life^ with
the Lord thy God ; that it {the Pajfage) fhould run
thus, The Ncih^m^of the Lord, &c. /' But the Mat-
*' ter is, as we have Stated it. The righteous Part
"' is righteous ; for All is bound together •, the
*' Nepheß to the Ruach -, and the Ruach to the Ne-
'^ ßama and the Neßama to the Holy and Bleflfed
*^ God. So that we find the Nepheß is bound in
" the Bundle of Life ; as it is faid in the little Trea-
*« rife Ruth.

Another remarkable Account of thefc three Te-
nants of the Body of Man, we find in Zeror Ham-
mor^y running thus : " God created Three Worlds,
*' the Upper World, the Middle World, and the
** Lower World ; and he is found fometimes in

% I Sam. 25. 29- * M 3. C9I I.

<< the

246 ^he Traditio?2s of the Jews.

*^ the Upper, fometimes in the Middle, and fome^
<' times in the Lower. And this is fignified by the
*' Words f, Who zs like mito the Lord our God, who.
*^ dwelleth 071 High : Who humble th hirnfelf to behold
*' the Things that are in Heaven and in the Earth.
*' When the Children ot Men nre wicked, he with-
«' draweth his Prefence upwards: And when the
*' Childi"en of Men are Good and Pious, he hum-
«' bleth hirnfelf to behold the Things that are in
«' Heaven and in the Earth. Farther, it is faid in
*' Sohar^ that God created Three Souls, anfwering
" the Three Worlds ; namely, the Nephejh ; that
«' is, the Soul ; and the Ruach -, that is the Spirit -,
*' and the Neßjama ; that is, the precious Soul.
^« The Nepheßj is created with a View to the
*« Middle World : But the Neßatna with a Re-
*^ gard to the Upper World. Wherefore, by
*' the Means of thefe Three Souls a Man is quali-
*' fied to inhabit the Three Worlds. And fome-
*' times he abideth in the Lower World, fometimes
«' in the Middle, and fometimes in the Upper
*' World. All which happeneth, according to his
*' Qualification , and the Qaalifications ot thefe
*' Souls. Wherefore, when a Man departeth the
»' World, he afcendeth according to his Quality
*' (or Nature) and is prefently taken away from
'* the Lov/er Vvorld, wherein he was in his Life-
*' Time : And this is done with Refpecl to the
" Nepheß, Half a Year after this, he foareth in
*< the Air, in the Element of Rixach^ which is the
«' Wind; and pafTeth into the Middle World:
" And this is done v;it:h Refpedl to the Ruach -, that
" is, the Spirit. But at the End of the Year, the
" Neßjama gceth, not dpwn, but up, to the Upper
" World.

t Pfal. 113. 5'^' >

But

^he 'Traditions of the Jews. 247

But Rabbi Menajfe hen Ifrael^ in his Treatife
entitled Nißj/nath Cbajim * , gives quite other Ideas
of the I^epheß, the Ruach^ and the Neßjama\
faying, " They fignify Nothing but the Three
*' Faculties, Capacities or Virtues of the Soul.
In the Jalkut Ckadaß, in the Part entitled f Nvflj-
^mioth^ 'tis fiid, " There are in a Man Three Forms
" of a Soul : The Firil is the Intelligible Soul ;
/' the Second is the Speaking or Reafoning Soul;
" the Third is the Animal Soul, which is always
" craving.

We have Nothing, jufl; now, to add farther con-
cerning the DifiTent of a ^-y particular Rabbins from
the General Dodlrine ot their Brethren, as we have
given it, touching the Nepheßj^ the Ruach^ and
the Neßajna, asdiftindly confcious Beings and Inha-
bitants of the Body. We fliall now therefore enter-
tain the Reader with a very curious Rabbinical Paf-
iao-e concerninor the Firll Entrance of thofe Being:s.
into the Body ; And this we find in Sepher Gilgidim
jl, running in the following Manner. '' The Myfte-
^'/ry of the Conjoining of Souls, which is called lb-
'' hur^ confifl:eth in the following Particulars. Firil,
'^ the Nep b eß Qnttrtth at the Birth of ä Man : And
^' if his Deeds are right, he is, at the Age of Thir-
'^ teen Years and one Day, made PofTellbr of the Ru-
'' acb ; that is the Spirit. And if his Deeds continue
*' to be right, the Neßama cometh in the Twen-
'' tieth Year. But if, on the Contrary, his Deeds
^' are not right, the Nepbeßj and the Ruacb remain
<' without the Neßjama. Sometimes a Man is only
'^ \yorthy of the Nep^beß. and fo conti nueth without
*' the Rjiiach and the Neßjama. And then the Ruacb

t Fol 69, Col. 2. $cBl' 70. CoL i, 2. I FqI. 154, Col. I,
''\ Fol; 40. Col 1=

I i «' and

248 ^he Traditions of the Jews.

«« and the Neßmma remain in a Place conceal'd»
** and only known to the Holy and BlefTedGod»
'* and where an Abode is prepared for Every one
« (ofthofe Beings):'

But we are not at the End of our CoIle6lions from
the Rabbinical Writings touching the Converfations
o'i the Dead, and their Knowledge of What is doing
in the World. In the 'foremention'd Treatife Avo-
dath hakkodeß}^ in the Second Part, there is the fol-
lowing PafTage. * " They {the Rabbins) like wife
*' fay, that his (the Beceafed's) Neßmma afcendeth
'' and defcendeth. This mud be underllood ftridly
*« according to the Letter, in that the Ruacb vifiteth
*' the Place of the Nepbeß?y in order to cherifh her,
'' fo long as the Body is in Being, and not corrup-
*' ted in the Grave ; as hath been faid already.
«' Hence it is, that the Dead have Knowledge, and
*' converfe together j as is mentioned in what I have
" cited above from Medraß, and is fully fhewn in
*' the Chapter Mißoemetho (which is the Third
« Chapter of the Talmud - Treatife Berachoth) '\'
*' Wherefore, in the Firtl Chapter of the Treatife
*' Berachoth^ it is fdid, Let One fpeak to the Dead
*' on no Subjedls but fuch as concern the Dead.
'' And in the Chapter Shoel Adam (which is the
*' Twenty Third Chapter of the Talmud-Treatife
*' ShabbathW) we read, The Deceafed knoweth eve-
*' ry Thing that is faid of him, till the Lid of the
*' Coffin is faften'd over him *, and, according to
*' the Opinion there deliver'd ("that is, in the 'fore-
f« faid Treatife Shahhath) till the Flefhis corrupted :
*' That is, as long as the Flefh is in Being, the Ne-,
'' pheß, ox Soul, remaineth with the fame; and

* Fol. 45. Col. 3. t ^^ol 18. Col. 2. & Fol. 19- Col. X.
!l Fol 152, Col. 2, '

<« the

^he Traditions of the Jews. 249

^« the Ruach^ or Spirit, vifiteth her. And thus ic
*« happeneth that the Dead converfe together. For
<c This is no impofTible Matter: For behold, the
« Nepheßy or Soul, and the Ruacby or Spirit, are
*' there together : By which Means Speech (or Con-
'« verfe) is efFeded ; fince Speech is the Property of
«' the Ruacb, and fctcheth its Origin from her. Ic
*' hath likewife in this Part been clearly ihewn^ that
«' the Ruach is the Caufe of external {difcourfive or
*' confahulatrje) Speech. And notwithltanding there
«' are Many who arc not worthy, that the Neßama
'' Ihould defcehd upon them, yet want they noc
<< Speech, becaufe the Nepheß^ or Soul, and the
*' Ruach ^ or Spirit, are in them ; which together
*' are the Caufe of Life and Speech. Wherefore
'' Rabbi Salofnon Jarchi^ in the Chapter Shoely
*' (which, as hath been faid, is the Twenty Third
" Chapter of the Tfeatife Shahhath) on the Words,
^' * Jnd his Soul within him ßaÜ inourn^ giveth
*« the following Expofition : So long as he (name-
'< ly, the Interr'd) hath any Flelli, fo long hath
" the Nepheß^ or Soul, a Kind of Life ; fomething
" intelledual. And he teacheth withal, that Life,
*' with the Ruachy or Spirit, is compleat *, and that
*•' when the Ruach ^ or Spirit, vifiteth the Nepheß,
" or Soul, in the Place where the Body is, Life is
" perfect, and Speech polfible.'*

Upon this Matter the A^jodath hakkodeß affords
lis likewife another remarkable Paffage ; which runs
thus: '' That the Dead (whofe Ruach^ öt Spirit,
*' for the Space of Twelve Months, vifiteth the Ne-
*' pheßo^ or Soul, remaining with the Body in the
"^^ Grave)- may converfe together, is a poffibJe
*' Thnig, and doth happen. And This was the

X Job. 4- ^^•

I i 2 <* (Ground

250 Ihe 'traditions of the Jews.

{Ground of the) Art of the Sorcerefs upon Samuel^
on whom be Peace. She raifed him, within the
Twelve Months, out of his Grave ^ as is men-
tion'd in the Chapter Shoel Adam * [in the Trea-
tife Shabbath}. For his Spirit did vifit his Soul :
By which Means it w^as pofTible for- her to raife
him up. So that he fpoke with Said^ and decla-
red to him What fhould happen. This whole
Performance (c///7(? Sorcerefs') is not a Riddle or
Parable, but is to be taken m a literal Senfe, and
not in a figurative one: [No) Far from that. I have
found one of the Sages fpeaking, and heard, that
when a dead (Per/on) lets himfelf be feen, either
tnrough (the Means of) Sorcery, or. otherwife,.
and One v'lfit^th his Grave at that Time, Nothing
is foLind in it till he (the Deceafed) returneth and
ftrjps nimfelf of his Cloaths, And thus I have
found it in the Colledions of the pious Rabbi 7(?-
ht^da^ of BlefTed Memory. I have dwelt the lon-
ger on this Subject for the Sake of its Ufefulnefs ;
and to declare, that in all the Words of our Rab-
bins, of BlefTed Memory, who have treated on
this Subject, there are no Riddles or Parables ;
but that Dialogues between the Dead, within the
Twelve Months wherein the Body remaineth (un-
confmi'd) m.ay happen : As we find it faid of Rab-
bi Jchai bar Jafiia, in the Chapter Shoel (of
the Treatife Shabbath) that he, after his Death,
did fpeak with Rabbi Nachnan"
But of all the Dreams of the Rabbins we have met
with, concerning the Senfe, Knowledge and Adion of
the Dead, the following is the moil extravagant.
We find it in the Jalkut Chadafb, f form'd upon
another Rabbinical Dream, that Abraham buried

• Fol. islCe/. r. f Fol. 14. Col. 5.

his

^he traditions of the Jews. 251

his Wife Sarah near Adam and Eve. The Words
run thus : " When Abraham eame to bury Sarah in
the Cave, Adam and Eve rofe out of their Graves,
and would not fulfer, that it Ihould be done ia
that Cave ; faying to him, why fhould we be
always afhamed, before the Holy and Blefled'
God, for the Sin we have committed? And are
you come hither to encreafe our Shame ? For
on Account of your Good Works we muft be a-
Iham'd. Then anfwer'd Abraham^ Behold I take
it upon me, and oblige my felf, to pray to the
Holy and Bleffed God, that ye may not be any
more afhamed. Whereupon Adam went ftraight
to his Place. But Eve would not by any Means
content her felf with this, nor return to her Graver
fo that Abraham^ without lofing much Time, car-
ried her in with his own Hands unto Adam, Af-
ter which, he buried Sarah : That is, after Abra-
ham had taken upon him to pacific the Holy and
BlelTed God upon their {Adam and Eve^s) Ac-
count. Adam went again into his Place ; and
Abraham did afterwards bury Sarah and Eve to-
gether. And This is fignified through the Words,
* Thefe are the Generations of the Heavens and the
Earth (behibbaream, i. e.) when they were created»
And our Rabbins, of Bleffed Memory, lay, that
the Word behibbaream^ by Tranfpofmg the Let-
ters, fignities as much as Be Abraham \ that is,
Throu^ Abraham. And by This we are given
to under Ü and, that Adam and Eve., who were the
Produktion of Heaven and Earth, and not of
Men, were only afhamed on Account of the
Righteoufnefs o^ Abraham ; who prevaiPd, that
they fliould beat Refl, and that they Ihould not.

Gen. 2, 4.

2^2 'The Traditions of the Jews.

*^ in tne Life to come, have any Caufe to be afha-
*' med." What realbnable Man is not quite allia-
med to find a Body of his Fellow-Creatures imagine
ing and reafoning in fo ridiculous a Manner? Are-
not fuch Specimens of the Logic and Conceptions of
the Rabbins enough to make one conclude, that they
are mad or bewicch'd ? And (bold and prefumptuous
as it may feem) can any ferious intelligent Chriftian,
who has follow'd us fo far in our Detail of their Con-
ceits and Sotteries , forbear thinking , that their
Heads, and the Heads of All that believe them^ are
judicially depriv'd of fome Power that is common to
the Minds of the Reft of Mankind, and eflential to
Soundnefs of Imagination and Right Reafoning ?
In th^ Sepher Cbaßdi?n *, and in the Maafe Book -f-,
may be found a great deal more concerning the
Converfations or Dialogues of the Dead.

The Wicked, fay the Rabbins, are not to be
buried near the Righteous -, for that the Righteous
fuffer not a little by I'uch a Neighbourhood. In the
Second Part of the Treatife Nißmath chajim \\ we
have the following Padage. " When the Righteous
*' are at Reft in their ßed-Chambers, that is,in their.
*' Graves, then are revealed to them both the Up-
•' per and the Lower Myfteries. But if Any one is
*' is buried near them, who is not of equal Worth,
*' the Uppermoft that inhabit Heaven (i. c. the An-
** |;^/i) reveal not their Myfteries to them fo fre-
" quently as they ufe to do. And in thefe Myfte-
*' rics they feel as much Delight, as if they were
*' eating the moft delicious Food in the World.'*

To the Sepker Chaftdim there is a fmall Difcourfc
added, entitled Zawaoth Rabbi Jehuda hcBchafid ;
i. e. 'The Charge of Pious Rabbi Jehuda : In which

N. 196, and 452. -f Chap. 113. || Fol 88- Col. 2.

The 'Traditiom of the Jews. 253

we find the following PafTage. '^ We muftnot bu-
*^ ry together {or in the fame Place) the Bodies of
** Two Perfons, who, in their Life-Time, hated
*« one another ; for they have no Reft together."
And farther, in the fame Difcourfe, it is faid, -{-
*' When a Woman isburied, who in her Life-Time
*' was a great Glutton; and one feeth her Mouth
" open, 'tis certain fhe will continue with it (j)pen)
*' for the Space of a Year. But to avert (ihe "Ten-
" dency of) This, one muft fill up her Mouth with
*' Earth, and then fhe will do no more Mifchief.'*
We are told likewife in the fame Difoijrfe, |j When
" a City is provided with Sepulchres and Graves,
^' one is not to carry the Dead to be buried in ano-
" ther City. For the Dead that lie in the Firft, are
*' anger'd at it, becaufe it is a Difparagemenc to
*' them."

The following PafTages will fhew the extravagant
Notions of the Jeivs touching the Origin of their
Souls, and of the Souls of the Reft of Mankind. The
Treatife Emek hammelech^ in the Part entitled ^haar
ßnafhue ha77ijnelech^ § gives us the following Paflage.
'' Our Rabbins, of Blefled Memory, have faid, Ye
«' Jews^rt ftiled Men % becaufe of the Soul ye have?
*' from the Supreme M^;zfi. e. God ; whom the Ca-
•' b?Jifts call Adam Ahelion ; that is^ the Supreme
*' Mail). But the Nations of the World are not
*' ftiled Men^ becaufe they have not, from, the Ho-
*' ly and Supreme Man^ the Neßama {or glorious
" Soul). But they have the Nepheß: (i. e. the Soul)
" from Jda?n Belial-, that is, the malicious and un-
*' neceflary Man, call'd Sam?nael^ the Supreme De-
*' vil.'* In the Treatife Emek hammelechy in the

Fart

254 I'he Traditions of the ]tvfs.

Part entitled Shaar reßa diferarpin ; and in Rabbi
Menachem von Rakenafs Expofition on the Five
Books of Mofes^ in the Paraßa Sbemini, there is a
JPaflage running thus : '' Ye Jews are Men. But
<• the Reft of the Nations are not Men. The Spi-
** rit (or Soul) which is fpread among the Reft of
*« the Nations, cometh from "the Side of Unclean-
*' nefs ; that is, from the Devi}s. The f^ime {Spz-
«' rit)is no Man : Wherefore he is not under that De-
*' nomination. The Name of that Spirit is Unclean.
"^^ He is not call'd Man. Neither has he any Part
*' of Man. His Body is likewife a Cloathing of
*' Uncleannefs.

In the Great Jalkut Rubenz^ in the Paraßa Bere-
fjith^ * we have the following PafTage. "The
" Skin and the Flelh is the Coat of a Man. The
*' Spirit within is the Man. But the Idolaters C;?z^ö;?-
*' ing all the Nations but the Je'wtß^ are not call'd-
** Men, becauie their Souls have their Origin from
,*^ the Unclean Spirit. But the Souls of the Ifrae-
** Utes are derived from the Holy Spirit." And a
little farther on in the fame Treatife, it is faid, -f
*' An Ifraelite is called a Man, becaufe his Soul co-
'* meth from the Supreme Man. But an Idolater,
** whofc Soul cometh from the Unclean Spirit, is
*' caird a Swine. If fo, then is an Idolater the Bo-
*' dy and Soul of a Swine." In another Part of
the faid Treatife^ entitled Shaar clam hattohu [j ,
there is a Pafiage running thus: " The Wicked
^* are ftiled the Dead in their Life-Time, becaufe
^^ they have not a Holy Soul from the Foundation,
'' which is called Hm that livethfor ever. But they
^' have the Soul from Kelifa fi. e. the Shell ) by

* Fol. 10. Col. I. t Fol. ?o. Col. 2. 11 Fol, 23. Col. 4. § Dan;
12.7.

f<^ which

The Traditions of the Jews, 2^5

*< which is meant the Devil) who is cali'd Death,
'*^ and the Shadow of Death : And through the
^^ Sparklings of the fame they live.

Conformable to This, is the following PafTage in
the Treatife Sheva tal *. " The Souls of the Na-
*' tions Q?ieam?ig all.hut the ]tm^) have their Ori-
" gin from the exteriour Powers, the Powers of
"-' Kelifotb [that h. Shells; hy which is meant Devils)
'* the Myftery and State of which, we fhall, with
*' the Help of God, explain in the following Chap-
" ters. Wherefore God divided them among the
" Upper Seventy Princes ; and they are given un-
«' to them for their Portion. But the Souls of the
"-^ People of Ifrael have their Origin in holy Ema-
'-'• nations from the Bleffed God." And in Rabbi
Menachem von Rekanat^s Expofition on the Five
Books of Mofes^ towards the End of the Paraßoa.
Haafinu f, there is a PafTage running thus : '' The
«' Influence Vv'hich defcendeth upon the Powers of
'' Uncleannefs, is cali'd Jen Nefech\ that is, Of-
"-' fer'd Wine ; which is offer'd unto Idols. And
*' from thence are deriv'd the Souls of the Nations
'« of the World {meaning all the Nations of the JVorld
'* hit the Jewifhj.

The. Treatife T'af havrez gives us the following
Paflage.il '^ Know thou, tTiat every Part of the
"•' W^rldj is given to that People for whofe Dwell-
«• ing it was allotted. And this is what is iaid, §
«' I have given Ar vjito the Children of Lot for a
'' Poß'fßon, Ar is then properly divided to the
<' Children of Lot* And thus is Mount Seir divided
'« 10 Efau. And our Rabbins, of BlefTed Memory,
" have explained this Matter through thefe Words.
«' He, namely EfaUi is red; So is his Land red-

Fo!. 4. ol- 2. + F-?/. 221. Col.i,. \\ FqI. 9. CoU 2. § Deut. 2. g,

' . K A *' By

256 T^he T'7' adit torn of the Jews.

" By which we are taught, that the Allotment of
^' Land is ilrictly agreeable to the People who dwell
*' therein. The Reafon is, that to that Prince, of
'' the Seventy Princes, who prefideth over a Na-
" tion, is afcribed the Influence over that Part of
" the Land {or World). And 'the Souls which are
" found in tliac Part of the Land {or IVorld) are
" from the Portion of the Kelifoth or Shells (jhatis^
*' the Evil Spirit)) to which the Surface of the Earth
" is allotted. So that there are Three different
" Allotments : The Allotment of the People •, the
" Allotment of the Land, and the Allotment of the
" Prince over the Souls, and the Portioning.

Upon this Subie6l the Treatife Maarecheth haela-
/?/>'//^ fpeaks in the following Manner.* '* The Reft
" of the People, from whom \\\tj£ws are feparated,
«' are, by the Holy and BlefTed God, deliver'd to

the Princes (v/hich are ahflra^i Intelligences ; that

is, Spirits without Bodies) and put under their
" Dominion. He hath ordain'd a Prince over every
*' Nation, to govern it, and fpeak in Behalf of it :
*' to be its Mediator, and, through the Stars and
" Planets, toproted it. Thofe Princes are alfo calFd
" the Gods of the People, which God hath afligned
" them. And from thole Princes are dcriv'd the
" Souls of the People."

The Emek hammelech fays, that the Jews are at
Length to fubdue this numerous Brood of Unclean-
nefs, v/hich is put under the Dominion of thofe ae-
rial Princes ; or, in other Words, that they are
at Length to be the Lords of all other Nations ;
looking upon all other Nations as the IfTue of the
Devil. The Words run thus f: '' Hereafter Good
*« fhall prevail over Evil. Then the Jfraelites^ as

((

* FoL 106. Col. I. f Fol. 121. Col. 2.

being

The Traditions of the Jews. 257

" being comprehended under Qood^ fhall prevail
" over the Nations of the World ; which are com-
" preheilded under Evil:'*^ That is, which are un-
der the Dominion of the Serpent, or Devil -, for the
Avodath hakkod<'ßj fays,* The Serpent, that is, the
Devil, is the Evil Part. In the Treatife Zeror ham-
mor^ it is faid. f *' The Nations of the World are
" compared to a Serpent, becaufe they have their
•" Origin from the Uncleannefs of the Old Serpent.
This Matter is laid more open in the great Jalkut
Ruheyju in the Paraßa Shemoth^ •, where it is faid,
!i " All Souls arc derived from the Part o^ Cain
'' and Abel. From Abel comech the Good Pare
" (that is ^ Good Souls). And from Cain comsth the
'' Evil Part (or Evil Souls) The Soul of Cain being
" derived from the Uncleannefs, which Sammael
" {that is^ the Devil) had call into Eve when he
" lay with her, all the Souls of the Nations are
*' derived from that Uncleannefs." Conformably
to this, a little Treatife, entitled Afkath Rochel, hav-
ing mentioned the Filthinefs of the Evil Spirit, fays,
" § The Gojim (or Infidels) and the Denyers of God,
*' who defile themfelves, receive and breathe the
*' Spirit of that Part (that is, of the Evil Süirit)\ and
" their Souls come from thence."

Rabbi ^Z?^ri?;/ ShmueU in his Book entitled Nif-
7nath Adam, gives us the following very curious
Piece of Hiflory, touching the Origin or Firft Erec-
tion of the Dominion of the Seventy Princes**.
" Before the Time of the Divifion, which happened
" at the Building of the Tower o^ Babel, the Souls
*' of all the Men that liv'd upon Earth, were frcra
*"' one Source, from oae Origin. Therefore th«

* Fol. 18. Col 5. -[Fol. 14«. CV. 4. H Foi. 82. Col, 4,
Fol.;. Co], 7. '^^ Fol 5. Col 3.

K k 2 <' Peo-

258 7y5/ ^raditiom of the Jews. "

** People had only one I>anguage. But from the
** Time that God divided out the Seventy Nations,
*' anddeliver'd them to the Seventy (Pn«r^j) every
*' Nation receiv'd irs Souls from its refpedlive
*' Prince. For this Reafon Languages are made to
<-^ differ -, according to the Divifion and Diflribu-
*' tion of Souls, becaufe Speech is a Faculty of the
*' Soul. We point not out the Concradidlionsand
Abfurdities of the Rabbius upon this llrange Matter,
becaufe we apprehend the Office to be needlcfs.
Every Reader may difcover them himfelf with only
Halfan Eye.

The Treatife Amniudeha Sh'ifa gives us a far dif-
ferent Account of the Origin of Souls. 'Tis there
faid*, " The Matter concerning the Leviathan^
^' (whom God is faid to have caftrated, to the End
*« the World might not be deflroy'd by his Brood ;)
*' and concerning his Female, is not to be under-
*' flood according to the Letter -, nor v/hat our
^* Rabbins, of Blefied Memory, have faid concern-
^' ing the Angel Gabriel^ that he will hereafter ap-
*^ point a Chace with the Leviathan. For why
*« lliould he (Gabriel') enter into War with him ?
*' But the Matter is to be underflood thus : The
" Leviathan and his Female llgnifie that Angel
** which is Satan^ the other God, and Lilts his Wife,
*« who are the Leviathan; the ftreight Serpent, and
*' the crooked Serpent, of which Mention is made
<« in Ifaiah^ Chap. 27. Ver. i. as that the Holy and
*' BleiFed God fhall vifit them with his flrong Sword,
♦' to deftroy them froni the World, And Gabriel
*' will appoint a Chace with them, to the End the
unclean Spirit may be banifh'd from the Earth,
For the Holy and BlelTed God, in the Beginning,

A/. 51, o/. 3.

when

The Traditiom of the Jews. 259

^* when he had created every Thing according to his
'* Mind, thought with himfelf. What if this Levza^
** than fnould lye with his Wife the Lilhy and beget
*' many Soiils of Devils and Idolaters? For as the
«< Souls of the Righteous are derived from the Holy
'^ and Blefled God-, the unclean Souls are derived
" from the Angel which is Satan^ the other God ;
"as is Well known. And ic is a certain Truths
" that when the Souls of the Idolaters encreafe in
'^ the World, the Power of Uncleannefs (which God
*< avert) hath the Upper-Hand : And thofe Evil
<« Spirits deftroy the World. Wherefore, What
"did the Holy and BlelFed God .? He caftrated the
'' Angel, or Satan^ that, (in order to fave the World
«' {froin Defiruciion) he might not mix with her
'^ (Lilts)." Agreeably with this, it is laid, in the
Paraßa Mißjpajmy *' That the other God had been
" caftrated; tor the Holy and Blefled God had
" caftrated him, to the End he might bring forth no
*' Fruit into the World -, i. e, beget no Young.
'* Behold, the Sage Writer of the Book Chefel ie
*■' Abraham^ has objeded againft, or contradidted
*' thefe Words of Sobar ; fliying. How is it pofli-
" ble, that the Holy and Blefled God fliould have
*' caltrated that Angel which is the other God, to
'^ the End he might not beget the Souls of Idolaters?
" Do not we fee, that there arc a Multitudeof Un-
'^ clean Souls? He hath compleatly and excelently
'' eftablifli'd hisObjecliion, and laid, the Matter muft
^^ be underftood thus : That thofe (^unclean) Souls
" are not deriv'd from tke Mixture of the Angel,
*' which is Satan, with the Ulis. For when God had
** caftated them, it was impoflible for them to mix,
*' But thofe Souls, and the Souls of Devils that come
" into the World, come through the Works of the
" Wicked. For he who commits a Sin, createth,
*'^ through his Evil W^ork, a Devil ; and thofe are

«'the

aöo ^he l*r adit ions of the Jews.

*^ the Devils that ftain, endamage and defbroy. the
*' World. Thus far the Words of the Book Chefed
'* h' Abraham. Behold then, a Man createth thofe
" Devils through his Evil Works ; and the fame are
*« the WitncfTes, which, at the Day of Judgment,
*' fhall witnefs againll him. And Every one will
•' call and fay. He N, N\ hath created me, as is
'' particularly mention'd in many Places in Sohar.'^

The little Jalkut Rubeni*^ in the Part entitled
Neßamay from the little Treatife 71// haarezf^
gives us the following Account of the Regions where
abide the Souls of the Seventy Nations, before they
enter into Human-Life. " In the Expanfes, or
'' Seven Firmaments, are Seven Planet-- Saturn^
'* Jupiter y Mars, the Su??, Venus ^ Mercury ^ and
.'' the Moon: And in thefe Expanfes abide the Souls
*' of the Seventy Nations; each Planet having the
'^ Dominion of Ten Nations. But under the Sphere
" of the Moon, which is the lad cf all [the Planets)
'' there is found an Expanfe which is of no life
'' {with regard to the Souls of the Nations) i and
^^ ^Spirits, Night-Apparitions and Souls of Devils
*' abide there.

The Treatife Maarecheth hcslahuthy in the Expla-
nation of Cbajat j|, informs us, that, at a certain
Period of Time, the Souls of the S^^venty Nations
will lofe their Exiftence, or be annihilated. The
Words run thus, '' In the great Year of Jubilee,

no Nation will remain ; for in that Year i\

'' World will be deftroy'd and made defolate. In
'^ what then have the Jevjs the Preeminence of
" them (the Seventy Nations)? To this the An
*' fwer is. That the Deftrudlion is to be underfloon
" of the Kelifoth (i. e. Shells) which are the Evii

« J^. 4, + Fdl' 9. C^/. X . 8 Fsl. 251. C#/. 2.

*' Spirits :•

The l^raditiom of the Jews. 261

'^ Spirits ; for they fhall be quite exterminated
'^ froiTi the World. And therefore all the Souls
«' of thoje Nations that are deriv'd from them fhall
*' be put to Shame and cut off, becaufe the Caufes
«' of their Exiilence will be utterly at an End,
<« and their Names be kept no more in Remem-
" brance. .

We fhall now fhew more particularly the No-
tions of the Jezvs concerning the Origin and Nature
of their own Souls. The Treatife She?ie luchotb hah-
heritby ' fays, " The Souls ( meaning the Souls of
the ]swh) arc a Part of God from above. " And
Rabbi Aharon Smueh in the Treatife Nißinath
Aäam^y fays, " the Soul of a Jew is a Part of God
" from Above. " And in the Preface to the
Treatife Shefa tal, 'tisfaid, " The Soul (of a]^v7) is
«« a Part of God frorn above, and of his Subflance
«' or EfTence, as a Son is of the Eflence of his Father.'*
.In the Treatife Emek hammelech^ in the Part entitled
Shaar Kirjath arba ', it is faid, « The Souls which he
*« {God) created, live and continue for ever, becaufe
« they are. Sparks of the Subflance or EfTence of
*' the BlefTd God, as it is faid, 4 And breathed into
*' his Noflrils the Breath of TJfe.'' And in the
fame Treatife, in the Pare entitled Shaar re^adifer
ahpin ^ , we are told, '^ The Soul cometh from the
Name of the EfTence -, that is, the Name Jehovah-,
" as it is written " , For the Lord's Portion is
<' bis People. " The Treatife Nißmath Adam \
gives the following PafTagc, «' The Soul is the
" Light and Spark of the Great Name Jehovah -,'
« and cometh from that great Light, and from his

(i; f./. 262. Col 3. (2) Fol. 4. Coi ,, 2, 2nd 5. r3) ¥oL
221 C./. 4. (4) Gen. 2. 7. (.) ^,/. ijj. Col i.

•« Holy

26z The Traditions of the Jews.

♦' Holy Fire-, as the Scripture faith, ' For the Lord
•' th'j God is a confuining Fire, And as one Torch
•< is lighted by another, without any Dimunition
*^ ( of that other -, ) fo may we fay concerning the
•' Soul, wr.ich cometh from the Mouth and Spirit
« of the Bleffed God. '' We are told likewife, in
the fame Treatife, that the Souls of .the Jews
have their Being from the Ten Sephiroth^ or Scphi-
ros *. The Words run thus, " Our Souls, which
<* are contained in the Unity of the Soul of the
•' Firfl Man, come from the Ten Holy Sephirothf
*' or Flafhings (j)f Light'). " We are informed in
the Treatife Shefa tal S "' That by the Ten Sephi-
♦* rotby the Cabalijh underftand the Divinity.

The Preface to the fame Treatife ShefataU gives
us the follov/ing remarkable PafTage, touching the
Precioufnefs of the Souls of the Jews in the Efteem
of God, and the little Regard God hath for the '
Souls of any other People, After faying. That
from the Seventy Souls, which came from the Loins
of Jacob ^-t there are Seventy Nations, the Preface
goes on thus: ** It was neccfiaiy, the Z^-zc; fhould
" acquaint us with this, to the End we might be
*' taught that every individual Soul of the Ifraelites
*' is more acceptable and worthy in the Eyes of the
'' Holy and BlefTed God, than all the Souls of
*' any other whole Nation {of the Seventy.) And
" this Matter is revealed to us in another Part of
'* the Law ; where it is faid, ^ All the Sotd (not
'• Souls, in the Plural) of the Houfe of Jacob,
*' which came into Egypt, were I'hreefcore and
*< ^en. It (tht Law) did well obferve this-, faying,
*' All the Soul •, not All the Souls ; as it faith of

(i) Deut. 4. 24. (2) Fol. 7. Col. I. fs/Fol, I. Col. 2
t4)Exod. 1.5. (5) Gen. 36.6.

^he Traditwn of the ]tv^%, ^63

*' Efau f, And all the Souls of hhHoufe\ mention-
'' ing thofe Souls by the Plural Number, altho'
*' they were but Six. How much more might it
*« have been ufed with Refped to Jacoh^ All the
•*' Souh^ fince there were Seventy Souls {äefcended
*' from htm) ? But it {the Law) would teach us, that
*' every individual Soul of the Ifraelitefy is more
" worthy and acceptable in his Eyes {the E'jes of
*' God) than all the Souls of a whole People of the
*^ Nations of the World ; and that the Body of the
*' People of Ifrael are more lovely and valuable in
*' his Eyes than all the Seventy Nations.

The following Quotations refped the Time of the
Creation of the Souls of Men. And in them the
Reader will obferve a Deviation from feveral of
the Rabbinical Doftrines juft given. Rabbi Menajfe
hen IfraeU in his Trcatife entitled Nißmath Chajimy
fays 6, " Altho' the Learned of the Nations of
*' the World are of Opinion, that the Souls are
** created with the Body, yet the true and perfed:
" i/r WzV<? J, believe with a compleat Path, that they
*' {the Souls) were all created in the Six Days of the
Creation of the World. '* And {Drefently after^ he
giveth the following Paflage from the Treatife
'Tanchuma'^ : " All the Souls which have been from
"•^ the Time of the Firft Man, and which fhall be
" to the End of the World, were created in the
"*' Six Days of the Creation of the World,*' Rab-
bi Menachen von Rakenet^ in his Expolition on the
Five Books of Mofes-, in the Parajha BercßjUh ^,
fays, <'It is already known to thee {the Reader)
*' that the Souls were created in the Six Days of
*^ the Creation. J as it is fuid 9, Knowe^ ^jou ity hc^

(6) Fo]. 70. Cd. 3. (7) Fol. 32. Col 2. (8) Job 38. 3I.
♦ LI *' caufe

364 'J' he Traditions of the Jews,

" caufe thou wafi then horn? orhecaufe the Number
" of thy X^a-js is gr^cit. And this is intended to fig-
" nify, that the Souls were created with the firft
" Light.'* And Rabbi Menajfe ^ -in the 17th
*' Chapter of the Ni/Jomath chajiin S fays, ." Now
" I have tailed a little Honey, and mine Eyes are
'' enlighten'd in this Matter, let us fearch on what
" Day of the Six Days of the Creation of the
'' World, they {the Souls) were created. And 1
'^ lay, that mod of our Sages, of Blefled Memory,
*' agree in this, that the Souls were created on the
'' Firtl ^ Day. Rabbi Moße bar Nach?nan hath
" written, it mufl by no Means be faid, that they
" (the Souls) were created after the FirilDay, be-
'' caufe the Holy and Blefled God did, on the Firft
*' Day, create Something out of Nothing. But
" from that Day forward, during the reft of the
'^ Days of the Creation, he created Something out
'' of Something. And if fo, then are the Souls
" comprehended in what was created on the Firft
" Day.

In the following Quotations we have an Account
of the Abode of thole Souls 'till they are fent into
Human- Life. Rabbi. Salomon Jarchiy in his Com-
ment , on the Talmud-Treatilc Chagiga ^ , fay^,
" There is a Treafury in Heaven, which is called
*' Guff \ and all the Souls which were created in the
" Beginning, and are hereafter to come into the
" World, God plac'd therein. " The Treatife
Zeror hainmor^ in the Parafcha Nizzavint, fpeaks
of ihe fimc Treafury ^ ^ faying, <' Out of this
'' Treafury God furnilheth with Souls the Chil-
'' dren in f he Mother's Womb." And to the fame

(ij Fol. 71. Col. 2. {2) FoIs.^Col. I, (3) Pol. 152.
Col. I.

^ P»pofe

The Traditions of the Jews. 265

Purpofe writes Rabbi Menajfe hen IfraeJ^ in his
Treadfe Nißmath chajim * \ faying, " It is certain,
•* according to the Opinion of all the Sages of
" IfraeU that God giveth from Heaven the pure
*' Soul to Man in the Beginning, when he is form'd
*^ in his Mother's Womb, before he cometh out
*' into the Air of the World. " The Reader will
fuppofc, that the Rabbins fpeak here only of the
Souls of the Jews, Upon the Number of which
Souls the remarkable Pallages we have met with are
the ■ following.

'The Jalkut Chadafii^ in the Part entitled Neßm-
moth 3f, fay?, " The Number of Souls is Sixty
*' Times Ten Thoufand, or Six Hundred Thou-
" fand. And the La^v is the Root of the Souls of
'' the Ifraelites. And every Verfe in the Law has
** Six Hundred Thoufand Explanations : And every
" Soul is torm'd particularly out of One Explana-
" tion. Hereafter, Every one will read the L^z^a a c-
'' cording to the Explanation which relateth to him,
** and out of which his Soul was created. But there
" are many Souls which contain many .Explanations :
^' And Mojes-y our Infi: ruder, on whom be Peace,
" contained all th^ Six Hun^ired Thoufand. Likc-
*^ wife every Night, when a Man fleepeth, his
*' Soul afcendeth up into Heaven^ if he is worthy '
*' of it, and there readeth the Explanation, which
*' belongeth and is allow'd to her, of One Verfe ;
*' and in the Second Night {ths Exnananon of)
*' another Verfe. Tiiefe Six Hundred Thoufand
*■' Explanations are according to the plaixi and literal
*^ Senfe of each Verfe. And there a^rc in t\\?. .Iggadc
** (i. e. fiihile and diverii^ig Hißories) as many other
" Explanations, which are oppolite to thefe -, and

C4] Fol. 72. Coll. (5; F^lxss. Coll,

ilkcwii^

266 ^he Traditions of the J«ws.

" likewire,inthe C^^^/^. " ThtTvtzti^c Efngkham-
melch^ in the Part entitled Shaar reßa difer anpin ^\
fays the fame Things -, and that becaufe there were
created Six Hundred Thoufand Souls, fuch is the
Number of the Jews, And the Treatife ShirhajJn^
rim rabha fixes the Jews at that Number ^, faying,
*' Mofes is equal to the Six Hundred Thoufand,
*' which comprehend all ihtljraelites,'' And in
Emek ba7nmelechy in the Part entitled Shaar olam bah-
heria"^ we have the following Paflage: *' At the
*' Time of the Creation ot the World, thac is^
*' when the Firfl Man was created, all the Six
*' Hundred Thoufand Souls were comprehended or
<' united in him {thefirfi Man). And this is the ,
" Dodrine of our Rabbins, of BleiTed Memory,
*' upon the Words *, Where wert tbou when I laid
*' the Found atio72s of thelVorld? But when the Firfl
^' Man had finned, the fa id Souls, both Male and
*' Female, were rent from him. And the Male
*' Souls retir'd, in the new-created World, to the
" Palace of the God of Ifrael ; while the Female
*' Souls, being faw'd aiünder from the Males,
*' in the fame Manner as Eve^ before Sin, was
*' faw'd afunder from Adam^ retir'd to the S^-
^' fhire Palace, or the Palace built with Saphire
^l Stones.

The Damage thefe Souls fuflain'd by the Sin of
Adam^ the Jalkut Chadafi informs us, was repair'd,
by Abraham., Ifaac^ and Jacob, The Soul or fpiri-
tual Part of Man, according to thtjews^ being, as
we have fhewn, made up of Three diftinct fpiritual
Subftances j namely, the Nepheßy the Rauch , and
the Neßema., the faid Treatife, in referring the Re-
pairing or Reftoring the Six Hundred Thoufand

(5) 'PqU 1 39 ' C«!- 4- (^} Fel, 26^. Col. 5?, (7} Fol. 171^

Coh;. (8) Job 38.4^

Souls

^be Traditions of the Jews. 267

Souls to the abovementiond Patriarchs, affigns the
Subftances of one Kind to each. Th^ Paffage is irt
the Part entiled Neßamoth^ and runs thus * : Abra-
'' ham reftored, or brought to Rights, the Six-
*' Hundred Thoufand I^ephafchoth which depended
*' on the Firil Man. Ifaac reftor'd, or brought to
<*' Rights, the Six Hundred Thoufand Ruacboth,
*' which depended on the Ruacb of the Firift Man.
" And Jacob reftored the Six Hundred Thoufand
" Neßamotb^ which depended on the Neßa?na of
** the Firft Man.

The Treatjfe Emek bammele chy juft now cited,
meafures, by thefe Six Hundred Thoufand Souls,
the Time to the Coming of the Meßas. The Pat
fage is in the Part entitled Shaar olam hatiohu -f, and
runs thus: " Our Rabbins, of BlefTed Memory,
*' have faid, that the Son of David {that ix, tb^
*' Meflias) cometh not 'till all the Souls that were in
*' the Body of the Firft Man are at an End. Agree-
*' ably with what our Rabbins, of Blefled Memo-
*' ry, teach upon the Words, IVhere wert thou when
*' / laid the Foundations of the Earth? Thefe
*' Words teach us, that all the Souls which were in
^'^ the G«/, that is, the Body of the Firft Man,
*' were dependent 'on his Body; notwithftanding
** Rabbi Salomon Jarchi explains the Word Guf as
** fignifying a Palace fo called, in which the Souls
*' abide. But the L^w is explain'd Seventy Ways/*
Arid in the fame Treatife, and in the fame Part j,
it is faid, very unaccountably, but fomewhatagrecab-»
]y with what we have already fhcwn in the Courfc of
thefe Traditions, that '' When Ada^n had fmned,
*' all his Members fell off from him {ßrangeiy
«* And in the Places where they fell, Men came to

2* inhabit.

268 ^he Traditions of the l^^^}.

^' inhabit. And it was decreed, that r.hcfe Places
*' fhould be inhabited, to the Eod the Souls tnip^ht
*^ be brought out of them, [the Memhen^ we [up-
*' pfe.)

The Treatife Sohar^' on the Canticles^ * fays,
** When the Holy and BlefTed God created the
*' Firll Man, he took the Dull of the Ground of
*« the Temple {meaning the Ground on which ^ after-
*^ i^ards the Temple was built ^ ) and created him of
'^ the fame, and breathed into his Noftrils a Living
*^ Soul lit {God} then opened to him the Gate of
*>' Paradife, and conducted him into the Seventy
*' Apartments of the Holy Palace's ; and made him
*^ Ten Nuptial Heavens, like thofe Heavens which
^« the Holy and BlefTed God hath determined to
•* make for the Righteous in Paradife. And the
*« Upper Angels rejoiced, and danced before him.
*' And then, and there, the Holy and BlefTed God
«' caufed all the Souls, which he had ordain'd and
*' prepar'd to proceed out of yf^^/;j into the Children
*'' of Men, to pafs before him (Adam.) Now,
*' when he (^Ada?n) beheld ¥Ax\g David , he faw that
*' he was without Life, Then faid he, O Thou
** Lord of the World, who is he in whom I fee no
«' Life? And the Holy and BlefTed God replied,
*^ It is King David. And when the Firfl Man be-
*' held how the Matter was, he gave, out of the
*' Years afligncd for his own Life^ Seventy Years to
*' David. And thofe are the Seventy Years which
*^ King David liv*d, and which the Firfl Man want-
♦« ed of a Thoufand Years, which he bad other-
*' wife liv'd.

Concerning God's fhewing Adam the Souls of eve-
ry Generation of Mankind, the Jalkut Chadaß, in

*Mi5. O/. I.

;he

The Traditions of the Jews, 269

the Part entitled Luchoth *, gives us the following
Paflage. " Our Sages of Blefied Memory have
*' faid, The Holy and BlefTed God did fhew un-
*' to Adam every Generation and its Prieft : Which
*' is not to be underftood as if he beheld them only
** vifionarily or prophetically, but that God did
*' adually, and in very Deed, fet them before his
*' Eyes. For ( at that Tifne) all the Souls, which
" were to come into the World, did acftually ftand
*' before the Holy and BlefTed God, and in th«
*' very fame Likeiiefs in which they were to appear
" in the World : So that Jdafn could perfedlly di-
*' ftinguifh them. And thus ithappen'd on Mount
*' Sinai i as it is written f. And alfo with thofe that
*^ are not here: Words which denote, that the
** Souls, which were not then born into the World,
*' were prefent on Mount Sinai^ and in the fame
*' Form in which they were to appear in the World.**
Can any Man living, but a Rabbin, entertain a No-
tion, that this Pailage in Deuterono7n'j denotes any fuch
Matter .? Can any Thing be more evident than that
it denotes the quite Contrary ? But what doth the
Author of this Paffage mean by the Phrafe, in the
fame Form ? Certainly he did not mean in the fame
Bodies ; fince Bodies had been vißble to the Alfem-
bly at Mount Si?2ai. And yet 'tis hard to conceive
what he could mean elfe.

The fame Treatife {Jalkut Chadaßo) in the Part
entitled iV"<f/^^?«^^/j !1, teaches, that Souls before they
come into the World, are cloathed, and appear be-
fore Almighty God in the Bodies in which they arc
to. appear in the World. '' All the Souls (Vu
" there faid) before they come into the World,
*' cloathe themfelves in the fame Bodies, and put

hi g. Q9I 2, f Deut, 29. xc; i; Tal 154. CcI. 4,

^yö The Traditions of the Jews.

•« on the fame Liken^fs, in which they are to appear
*• in the World. Every Soul above, before fhc
«^ Cometh into the World, cloatheth herfelf with
*« a Body ; and in that Image, or Figure (i. e. fi}
** habited) fhe ftandeth before the Holy and Blefied
*< God. Then doth the Holy and Bleffed God ad-
•* jure that Söul and Body not to fin. And thefe
•' Things are fignified by the Words *, Thine
^ E-jes did fee my Golem; That is, my Golem^
*< which is the Body, thine Eyes did fee when I
«* flood before Thee.

Rabbi Menaffe hen IfraeU in his Treatife entitled
Nißmatb Chaßm, in the Second Naamar f , delivers
this following Matter. " Our Rabbins, of BleiTed
** Memory, in the Treatife Tancbuma, in the Pa-
•* fäßaFekudey fay. All the Souls which have appear-
*' cd fince the firfl Man, Jdam^ and {likewife tbofe)
" 'Miieh are to appear, to. the End of the World,
** were created in the Six Days of the Creation ^
•' and were all in Paradife. And they were all pre-
•' fent at the Promulgation of the Law : As it is
*' faid II , Neither make I this Covenant and this'Oath
** witb jou onljy but as Well with him that flandetb
*< here with us this Bay before the Lord our Gody as
" witb him that is not here with us this Day. Of
*' which Words the foregoing Doftrine is a neceffary
** Explication : For how could God make a Cove-
«< nant with Thofe who were not Yet come into the
*« World, nor yet created ? Wherefore, we are to un-
«« derftand the Matter, according to the Explication^
•' thus, That God the Lord made a Covenant not
«« only with the Souls that ftood there Bodily, but
•« alfo with thofe which were created in the Begin-
« ning, and were there prefent without the Body

Pfal. 139. r6. f Fol -JO, QqI, 2. J Deut. 29. 14, v^.

( ^refenti?;g

The traditions of the Jews. '^yt

«' ( prefenting themfelves) to take the Oath (ad?nini-
^'' flred^ at Mount Si7iai. And for this Reafon it
*' is, that the Word Jlandeth is ufed Qn the Pajfage
*' from Deuteronomy) the fame being ufed with Re-
«' fped to the Miniflring AngeJs by Zachary — ^
^^ Among thoje that Hand ^3; : As thou mayeftfee at
«' large in the Treatife Pardes Rmmonim, '* The
Reader obferves, that, according to this Rabbin, the
Souls which were not come into the World at theTimö
of the Promulgation of the Law on Mount Slnai^ were
prefent at the Promulgation without the Body.

The following Paflage was intended for the giving
fome Impreflion of the Terrors of the Voice and
Prefence of Almighty God. We find it in the Twen-
ty-ninth Parajcha of the Treatife Shemoth Rahbd -f ;
running thus : " Rabbi Levi hath find f| , The Ifra-
*' elites defired of the Holy and BlelTed God Two
" Things; namely, to fee his Divine Majefly, and
*' to hear his Voice; as it is faid. Behold the Lord
'^ our God hath Jhewedus hisGlo7'y and his Greatnefs^
*-' &c. — And we have heard his Voice out of the Midß
*-"• of the Fire. But there was no Strength to be per-
" ceiv'd in them {the Ifraelites,^'Z?^;; they heard and faw
*' thefe things) : For when they were come to Mount
^* Sinaiy and God. had revealed himfelf to them, their
*<^ Souls fled out of theirBodieSjbecaufe He had fpoke
*' to them: As it is faid, § My Soul was gone when he
'-'' did fpeak. But the Law prayed to the Holy and
^' Blefled God for Mercy for them ; and faid to him,
" L there a Kitig who hctrctheth his Dav.ghter^ and
" flayeth his Domeflicks ? Aü (the other) Men in the
4« World rejoice : But Death is the Fate of thy Children,
" Upon which, the Suols ( of the Jfraehtes ) came
*' into them again : As it is faid %-> the Law of the

* Zac.

3-7.

fFoL

ii8.

Col. 1.

|i Dcut.

-V

■4-

§ Ant. <5.

X Pial.

19.7.:

Lo.

272 7ke Traditio?2s of the Jews.

" Lord is perfecl, convening the Soul: " Tha^
is, according to this Rabbin, the Perfeclion of
the Law of the Lord is, that it makes the Soul
return into the Body ; and not that it turns the Soul
from Sin; as all iVlankind befides underftand the
Pamige.

But the following Quotation, from the Treatife
Sohar chaäaßo *^, will furnifh the Reader with much
more fiirprifing Inilances of the Rabbinical Penetra-
tion in the interpreting of Scripture. " Rabbi Je-
" huda\iM\\ faid. Come and behold; There pafTeth
^' not a Night in which the Angel Matarton^ the
" Prince of Countenance, doth not take all the
'' Souls of theSiges, who ftudy the Z^-zc;, and con-
'' vey them into the Prefence of the Holy and Blef-
" {t'\ God. And the Miniftring Angels wait, and
" ceafe from finging their Hymns to the Praife of
'« God, 'till the Souls of the Righteous are aflem-
'' bled and have join'd them ; to the End that they,
'^ together, may, with one Accord, fing the Hymn
" to the Moll High: As it is laid f, "The Flowers
<-^ appear on the Earth. Thefe Flowers are Thofe
«' who ftudy the Law and its Ordinances. Tue
" Time cf fmging (of Birds) 'i^coins^ that is, when
'« they (the Angels and the Souls of the Righteous)
" together fing to their Creator. And the Voice of
*' the Turtle is heard in our Land. This Turtle is
'- Mat at r on \ whofe Voice is heard, ( calling ^ to
*■" the Souls of the Righteous to affemble," in
'' order to fing every Night the Hymn of
'' Praife to their Creator : As it is faid || , Let the
'^ Saints be joyful in Glory. " And in Jalkut Cha-
daß § ^ it is laid, " When a Man fleepeth, then
*•' alccndethhis Soul on High, to behold the highefl

* Fol. 44. Col. I. I Cant. 2. 12, |i Pral.14.9. 5.

§ TqL 177. Col. 3.

'' Light

T^he traditions of the Jcws^ 273

*' Ll^ht. " The Treatife E?nek hamfnelek, in the
Part "entitled Shaar olam hattoha *, is very large
concerning the nightly afcending of Souls into Para-
dife.

The following Quotation we make as an Intro-
duction to another, which will give the Reader
Ibme Account of a particular, extraordinary, or,
as it is called, Neßama jethera^ i.e. a fupernumc-
rary Soul, with which, the Rabbins teach, every
Jezv is provided during the Jewißo Sabbath. In the
"Talmud - Treatife entitled Taanith^ or 'Taams^ -]-
and likewife in the Treatife Beza^ || it is faid,
** What is the Rciifon that no Falling is obferv'd
«' on the Firft Day of tiie Week? Rabbi Jochanan
" hath faid, Fading is not then obferved, to the
*^' End the Chrtflians^ who keep their Fellival on
*' that Day, may not fayof us, that we fail whilfl
" they rejoice. " But the Treatife Sopherim % de-
livers other Reafons for this Matter •, running
thus, '' Sbe?nud bar Nach?nani hath faid, it {the Faft-
" ing) is not obferv'd {on the Firfl Bay of the Week)
"- becaufe it is the Third Day (i/7 the fVeek) after
^' the Creation of the Firfl Man . For Jdam was
" created on the Sixth Day ; namely, on a Friday ;
''• from which we reckon Sunday the Third Day :
"- And, on every Third Day, a Man is infirm and
'' feeble, and not fit for Failing •, as Rabbi Salo-
*' fncn has exprefs'd it in his Obfcrvations upon it
' 'the 'Third Bay). The Refch Lakijh hath faid. It
^ ' the Fafting) is not obferv'd on Account of the

fupernumerary Soul *, for the Refch Lakißj teach-
*' eth that that Soul is, on the Evening of the Sab-

' * Fol 36. Cd. -y f FoL 27: Qol. 2.. {j FoL i6. CoL i.

M m 2 '^' bath

274 JheTraditionsof the Jews,

^V bath, that is on Friday Evening, given of God
*' unto Man ♦, and that, at the End of the Sabbath,
'' it is taken away from him : As it is faid *, But
" he refled the Seventh Bay : " As we jiiflly render
the Paflage. But this Rabbin unaccountably divides
the Word Fajin nafech, in the Text, fignifying, He
refled or refrejhed hmfelf^ into Vai afeda Nefech^
i. e. Ah, the Soul {,the [iipernumerary one) departeth.
It is, perhaps, a Cabaliftical Operation upon the
Word. But, in what Manner foe ver it comes to be
diljointed, the Reader, if he hath followed us from
the Opening of this Work, is pretty well accuflom'd
by this Time to fuch Rabbinical Torturings of
Scripture.

In the Jalkut Chadaßj^ m the Part entitled Shah-
lath t, is the following PalTage. '' The Soul hath
*' Five diftind Forms {or Parts) and Names«
*^' Thefe are the Net>heß (that is, the Soul) : the
*' Rnach (chat is, the Spirit) : the Nejhama (that
*' is, the Superiour or more Coeleilial Soul ) :
*' Chaja (the Living, or Life): and Jechida (the
" Solitary, or Retir'd^. Thefe are received of
*' Man at the following Ssafons. In the W^ork
*' Days between, the Feaft and the Increafe of the
*' Moon, cometh to him the Nepheßj : On the
^^ Feaft' Day cometh to him the Rtiach : On the
^' Day of Attonement, the Neßama: And on the
*' Sabbath, the fupernumerary Soul ; which is the
*' Myftery of Chaja, And in the Life to come he
" is made worthy to receive Jechida, " Rabbi Me-
-iiachem von Rekanet^ in his Expofition on the Five
Books of Mofes^ fpeaks thus, " Our Rabbins,
*-' of Blefled Memory, have faid, i\\d.t^Man^ on
<^ the Sabbath, hath an additional Soul.'

^ Exod. 31. ij. \ t Fcl. 165. Col. %.

Mofl

"^^he traditions of the Jews. 27^

Moft Jezvs do firmly believe, that they are, dur-
ing their Sabbath, poiTelTed of this Neßama Jethera^
or Myftery of Chaja •, which we render the Super-
numerar'j or Addttwnal Soul. And the Jalkut Cha-
dajh^ in the Part entii:lcd Shahbath^ informs us,
that the Jews feaft high on the Sabbath in Honour
to this Spiritual Gueil, and to entertain and give
her Pleafure. The Words run thus *: " The
*' Myftery of Voiuptuoufnefs on the Sabbath is,
'^ that the fupernumerary Soul may be rejoiced, to
*' the End ftie may utter a mighty Prayer (or
" Thafik/giving) in Honour of the Divine Majefty,
" among the Lower ; that is, among Men that
" dwell upon the Earth ; when they fay Grace at
'' Meals ; which is a Duty not enjoin'd among the
'' Upper, or thofe that dwell in Heaven. " And
Rabbi Salomon J arch i {^ys^ that this Supernumerary
or Additional Soul provokes the Appetite. His
Words (which are in his Expofition on the Tal-
mud-Treatfe "itaamth f ) runs thus : " The Super-
" numerary Soul carries out the Mind of Man to
^' Eating and Drinking, and makes him eat and
" drink with Appetite and Pleafure.

The Jalkut Chadaßj^ in the Part entitled Shahhatb^
fpeaks iikewlfe of the Origin or Source of thofe Su-
pernumerary or Additicwml Souls. The Paflage
runs thus II : '^ Concerning the Supernumerary Souls,
*' which come on the Sabbath, they arc derived
" either from the Part of Abel, or from the Part
*' of Cam. " This will appear very ftrange
Doftrine upon the Supernumerary Soul, if the
Reader compares it with what we have before de-
livered upon the Matter, and at the fame Time bears
in Mind what we have already cited in this Work,

^ FcL 144. Col i^ t FqI. 27Co^ 2, H FqI. 165. Col. 2,'

^^ con-

276 "tke T*raditions of the Jews .

concerning the Extraflion of Cain ; namely, that he
was the Offfpring of Sa?n7naeU the Prince of Devils,
by Eve. To which, upon this Occafion, we add
the following PafTages. Rabbi Menachem i-on Re-
kanet^ in his Expofition on the Five Books of MofeSy
in the Paraßa Bereßith., writes thus*; "In tiie
*' Trcatife Sohar^ it is faid of Cam, that from him
*' are derived the Souls of the Wicked. " And in
tht J alkiitChadaß^ in the Part tnutkd Jda7n^ his
faid f: '" All the Souls in the World are deriv'd
*•' either from the Part of Cain or Jbei. The Righ-
*^*- teous are the Children of Jbel j and the Wicked
" are the Children of Cairi. "

But Rabbi Menajje hen Ifrael, notwithftanding the
Authorities againft him, appears like a Man of
Judgement, againft the Literal Accep ation of the
Account of the Nefiama Jethera, or Supernumerary
Soul, m his Treatile entitled Ntßmath Cbaji/n, in
the Second ÄIaamar.\\ He fays, fpeaking of the Ac-
count of the Supernumerary Soul, "But now, if the
'' Reader conceives, that an Additional Soul is
^' given to an Ifraelite on the Sabbath, he is mifta-
" ken : For they who firft deliver'd this Matter,
<^' had no fuch Conception. Their Intent in it was
<' to inftrud- us, that the Soul, on the Sabbath,
*' which is appointed for the Study of the Law^
*' and in which the Hand is freed from theEmploy-
*•' ments and Fatigues of the Working-Days, af-
*' cends gradually, as we read §, From Matthana to
*^ Nahaliel^ and from Nahaliel to Bamoth {he means ^
t' from Step to Ste^^ or higher and higher,) And
*' the Additional Soul fignifies Increafe of Know-

* FoL 54, Col. I. I Fol. 8. Qol 2. II Fol 53- Col. 2.

4 -nim^ 21. J 9,

'i ledge,

Ti)e Traditions of the Jews. 277

*' ledge, and' Advancement in the Study of the Di-
" vine Law. ''

WE fhall nov/ quote the Rabbins upon the
I'ranjmigration of Souls ], that ancient and fa-
mous, and llili propagated Do(^rine; for the Jews^ as
well asfeveralEaftern Nations, maintain it ftrenuoufly.
Many Readers, we apprehend, will be extreamly
furpris'd to find the Jews teaching and fupporting
this Dodlrine. But to the Learned, and to the care-
ful Readers of Holy Writ, it will be no Novelty.
We meet, in Evangelical Hiftory, with fome Hints
of this Perfwafion of the Jews ; particularly, a
very plain one in the Queftion which was put to our
Lord by his Difciples, upon the Cafe of the Man
who had been blind from his Birth *. So that it is
apparent enough, the Jews held this Opinion in
the Time of Christ. But when, or where they
firil took it up is a Matter, we conceive, not eafy to
be determin'd. The only Lights, we know of,
which offer themfelves at prefent among us in this
Enquiry, fettingafidethefe Traditions, are the Hifto-
ries of Old Egypt^ and of the Bondage of the Chil-
dren of Ifrael : According to which, a Man would
judge, that the Children of Ifrael receiv'd this
Do6lrine from the Eg'jptians in the Time they were
enQaved by 'em. But when thefe Traditions fhall
be confulted in the Enquiry, and the Dodlrine, as it
is here taught, exemplified and illullrated, (hall be
compar'd with the Notions which enter'd into it
among the Ancient Egyptians^ and the Philofophers
of Ancient Greece^ who borrow'd it of them, there
will, perhaps, appear a Probability, that this
Do£lrine among the Children of Ifrael j was anci-
enter than their Bondage in Egypt, If, upon this

-■ ' . .1 I ■ »«11 ■ »— W>»— llll P H I I ■■■ »

* John 9. 3.

Compa-

zy^ "The traditions of the Jews.

Comparifon, a Probability lliall be 'urged on the
other Side the Queftion, namely. That the Rabbins
have grafted many Fancies of their own on the
Dodbrine ot the Egyptians' \ it may be anfwer'd,
that all, Things taTly confider'd, the Probability is
ftronger on the other Side. It would be a tedious
Work to put together All that might be urged up-
on this Matter ; and 'tis none of our Bufinefs. All,
therefore, that we fliall fay farther upon it, is,
that the Face or Tenor of the LefTons and Illuflra-
tions of the Rabbins upon this Dodlrine, without
Haying to obferve upon their pointing to higher
Antiquity than Old Eg^p^ carry, in our Judgment»
an Air that is wholly Jewiß^ without the lead-
Mixture of the Air or Manner of any other Peo-
ple : And that it muft, in our Opinion, without
better Lights, remain an uncertain Matter, whe-
ther the Jews^ or, if you will, the IJraelites^ re-
ceived this Doctrine from the Eg^fUans^ or, the
Egyptians from them. — We fhall now deliver our
Collections from the Rabbins upon this famous
Tenet ; obferving in the Firfl Place, that the
Jewiß or Hebrew Terms for it are Gilgul Neßamotb^
fignifying a Rolling or Revolving of Souls.

Rabbi Menajfe hen Ifrael^ in his Treatifc entitled
Nißmath cbajim *, fays, " The Revolving or Paf-
*« fing of Souls from one Body to another^ is a
*' Matter of juÜifiable Faith throughout our whole
*' Community. Nor are there Any who deny or
^' rejed: it, excepting the Rabbins Saadlaßy Hag-
*' gaon^ and Bedraßi •, whofe Difent appears in the
*' Letter of Excufe to Rabbi Salomon hen Adder eth,
*' Rabbi Levi hen Chaßf hath thus written : But
«' there is another very great Party of the Sages

Fol. 152. GqI. 2.

^he ^ J' adit ions of the Jews. 2^9

*' of Ifrad who believe it: A-nd they maintain it in
*' their Writings tobe Matter of found Faith, and
*' a Fundamental or Principle of the La*w, upon
*' which is refolv'd that objeded Queftion, fVby
*' Evil happeneth to the Righteous. And as we are
*' all bound to hearken to the Words of thefe Tea-
'* chers, fo we are to embrace this Faith without
" any Doubt or Hefitation. Thefe are the Words
*' of Rabbi Levi ben Ch aß f. And all my People
«« know, that the Treatife Sohar^ and all the Writ-
" ingsofthe Cabalifts abide firmly by this Doctrine.

Rabbi Naphthalin in his Preface to the Treatife
Emek ba?nmelechn * gives the following Account of
the Aflertions of an Italian {^whether Chriftian or Jew
he does not fa^j ; hut one would judge from his Words ^
he meant a Chriflian) concerning the Doflrine of
Tranfmigration. " Seeft thou not, 7^3; j Z?^, mÄbar-
*' heneVs Wife and Compleat Expofition on the
*' Law^ in the Par aß a Ki Teze^ that he oppofeth
<^' Thofe who deny the Myftery of Gilgul, or the
«' Pafiing of the ^oul from one Body into another ?
>-' But, by Reafon of our manifold Sins, I have feen
«< a Sheet which was written by a Wife Man of ltd-
" /31, in which it is afTerted, that Every one, who
<' believes the Pafling of Souls from one Body into
'' another is a Heretic ; and that his Sin is without
** Reconciliation-, and his Offence greater than can
*<- be forgiven."

According to the Jeivs, Abrahain was the Fir ft
Broacher of this celebrated Doftrine. In the Nißj-
math Cbajint of Rabbi Menajfe h^n Ifrael^ in the
Fourth Maainar^ f we have the following PafTage,
" The whole World did believe, that Souls perifh'd
' < {at Death^ -, and that Man had no Pre-eminence

N n

N n *« above

28o The Traditio?!^ of the Jews.

" above the Bead of the Field •, till Abraham ap»
" pear'd, who difcover'd to the World, that Souls
** did not periili, but exilled after Death ; revolv-
*^ ing from one Body to another.

But this Dodlrine, among the Jews^ confines not
the Tranfmigrating of Souls to the Bodies of Ani-
mals, but extends it to every Rank or Species of
Being upon Earth. According to the Rabbins, the
Soul of a Man may tranfmigrate into Trees, Shrubs,
Sticks, Stones, Water, and any other Thing upoji
Earth, whether animate or inanimate ; or they may
tranfmigrate immediately into Bodies of the fame
Kind with thofe they leave.

The Nißmath Cajim^ in the Fourth Maamar^
gives us the following Account.' " The Learned
*•' in Divinity obferve, that the Letters or Charac-
*' ters which compofe the Word Adajn ; that is to
*' fay, Alephy Daletb^ Me7n^ are the Initial Charac-
*' ters of the Names Ada7n^ David and Meß as,
" And the Soul of Adam^ he having finn'd, pafs'd
*' into David. And David having finn'd in the
'' Bufmefs of Uriahs his Soul is to come into the
^' Meßas. And 'tis a clear and found Paflage where
*' 'tis faid, ^ But they fiall ferve the Lord their God^
'« and David their King whom I will raife up mito
" them. And — * And my Servant David ß all he
«« their Prince for ever, Alfo — "^ And feek David
** their King.''

In xhtjalkut Chadaßy in the Part entitled Jacoh.,^
it is faid, " When the Firft Man was created, there
*^ was given him a glorious Soul. But when he had
*' finned, flie fled away from him; and there came
«* inta him a Soul of the Kelifoth (i. e. a Devil).

(I) Fo/. 152. Cf^ 2. (2) Jer. 30- 9. (3) Ez, 37 25.

(4) Hof 3- 5- (5) Fol- 95^ Col. i,

«« And

'^he traditions of the Jews« 28 1'

^' And when Enoch was born, the fame glorious
*' Soul, which fled away from Adarn^ came into
'•' him. Wherefore it was decreed on Adam^ thac
""- he flioiiJd die : But the fame was not decreed on
*' Emchy becaufe he had this glorious Soul."

We have fhewn, in the foregoing Pages, frequent-
ly enough, that the Soul, according to the Rabbins,
is made up of Three dillindt Parts, or Spiritual
Subllances, which they call the Nefljama^ the Ru^
ach and the Nepheßj. Thefe Three Beings, accord-
ing to thefe learned Gentlemen, fometimes take a
ditterent Rout. An Inflance of this v/e have in the
little Jalkut Ruheniy in^the Part entitled Gilgulwi *, ^
where it is faid, " Know, that the Principal Part
'' or the Neßama of Cain pafs'd into Jcthro \ his
^' Ruach into Korah \ and his Nepheßj into the Egyp-
'^ iian who was flain by Mofes. ^ And This is what
'- the Scripture faich S ^f S-evenfold^ — lykkam
*■' Kain^ — Camßallhe avenged &c. The Tetters
••' in the Word lykkam^ namely Jod^ Koph^ and
^^ Me?ny are the Initial Letters of the Names Jcthro
^' Korahy and Mizri {the Egyptian'). The Reader,
without Doubt, perceives, that this Account of
the ditferent Tranfmigration of the Spiritual Parts
ot Cain^ is a Cahaliflical Difcovery. In the fame
Treatile it is faid, ^ '' Knov^, that the Soul of Ja-
" phet pafs'd into the ifrong Sampfon?'' And, in
another Place, ^ *^ The Soul of Terah^ Abraham's
'* Father, went into J oh''

The following Quotation the Reader muft needs
look upon as a very Opining Inflance of the Ufe and
If.xcellcnce of this celebrated Dodrine, and of the
Extent and Perfec^tion of the Rabbinical Intelligence

N.9.

(^]

i Ex.

12,

H-

(3)

Gen.

24.

(4) N^

iS.

f5)N.

2a,.

n 2

ancj

282 "The "Traditiom cf the jtwt.

and Hi (lory. In the Jalkut Chadaß^ in the Part en-
entitled Mila *, it is faid, " Cam took by Force,
^' or forced^ Ahd's Twin (Sißer). Wherefore the
^' Soul of Cain went into Jethro \ and the Soul of
*' Ahd went into Mofes \ and therefore did jethro
*' give Mofes his Daughter to Wife.

The following PafTages will let the Reader into
fomc of the Reafons aflfgn'd by the Rabbins, why
the Souls of Men fometimes tranfmigrate into the
Bodies of Woroen. In the little Jalkut Ruheni^ in
the Part entitled Gilgulimj^ it is faid, " Sometime?,
^' when a Man is covetous of his Wealth, and gi-
" vethno Alms-, andJikewife when he is covetous
*' of his Learning, and will not inftrucl others, he
^' is punifh'd by the pafTing of his Soul into a Wo-
'' man." And in the Treatife Ni[hmath Chaj'm^
in the Fourth Maamar^ it is faid, " The Soul of
'' a Man pafTeth into a Woman for a Punifhment.**
And a little farther, — " Such a Tranfmigration
'' of Souls \fro7n Men to JVomtn) cometh to pafs on
*•' Account of fome heavy Sin." In the little Trea-
tife 6"^^^^^^^?^/ leket^ in the Part entitled Jacobs § we
have the following PaiTage. <' The Soul of Tha-
'^ mar was the Soul of a Man ; and in Juda were
*' Sparks of the Soul of a Woman ; and therefore
*' became flie pregnant by the Means of him. And
'' Ruth had the Soul of 'Thamar^ which was a Man's
*' Soul. Wherefore Ruth was unfit for Procreation,
*' till the Lord had accepted her, and fuifer'd her to
*' conceive •, that is, till he had caus'd the Sparks of
*' a Female Soul to glitter in her ; by Means of
'* which flie became capable of bearing Iflue.

The little Jalkut Ruheni^ in the Part entitled Gil-

* Fol. 127. Col. 3. fN.^i. J Fol, i68.Cbl. 2. §N. 16.

pilim

'The 1'raditio7is af the Jews. 283

gulim^ acquaints u?, that Sarahs Hannah the Shuna-
mite^^ and the Widow of Zarpatb 3, were All the
Eva G/g^/(meaning, that the Soul of Ev-c pafs'd fuc-
celTivcly into thefe Three Women^. And in the
Jalkut Chadaßd^ in the Part entitled ^^^/.'z;;?, ^ it is.
faid, *' The Soul of Adam went into Abraham \ and
" the Soul of £^'<? into Sarah.''* Immediately after
which PafTage, we have the following. " To the
'' End the Uncleannels of yfJ<^;« - (derived upon him
" by Sammael) might be purg'd away in his Poftc-
" rity, Abraham begot Ißmaely who brought out
*' with him all the Dregs ofthat Filthiaefs. After-
^^ wards the Soul of Eve pafs'd into IJaac: And (he
*' likewife was purified from the Uncleannefs infus'd
*' into her by Sammael^ inasmuch as EJau did at-
*' trad; to him it all. And becaufe the Soul of a
" Woman did enter into Ifaac, the Left SideJ§
" caird the Woman's Side. Afterwards both their
'• Souls palVd into Jacobs and begot Children."
This Account is likewife found in the little Jalkut
Rubeni^ in the Part entitled Gilgulhn^ \ which Trea-
tife gives us likewife the following PafTage.^ " Th«
*' Soul of Rah ab went into Heber., the Canaamte ;
'' and, afterwards, into Hannah. When Hannah
"faid "^ I am a Woman hard of Spirit (We render it
*'^ ßßh-t ^f ^ Jor row ful spirit) it was becaufe fhe
«' 'ha J, in the Perfon of Rahab^ been a Harlot : And
'' Ihe utter'd thefe Words becaufe of the hard Spi-
^^ rit of Uncleannefs. But the Soul of 7^^-/, Wife
^' o^ Heber xh^ Canaamte ^ went into £/z." Rabbi
Menajfe ben IßraeU in his Treatife Nifimatb Chaßm^,
fay?, '' The Soul of a Woman goeth into a Man
*' for her Rev/ard •, that is, for the Good fhe did
'' while a Woman. '^

(ON. I. (^2) I Kings, 4. 8. (3;V.9. ^4) Fol. ;. Col, 2.
(5)N.4. (^6)NU. (7) I Sam.x. 15. (8) Fol. 168, Col. 2.

After

2?4 ^^^ Traditions of the Jews.

After what we have already cited upon the Doc-.
trine of Tranfmigration, the Reader, without Doubt,
will be furpris'd with the following Intelligence up-
on the Matter ; as it gives a new Set of Ideas upon
it, very different from the 'foregoing j and as it like-
wife gives fuch an Account of fome of the Caufes of
Happy and Unhappy Marriages, or, at leaft, of
the Facility and Difficulty of Contrads of Mar-
riage, as it is not probable he hath ever met with.
Rabbi Ifaac Lurja^ in his Treatife S^pher hacauoa-
noth^ * delivers himfelf upon this Do6lrine thus.
^"^ The Myftery of the Removal of Souls out of one
*' Body into another, confifteth in this : The Souls
'' of Men alone, on Account of their Sins, revolve
'' into other Bodies -, the Souls of Women never,
" on Account of their Sins, pafTing into other Bo-
^'- dies *, but receiving their Punifhment in Hell.
*' And if it fometimes happeneth, that the Soul of
**^ a Woman paffeth into another Body, it cqmeth
*' not to pafs on any Account of her own, but on
'' Account of the Sins of her Husband. If the
'' Husband is to be one of them concerning whom
'' it is faid, -f ^ben his Wife fiall go out with him^
^^ his Soul muft necefTarily tranfmigrate into another
*' Body. For when a Man hath enter'd, for the
^' Firft Time, into the World ; and his Wife like^
«' wife is in her Firft PafTage through the World,
*' that Marriage is contracted in an Hour, perhaps,
" or a. Moment, without any Mifunder (landing or
^^ Quarrel. And when their -Souls have pafs'd into
" other Bodies, and they take one another a Second
^^ Time, that Marriage is the Second Marriage,
*^ and is not contracfled without great Mi^sunder-
^' (landings and Quarrels. For there are, Above,

* M 55 CiL z. f Exod. 21. 3,

^he Üraditiom of the Jews. ^8^

'^^ Accufers, who would hinder the Contrad, be-
*' caufe the Man's Soul is, for his Sins, come into
^' another Body. And thus, though a young Bat-
" chelour marrieth a Virgin, it is, in Cafe their
*' Souls have tranfmigrated, a Second Marriage.'*

The Rabbins teach, that the Souls o{Jews fome*
times pafs into the Bodies of Gentiles. This is
fhewn, particularly, in the Treatife Avodath hakko-
deß^ in the Chapter entitled Cbelek haavoda ;* where
it is faid. " There are Sins for which the Soul
^' which committeth them, juflly tranfmigrates In-
'' wards ; that is, into an Ifraelite : And there ar«
*' Sins for which the Soul that committeth them, is
*' juftly removed Outwards i that is, into a Gentile
*'ofthe World."

The little Jalkut Ruhens in the Part entitled GiU
guVim ■\ gives us the following Account of the Tranf-
migrations of Ruth^ " Ruth was, at Firfl, one
" of the Holy Souls of Tfrael. But her Soul, for
'' herTranfgrefTion?, was removed to another Body
" among the Nations of the World. But when
" Boax was come into the World, who was to mar-
••* ry Ruthy then had fhe luffer'd all her Punilh-«
'*• ments •, and the Time was at Hand when fhe was
" to pafs into another Body &c. Ruth was like-
'^ wife a Soul of the Soul of Boax ; and did propa-
^' gate him. But after fhe had defcended from A-
^' bove, fhe enter'd into the Nations of the World,
*' And This cometh to pafs for the Converfion and
*' Purification of the Ifraelites^ becaufe there is
'' Compaflion on 7;/r^<?/. And therefore the Rab-
*' bins, of BiefTed Memory, fay. The Virtuous
*« among the Nations of the World have Part of
*' Eternal Life." The Account here of the Punifli-

Fol. 45, Col I. t ^-^h

menc

286 The Traditio?ts of the Jew^l

menc of Ruth by Trani'migration, the Reader ob-
fcrves, contradifts tl e Doctrine of Rabbi Ifaac Lur-
ja^ cited a little before. ^

Concerning the Tranfmigration of the Souls of'
Men into Animals, Rabbi Menajje hen Ifrael^ in
Nißmdth Chaji?ny * gives us the following Leflbn;
treating of the feveral Kinds of Repudiation of the
Soul, of which he reckons up Five. '' The Se-
*' cond Repudiation, or Calling off of the Soul
<' IS for Thofe who have, indeed, bcliev'd in God
*< and his Servant Mofes, but^ neverthelefs, have
** done Evil, and committed heinous Sins, after
*' the Abominations of the Heathens ; in For-
*' bidden Concubinage ; in Committing Adultery
*' with their Neighbours Wives -, in the Knowing"
*< of Women contrary to the Law, Now, be-
*' caufe they engaged in fuch Brutifh Work, and
'* took Wives after their own Lufl or Choice
" without Controul, as well from among Thofe
'' that were forbidden as Thofe that were allow'd ;
^* behold j God, who is a God of Truth, and doeth
'' no Wrong, punifheth them by Letting them pafs
*' into the Bodies of Brutes ; fometimes into clean
'« Cattle, and fometimes into Unclean ; or into
'' wild Beads or Fowls, according to the Degree of
*• their Sins-, for which they are there judg'd and
*' afBi6ted with Grief and Pain ♦, being abandoned
*' of the Lord, and depriv'd of their Natural Bo-
" dy, and made to go like a Horle or Afs, on
*' Four Feet, and without Underflanding." . In
theTreatife Avodath hakkoäeß || it is faid, '' We
" learn, through Tradition or the Oral Accounts,
«' that our Inftruder Mofes^ on whom be Peace,
<« did, through the Words of the Law^ f God^

* Fol, 1 68, QqI I. II Fol. 49- Col- 3. f l^umb. 16.22:

The T^r adit ions of the Jews. 287

" toe God of the Spirits of all Fl'eß^ denote^ that
'^ Souls palled into ail Manner of Flefh ; as well
'' into tliat of Animals and Infeds, as that of Hu-
" mane Bodies: And that the Words of all Fleßjy —
'' fignify as much as the Words, In all Fleßj. '*
From which Paflage, and thofe immediately pre-
ceeding it, it appears manifellly to be a Rabbinical
Doctrine, that the Souls of Men fometimes tranf-
migrate into Wild Beads. Yet to this Do6lrine we
meet with an Oppofition, in the little Rabbinical.
Treatife Shechechath leket- in the Part entitled Beth
hammikdajh. j( The Words run thus: " No Wild
" Bead is facrifis'd, becaufe the Soul of Man ne-
^^ ver enters into Wild Bealts \ and therefore it is
^' allow'd to eat their Fat.

Rabbi Menajfe hen IfraeU whom we have already
frequently quoted, delivers, in. the Fourth Maamar
ot his Treatife Nißfnath chajim *, the following
LefTon. '^ It is alfo neceßary for Thee to know,
^' that the Cahalißs in like Manner, believe, that
^« Souls are remov'd out of Bodies of one Kind in ,
*« the Creation into Bodies of another Kind. And
'' they fly, therefore^ that the Soul of him who
«^ tranfgreffeth the Commandment by an Attempt ■
" to anger another, and who doth not repent,
«•' paffeth into a Beaft. And our Sages, of Blef'-
••' fed Memory, explain the Words "f. So the Lord
' ' fcatter^d them abroad from thence upon the Face of
" the Earthy by faying, that that Generation of Con-
" fufion, that is, Thofe who engag'd in the Build-
'' ing of the Tower of Babel^ were puniihed by
^' Three Judgments. The Good among them were
" punifhed with Confufion of Tongues. Thofe
'' who aim'd at the fetdng up of Idolatry, were

][ Num. 20. * Fcl: 1 60. Col. 1,2. t Gen. n . 9.

Oo *' tran{'

288 1'he 'fr adit mi^ of the Jews.

^' transformed into Cats, Monkies, and the Like.

" And the Third Party, which coniiÜed of Thole

** who faid, we will climb up to Heaven, and flay

*' him (namely, God) with Axes, was hurl'd down,

*' and transform'd into Devils and other Evil Spirits.

" By this, their Intent was to let us underfiaad,

*' that the Souls of fome of thofe {Builders of Ba-

*' bei) enter'd into fuch Animals {as the'j 7nention\)

" and the Souls of others of them were changed in-

"^ to Devils, and other Evil Spirits ; which are in

^' inccffant and reftlefs Motion. And upon that

" Doctrine Rabbi Menächem von Rakenet, of Bleffed

'' Memory, in the Paraßa Noah^ and in the Para-

" flja Sheminu of his Expofition on the Five Books

" of Mofes II , hath thus written. There are, among

*' the Modern Cabalifls, Some who believe, that

" the Souls of Men 'tranfmigrate into Cattel ^ and

" who fay, that the Soul of Man palTeth into a

*' Beaft) if he hath committed .one Sin more than

*' he hath done Good Works. And This is fig-

*' nified under the Words §, Nor che^xeth the Cud,

" are unclean unto You •, by which is meant, that the

*' Soul of him who ruminates on his Meritor Good

*' Works, paiTeth, when he ruminates, into a clean

" Animal. But if he hath committed Adultery, or

" had Knowledge of Women that are forbidden, or

" been guilty of fliedding of Blood, his Soul, for

*' any one of thefe Offences, pafieth, notwith-

'' {landing he doth ruminate, into an unclean Ani-

*' mal, if he hath not repented. And this is the

*' Myflery of the Rabbit, the Camel, and the

*' Hog ißc, * And the faid Rabbi Menachem

*' von Rakenet^ of Bleffed Memory, in the Paraßa

II Fol' 137. Col. 2. § Levit. u. 26; *Deut. 14. 7, 9.

I Fol. 151. Col. I.

*« Kedoßim

The Tradkms of the Jews. 289

*' Keäoßdim^ f fays, I have already inilru6ted Thee
*' in the Myftery of the Clean and Unclean Ani-
" ma Is. And there are Some among the Modern
'' ProfeiTors of the Cahala^ who fay, that he who
" hath Knowledge of a Forbidden Woman, is at
*' lafl cloathed with the Body of fome Unclean Ani-
*' mal, or that of fome npxious Infedl or Reptile.

AH thefe Six Hundred Thoufind Souls were, ac-
cording to the Rabbins (a? hath been hinted alrea-
dy ) contained in the Soul of Jdam. Upon this
Matter t'he following Pailage in the Treatife ISliß-
math Adam is preciy remarkable ||. " The Soul
" of the Firil Man confided of Six Hundred Thou-
^^ find Souls, twified together like fo many Threads.
" Which (iY///;//;^r) is the Sum of the Sciences, and
** of the Perfons which may enter into (or makeup)
'' the Body of the Ifralttes : As it is txplain'd in
^^ 6'0/^^r on the Firit Bookof M(9/2'j, And the Au-
>' thor of the Treatife Rejhith chochma (Rabbi Elias)
" of BlelTed Memory, in the Fifth Chapter, in the
^* Part entitled Shacj^ haava^ write3 thus: There
" are of the Ifraelites Six Flandred Thoufand Souls:
*' And of thefe Six Hundred Thoufand Souls there
'^ is never one Man wanting •, which fhewcth, that
'-' they are a Model of the Upper Chariot; in
'-^ which are to be found Six Hundred Thoufand Sei-
^° ences •, as is well known to fuch as are acquainted
'-' with thofe Siences. I have likewife heard among
-' Allrologers, that the Number of the Stars is Six
'* Hundred Thoufmd. "

The Nißjmatb Adam fays farther, in the fame
Part§, ''I have now fhewn Thee, to the End
♦^ Thou mighteil know, j:hat the Number of tiie

O o 2 . '^ Souls

290 ^he Traditio?is of the Jews.

'' Souls of the IfraeUtes is Six Hundred Thou-
" fand: And thofe Six Hundred Thou fand Souls
'' are compared unto the Wiek of a Candle, which
" confiils of many Threads twifted together. "
And a little farther in the fime Treatife, it is faid*,
^' The Soul of theFirll Man was a Candle lighted
'« of (or at) the Lord •,. as one Candle is lighted at
" another. Which {Soul) confided of the Six
" Hundred Thoufand Souls of the IfraeUtes. '* But
we have pafs'd over a remarkable PaiTage upon
this Matter ; for 'tis faid, a Column or two Back-
wards, in the fame Treatife, f " All the Souls of
<' the IfraeUtes were contained in the Soul of the
'' P'iril Man, and were made ready in the World
'* to enter into the Ifraei'ites^ the Portion of his
*' (God's^ Inheritance, and the People of his Pro-
*• perty.

In the Treatife Sepher Gilgtdim there is the follow-
ing Paffagelj. "All the Neßamotb, or Souls ; and.
" all the i^^/rZ;«?//:?, or Spirits J ^nd d\ tht Nepheßothj
*^ or Souls, were contained in the Firft Man, and
" created in him at the Time when he was created.
«' And This is intimated in the Words, § Te Jhall
** not make your Souls abominaUe h'j Beafl or by Fowly
^' orhy any Mamur of Livijtg Thing that creepeth on
*' the Ground, For in them a Man may certainly
" make his Soul abominable. And this is alluded
" to in the Words, )f And therefore I abhor them,
" The Cabalifts likewife fay, with Regard to Pun-
*^ ilhment ( after Beath ) that he who delileth his
^' Mother-in- Law, is cioathed with, or inhabits the
^' Body of a Stork ; which is afterwards kill'd and
*« torn to Pieces by other Storks. He who lieth

* Fol. 8. Col. I, f Fol. 7. Col. I. H Fol. I. col. 3'

t Lcv4t. 20. 25. h{ Levit. 2c. 23.

«' with

T*he Tractions of the Jews. 29 i

with his Father's Sifter, is at laft cloathed with
the Body of a Woman of the Gentiles ; who af-
terwards becomes a Profelyte to the Jewiß Re-
h'gion. And this {Converfion of the Woman) is
imported in the Words ||, She is thy Doda, i. e^
^unt *, fignifying, fhe will at Length become a
Convert to our Dath [or Das)', that is, to our
Faith or Law. He who licth with his Brother's
Wife, is at laft cloathed with the Body of a
Mule : As it is faid §, Man is horn like a wild
Afs's Colt : Becaufe he hath divided the Building
on High. The Soul of him, who lieth with an-
other M^n^sWife (excepting^ wefuppofe^as h except*
ed) cntereth into an Afs : Which Myitery is couch-
ed in the Words *. If thou fee ft the Jfs of him that
hateth thee^ /vf;^^ under his Burden, and wouldft for-
bear to help hini^ thou ßoalt furely help zvith him^
He who lieth with his Father's Brother's Wife,
is cloathed with the Body of a Woman of Jß^
dod. The Soul of him who lieth with his Daugh-
ter in Law, or Son's Wife, tranfmigrates into a
Mule. The Soul of him who lyeth with Two
Sifters, palleth into a Whore among the Infidels.
The Soul of him, who lyeth with his Father's
Wife; goeth into 3 Camel : As it is faid -f, ne
merciful Man doth Good to hi? own Soul: But he
that is cruel trouhleth his own Fleß : Where, by the
Word Fleß^ is underftood the Flefh of his Fa-
ther. And, behold, he is without Shame among
the forbidden Women : But at Length he be-
cometh chaft as the Camel. {What Infatuation) f
The Soul of him who lierh with his Mother, cn-
tereth into an Af3. But it muft be obferv'd,

i Levit. 18. 14- § Job 11.12. * Excd 23. 5. f Pröv,

n. 17.

Jbat

292 ^he T!radittöm of the Jews.

" that thcfe Punifhments are only inflided upon
*' fuch, among thofe Offenders, as repent not
<' in this Life. " What Diftindions the Jews ob-
fdrve, in this Detail of Offences and Punifhments,
between the Phrafes, Mother -in-Law^ and Father^s
Wife 'y and Father's Wife^ and a Man's Mother ^
We cannot fay.

In the Great Jalkut Riiheni^ \\ there is quoted
from the Treatiie Galerajja the following very fur-
prifing Paffage. ^' The Souls of Nine Hundred
"' and Seventy Generations paffed into Labatt's
*' Flock of Sheep ; which Flock Jacob afterwards
*' drove into Egypt i where thofe Souls were made
•' worthy to pals again into the Generations of
*' Men. '* This is feen likewife in the little Jaikut
*' Rubeni, § in the Part entitled Gilgulim.

In the following Paffage the Reader will find a
Reafon affign'd, upon the Dodnne of Tranfmigra-
tion, for the Care thtjews take, that their Killing
Knives, or Knives wherewith they flaughter Beafts
tind Birds, be without Jags or Notches upon the
Blades. In the Treatife Avodath hakkodejh, * it is
faid, " Sometimes the Soul of One that is righte-
*« ous is found in a clean Beafl or Fowl ; having
'^ tranfmigrated into the Body of that Beaft or Fowl.
" And becaufe the Souls of Men may enter into
*^ clean Beafts or Fowls, the Jews are commanded
" to have their Killing-Knives without Jags or Not-
*^ ches, to the End they may give as little Pain or

Smart as poffible {to the Beafts or Fowls they
flaughter), '^ And in the Treatife ISHJhmath cha-
jim^ f it is faid, '^ He that offereth the Life of an
*' Animal, fom.etimes offereth with it the Soul of- a

160. Cci. 2. ■ ■

^j' a Man

7he Traditions of the Jews. 293

"' Man. And this is the Myftery of the Words, (j
■•' O Lor'd:, thou preferveß Man and Be aft. Where-
'^ fore we are commanded, when we kill or flaugh-
" ter, to ufe Knives without Notches : For who
'' knows but that a Soul hath enter'd into the Ani-
'' mal {we ßa^). And therefore, we are to chufe
*' for the Animal an eafie Death. And he who
" eateth of the Joint of a living Animal, into
'I' which a Soul hath tranfmigrated, doth as much
'*^ as if he eat the Flefh of his Brother. And
" this is the Myftery of the Words, § Thoumayefi
" 7iot eat the Life with the Fleß. And it is taught,
'' that on this Account David faid, )( Deliver my
" Soul from the Sword ^ my Darling from the Power
^' of the Dog,

Upon this Matter the Treatife Avodath hakkodeßy
in the Part entitled Chelek haavoda, * gives us like-
wife the following Pafiage. " Farther, our Rab-
*' bins have faid, that the Obfervance of thefe Five
".Things {before-mention'^d) with Reipe6l to the
"^ Killing of Beafts, was, according to Tradition,
*' ordain'd on Mount Sinai: And all thofe Ordi-
" nances, or. Matters to be obferved at the Killing
'' (which are fetdov/n in the Words of our Rabbins,
^' of BlefTed Memory) and likewife the careful View-
'' ing and Obfervance of the Knife, to fee that it
*' be without Notches, were appointed for the Be-
'« neßt of thofe Souls that tranfmigrate into Beafts
'* or Fowls, and to the End that the Killing (of
'« thofe Beafts and Fowls) may not be unjuftifiablejAnd
'' the Souls {lodged in them) put to more Anguifh
"-^ and Pain tiian there is Need for them to fuffer.
*' Wherefore it is neceftary, that the Slautering of

II Pfal. 36.6, I Deut. 12. 23, ]{ Vhl 22. 20. *FoJ.

49 Col. 3, " y

"- Cattel

^94 ^^^ Iradltiom of the]tw^%.

*' Cartel be perform'd with great Nicety and Care ;
«' and (the more fo) becaufe it is faid, * Thou ßalt
*< kve thy Neighbour as thy [elf, " The great
Jalkut Ruheni, in the Faraßa Jethro^ f gives us
the following Quotation from the Treatife Pelia.
*' In the Words, Thou ßalt not kill, p is compre-
«< hended the Prohibition in Leviticus^ § againfl kill-
*' ing either Cow or Ewt, with her Young, both in
«« one Day : For by thi^f Means a Man may (on
<« the fame Day) (lay Two of his own Blood or Kin-
<' dred.

Abundance more concerning the Tranfmigration
of the Souls of the Righteous (diftinguifh'd from
the Souls of the perfectly Righteous) may be found
in th.^ J alba Chadaß, in the Part entitled Neßa-
moth. As for the Souls of the perfe6lly RighteouSj,
the Rabbinical Writings inform us. They do not
tranfmigrate at all, but pafs immediately into Para-
dife. This Dodlrine may be found, particularly,
in the Fourth Maamar of the Treatife Nißmatb
Chajim. )( But it meets, elfewhere, with fome Con-
tradictions.

We fhall now, for a While, confine our Quota-
tions to the Rabbinical LefTons and Iliuftrations upon
the Tranfmigration of Souls into the Winged Pare
of the World. In the Preface before the Tr^^tik Emek
hammelech, % and likewife in the Part of that Treatife •
entitled Schoar refcha difer aupin. It we have the
following Account. " Rdibhi Mofche Galante ^ who
<' was Chief Judge of Zephat (i. e. Jerufalem ;
fometimes caird Zephat, by Way of ContraBion^
from the Words Zevi peer iifartenu^ ßg'^'^^fy^^g'» the
Beauty of theOrnamentof our Glory) '' affirmethj

* Levlt.. 19. 18. f Fol. 102, Gol. 3, || Exod. 20. 13.

i Chap. 20. Vcr. 28. )[ Fol. 164. X Fol II-. Col. 2,

XI Fei. 138. Col. 4.

that.

7he Traditions of the Jews. 295

«« That, in the Beginnin|5 (jhat is, we fuppofe^ on
*' the Firfl Eflahlißment of the Jewifh Nation) when
*' Rabbi Ifaac Lurja^ of Blefled Memory, was
'* come into the HoJy Land, he went to the
«' Well of the Olive-Trees, and laid himf«lf at
" ft retch on the Grave of Rabbi Jehuda bar Ilai.
*' And being afterwards come to the Foreft of
*' OlivP: and Fig-Trees, which was near the faid
" Grave, he beheld on one of the Trees a Raven^
*' which cried, without Ceafing, Kraak^ Kraak.
*' Then faid the Lord (Rabbi Jfaac Lurja) to
*' Rabbi Mofche Galante^ who accompanied him,
'' Haft thou known a Man whofc Name was Sab-
*' hethaiy and who was a Tax-gatherer at Zephat ?
" Then anfwer'd Rabbi Mofche Galante^ Yea, I
*' knew him : He was a wicked and cruel Man,
*^ Upon which, Rabbi Jfaac Lurja of Blefled Me-
*' mory, faid, His Soul hath entered into that Ra-
*« ven, and now faith to me, that he is the iV. iV.
*' and that for the Punifhment of his Cruelty and
" barbarous Cariage to the Poor in feizing their
<t wearing Apparel, and the Beds they lay on , to
" make good the Taxes ; the Holy and Blefled
«« God hath caus'd him to enter into that Raven«
«« And now he entreateth me to pray for him,
«« After This, Rabbi Ifaac Lurja, of Blelfed Memo-
«' ry, faid to him (Sabbethai, in the Raven) Depart,
*^ Thou wicked One •, I will pray for thee. And
«' inftantly the Raven flew away.

In the Jalkut Chadaß* and likewife in the lit-
tle Trcatife Schechecath, in the Part entitled Neßa-
jnoth vegilgukfn, f we have the following PaflTage.
«' The Soul of a Governor of State, who proudly
«* exalteth himfelf above his People, goeth into a

F^l. I IK. Co/. 2. fNuii. 6.

P p " B'

2g6 "The T^raditiomof the]tvjs,

•
** Bee •, which is a Creature of a proud Natune. "
The fame Paffage we find in the Treatife Emek ham-
melech^^ with the following Addition. '' According-
" ly {with regard to the Nature of the Bee) we find,
^' the Prophetefs Deborah was guiky of Pride, in
*« that fhe caufed 5^zr^^ to be called to her, -f* and
^' did not her felf go to him. And thus behav'd'
" the Prophetefs Hulclah^ [] in faying, with Refpe(5l
'' to ijoßah) the King of Judah^ fell the Man who
*' fent you to me *, and not calling him King. Be-
*' hold, thus fuddenly doth a Bee become very
" proud and talkative ; that is, very noifie with her
*^ Humming. Wherefore the Souls of Thofe, who
" utter (haughty) unbecoming Matters, pafs into
*' Bees.

In the Treatife Emek hammelecb^ in the Part en-
titled Shaar tikkune hattefchava^ § The Origin of the
Pride and Impudence of Men is traced upon the
Do(^rine of Tranfmigation, in the following Rab-
binical LefTon. '' Rabbi 7/ä^rZ^r/^ taught his Dif-
«' ciples a Sign whereby they might know whether
** a Soul had been in a Brute Animal before {it
•' appeared in a Human Body). When, faid he,
^' yoj fee Men proud and impudent, you may cer-
*' tainly conclude, that their Souls, before they
''csm^ into their Bodies, were in Wild Beafts, or
«^ Unclean Fowls. For they retain the Habit they
«' contracted in thofe Creatures, and, like them,
«' blufli at or are afham'd of- Nothing.

Our next Quotations fhall turn upon the Tranfmi-
gration of Souls into Fifh. Upon this Matter
the Jalkut Chadaflj^ in the Part entitled Achila, ){
gives us the following Inflrudion. " One ought at

* FcL'i$$. Col. I, + Judges 4. 6. [[2 Kings 22. 14, ic;

%Fa,i6. O/. 3, ){Fe/. 29. C*/.4.

all

"the Traditiom of the Jews, 297

^* all the Three Meals oa the Sabbath, to eat Filli?
** becaufeinto them go the Souls of the Righteous ;
" concerning whom it is written, * Shall all the Fißj
*' of the Seay he gathered together for thein^ to fuf-
^' jicethem? ^^ And in E7nek hammelech^ in the
Part entitled Shaar tikkune hattefchuva, f we have
the following Paflage, after others on the fame Sub-
jed : " There are other Trafmigrations of Souls in-
" to the clean and unclean Species of Animals, like-
*' wife into Vegetables and inanimate Beings, accord»
" ing to the Wickednefs of Men. The Mercifnl God
*' preferve us from them ! The Righteous , whofe
^' Converfition is with the Law^ and who have
'* only Need of a Purification, are judged in the
'' Fifhes of the Sea. And This is fignified in
*« what is faid concerning the Righteous, Shall all
*' the F'l/h of the Sea he gathered together for thefu^
«' to fuffice them ? I will inftrud thee by an Argu-
*' ment grounded on proper Proofs. Yonder fG>f//,
*' 49.) Mention is rnade of Gathering together 5
«' and here {Nti?n. 11. 22. ) Mention is iikewife
«' made of Gathering together: And q.p. Yonder,
^« the Gathering together is mention'd with Regard
^' to the Righteous ; fo here likewife,, the Gathering
"' together is fpoken of the Righteous. Where-
^' fore we are commanded to eat, upon the Sab-
" bath, particularly at the Third Meal, which is
" the Time of Well-pleafing, of the choicefl Fifli.''
What fays the Reader here .^ Did ever any Mor»
tal, befides a Rabbin, ferve up fuch a Difli of Fifh
of an Argument ?

We fhall now give the Reader a Rabbinical
Account of the Tranfmigration of Soqls into the

* Nuin. II. 22. t Fol. 17. Col. 3.

Pp 2 teavest

598 7 he "Traditions of the Jews.

Leaves of Trees. Upon this Branch of the Doc-
trine the Treatife Emek hammelech, in the Part en-
titled Shaar refcha dijer unpn, * gives the following
Leflbn. '^ The Soul of him who giveth to an Ifra-
*' elite Carion, {b^ which is not only meant the FUß
cf Cattle that die of Difeafe^ hut likewife of fuch
Cattel as have not been p'operly, or judaically kiWdy
or have been kill'd by Chriftians) goeth into the
*' Leaf of a Tree. Then arifeth the Wind and
<« fhaketh it about, caufmg a mighty Torment.
" But this Punifhmentceafes when the Leaf falleth
*' to the Ground : For then the Leaf is properly
*« accounted as Dead unto him (who inhabited it) :
«' And then he is rooted out and deftroy'd from the
" World. And this is the Myftery of the Words, f
<* Jnd the Leaf Jhall fade ; the Soul of him, who
<* giveth a Man Carion to eat, tranfmigrating into
*' a Fading Lesf. And this likewife is fignified in
«^ the Words, 4- For ye ßall he as an Oak whoje Leaf
*' fadeth. Sometimes, indeed, fuch a Soul pafTeth
*' from Leaf to Leaf through feveral Leaves. And
*« the My fiery of this Matter {the Tranfmigration
*' into a Leaf) is, that fuch a one is abaied below
*« the Animal Creation to the Stage or Degree of
*' Vegetables. '* This Account appears likewife in
** the Fourth Maamar of the Treatife JSlißmath
*' Chajim, \\ and in the Jalkut Chadaß^ in the Part
«' entitled Neßarnoth, §

We fnall now entertain our Reader with fomc
Accounts, from the Rabbinical Writings, of the
Tranfmigration of Souk into Stones, Water, and
Water-Mills. In the Treatife Emek hammelech^ in
the Part entitled Schaar refcha difer aupn^ )( we

* Fol. 153. Col. 2. tjer. 8. 13- 1 If- » 30. J Fol 161. Gol. 1,
§ Fol 155. CcJ. 3. )( Fol 153. Col 2.

have

V^he ^r adit torn of the Jews. 295

have the following Information. *' The Soul of him
" who uttercth Abufes, Slanders, and the Like,
** pairethinto a Stone, a dumb Being. As, among
*' us, concerning Nabal, it is clear, that his Soul
*' went into a Scone : As it is faid, * ^nd he became
*' as a Stone, But this happeo'd after the Death of
^' Bileam *, for the Soul of Bileam had enter'd into
«' Nahal. And becaufe his Power was only in his
**' Mouth, his Soul tranfmfgrated into a Stone.
^' Wherefore Nahal was afraid to fpeak Evil of Da-
*' vid'^ remembring, that his Soul, in the Beginning,
*' had entered into a Tree. " In the Treatife Niß-
math Chajiniy in the Fourth Maamar^ -f this Mat-
ter concerning Beliam and Nahal^ is handled in this
Manner. " Rabbi Ifaac Lurja hath faid, '' that the
*' Names Nahal and Lahan are compofed of the fame
«« Letters, to acquaint us, that Nahal, Bileam^ and
«' Lahan were one Gitgul^ (fneaning that it was one and
*' the fame Soul which tnhahhed their Bodies.) So
*' the Pow|gr of Lahan and of Bileam was only in
" their Mouths. Wherefore the Soul of Bileam
*' pafled into a dumb Being ; which was reverfing
*' the Power or Faculty he had. But when his
«' Soul, upon her being reftor'd (to Liherty) pafs'd
*« into NahaU he reaffum'd his former Nature, and
«' fpoke Evil of David ; and then his Soul went
*' again into a Stone, a dumb Being. And thus it
** is faid, II And ße became a Pillar of Salt •, which
«' fignifies the Tranfmigration of her Soul into that
" inanimate Body. But do not think {that in fuch
*' Cafe) the Souls of Men arc infenfible, like Vege-
'' tables, or Lifelefs Things : For had they (jheji)
♦e no Seiifibility, where would be the Punifhment ?

I Sam. 25. 37» ^ Fol. i6x. Ccl- i. Gen. 19. 26.

the

300 Tthe TraStiomof ibe]cv/$.

" the Matter mufl be thus iinderflood, that the
*' Holy and Blefled God caufcth, J that Wicked
** Souls are lodged in Trees or Stones, being as it
*' Were, tied to them, to the End that, for their
*' Punifhment, they may be plagued by being in
" Circumftances that are oppofite to their Natures. '*
The Preface before the Treatife Emek ham?nelecby
* gives us the following Paflage. Rabbi Ifaac
** Lurja went, upon Time into the City of i'the-'
** rias ; and pafTing by the Great School of Rabbi
*' Jochanan^ who was then living, he fhew'd his
*' Difciples a Stone in the Wall; and faid to
*' them. Into that Scone hath enter'd a Soul, which
*' crieth unto me to pray for her. And this is the
•' My fiery of the Words, '\For the Stone ßall cry out
f of the JVdL

In the fame Treatife we have the following Ac-
count ß of the Tranfmigration of Souls into Water.
** The SduI of him, who fheddeth Blood, goeth into
** the Water : And this is fignified by the Words, §
^ Te ßall pour tt out upon the Earth as Water.
«' And fuch a Soul is continually tofs'd in the Wa-
" ter, and hath no Reft. If People, while they
*' are in Human Life, did but know (the Vehe-
*« fnenceof) that Torment, they would be conti-
** nually in Tears. But the greateft Mifery of
•^ Souls under this Judgement, is, when they are
*^ involv'd in Catara6ls, or mighty Downfals of
^' Water •, the Stream hurling them down, and
«^ falling heavily upon them, and tofTing them
<* furioufly about. Likewife, Every one that hath
*^ committed a Crime which is punilh'd byStrang-
f^ ling to Death {or Hanging) underg octh die Judg,

* FJ. II. Cot. z t H:ibbac. zii. || Fcl- 153. Co/z^

I Deut. 12. 16^

menc

^he Traditions of the Jews. 301

*^ ment of the Water ; and is there under a conti-
*' nual Suffocation or Choaking. Know likewifc,
*' that None of the Souls which thus tranfmigrate,
*' nor any that are fentenc'd in the' Upper Judicato-
" ry, are without a Fore-runner, who, during all
•« the Time that is decreed for their Tranfmigra-
*' tion or Punifhment, pafleth before them, and-
"openly proclaims their Sin and Punilhment.
" Every one like wife (who is conde^nn^d to the
*' Water) is follow'd by an Angel, who is his Keep-
*' er {who[e Charge is) to keep him continually in
* the Water and under Suffocation. And the like
*' Angels are appointed over thofe who are fentenc'd
'' to other Tranfmigrations : And they leave them
*' not 'till the Time o'i their Punifhment is expir'd.
*' There is like wife, for moil (Souls) a continual
*^ Judicatory, which takes Cognizance of them {with
Refpe^^ we fuppofe from what follows^ to their Be-
haviour under Punijhment) " and changes their
^' Punifhments, according to their Deferts. The
" Judgment of the Water, is the Myftery of the.
.** Words, ^ And are a^ Water fpilt on the Ground,
*' And therefore it is faid, in Schechecath lekety "f
" a Man fhould not hold his Mouth ro the Spouc
" or Face of a Spring to drink, but fhould drink
«' the Water out of his Hand for otherwife ; he
*' may happen to fwallow down a Soul along
" with it ; and, it may be, the Soul of a Wick-
*' ed One.

Concerning the Tranfmigration of Souls into
Water-Mills, the Treatife Einek ha?nmelech^ \\ gives
us the following Lefibn. " The Soul of him, who
" lyeth with another Man's Wife, tranfmigrates.

2 Sam. 14, 14« f Num. 6. 1 Fol, 153. CoLi.

" after

302 The Traditiom of the Jews.

*' after he hath undergone the Torment Nd venad
" (which is the being in an unfettled or fugitive Condi-
*' tion \ or being driven from Mountain to Daky and
*' from Dale to Mountain) into a Mill that is work'd
" by Water. And in fuch a Mill, both the Man
*' and the Woman are judg'd ; according to the
*' Myftery of the Words, * Then let my Wife grind
" unto another.

Upon the Punilhment Nd venad^ and the Crimes
to which it is annex'd, the Treatife E?nek hamme-
lechy in the Part entitled Shaar tikkune hattis huva^f
gives us the following Paflage. " The wicked
*' Souls, who have made themfelves abominable to
«^ their Holy Father, who is. in Heaven, by their
«' heinous Crimes, (from which, God in his Mer-
»< cy preferve us) and have, like Sodom^ open-
*' ly proclaimed their Sins; particularly Thofe
«« who have lain with Heathen \yomen, or with
*« Women that are under their Impurities •, like-
*« wife he who lieth with another Man's Wife ; and
"he who hath murdered an Ifraelite ; alfo an apo-
" ftatifing JeWy who denieth the Perfedlion of the
« Jewifh Religion ; alfo the Spy who bctrayeth a
*' JeWy or the Community of the JewSy to his
<« King and Nobles, and caufeth them Damage:
*« All thefe Parties are unworthy to climb the Fir-
*' mament of Heaven, and to fet Foot in the Courts
«' of the King's Palace. The Angels above pro-
*« nounce upon every one of tliem his Sentence 5
<« and dilpatch forthwith a Band of Devils to pun-
*« ifh them, by chacing them from the Hillocks .
*« to the Mountains, and from the Mountains to
•« the Hillocks: And thus they are driven about
«< in the Air of the World, 'till the Time decreed •

• Job 31. 10, t FoL 16, Col. 2,

^he Traditions of the jewsl ' 3^3

** is expired : And then they ar^ permitted to en-
'' ter into inanimate Beings ; into Vegetables ; into
" Animals, and into Human Äodies ^ and like-
'^ wife into the Seven Earths i After which, they
" pafs into Hell i where they are punifh'd for the
" Spaceof Twelve Months. And then they mcarn
" and afcend, and area fecond Time created (for?n-
'' ed) to the End they may amend and be purrned»
«' But the Holy and Bleffed God fuffereth them
'' {after this new Forming only to proceed {in their
" Return to Human Life) gradually, or Seep by
<' Step. Firfbj thefe Souls pafs int3 dumb and in-
*' animate Beings; From which they rife into Ve-
*^ getables . PYom Vegetables they afcend into'
" Animals ; and from Animals into Men ; paf-
*' fing (^Firfl) into Heathens or Slaves, and then
*' into ifraeUteSi But fometimes it falleth out^ that
'^ one of thofe Souls is deemed worthy to be ex-
<' cus'd the paffing through one or more of thefe:
*' Stages.

From the Fourth Maamar 0^ the Treatife iVZ/Z-«
7natb Chajim* we have the following PafTage, near-
ly relating to the Matter of the lalL " The Ba-^
*' nifhment of Sinners, who are fhuc out of the
" Prefenceof God, is of feveral Kinds, and iri dif-^
*' ferent Ways. Thofe who are very wicked^ and
*' commit the moil heinous Crimes ; as the Epicu-
" reans^ who deny UheExißanceof) God; allert-
*' ing, that there is none : And Thofe who d^nji
" that the Law was given from Heavens Thofe
" likewife who deny the Rewarding of the juflrj
** and the Punilhment of the Wicked ; and tiiofd
" who deny the Immortality of the Soul % togethef
** with Thofe who live without God and the Yokö

* Fol, j6'7. Q/- t

Qjqi *' of

30"4 '^i^ Traditions vf tfje jews.

*« of the Lazv : Thefe go not directly into Hell ; for
*' Hell is ordain*d for the Cleanfmg from Sin, and
" for the Final Wafhing from the lame. But they
" run like Fugitives and Vagrants, about in the
^^ World, without any Reft of Mind. And of Thofe
"** fpake AhigciU * -^tid the Souls of thine EnemieSy
*^ them ßjall he ßing out^ as out of the Middle of a
<< Sling. For ftie declar'd the Felicity of the Sub-
*^ lime Enjoyments which are merited by the Righ-
*■' tcoüs •, and the intolerable Smart and Parn which
«' Thofe feel who are flung from one End of the
'' World to the other ; the Punifhment wherewith,
<* aslhavefaid, the Wicked are tormented.

This flinging of Souls. is mention'd in another Part
of the fa'id Treatife JSfißmiath Chajim, f in the fol-
lowing Manner. " Our Rabbins, of BlefTed Me-
*' mory, have faid, there are Two Angels, one
^^ at this End of the World, and the other at the
'' other, which fling the Souls of the Wicked to one
" another : As it is faid, |1 And the Souls of thine
'' Ene?meSy them Jh all he ßing outy as out of the Mid-
*' die of a Stiifg. " And upon this Matter Rabbi
Lipman , in his Treatife Sepher Nizzachon )( de-
livers the following Pafl*age. '' Our Rabbins of
*' EleiTed Memory have faid, that, the Angels of
" Deilru6lion do fling the Souls of the Wicked
«' from one End of the World to the other." This
he takes from the Talmud-Treatife Sbahbath. § And
Abundance more upon the Subject may be found in
the Part entitled Shaar tikkune hatteßirca* ^ and in the
Part entitled Shaar olam hattohu^ *4, of the Treatife
Emek ha?nmelech^ which we have already quoted up-
on the Matter, and which we now quote once more
upon it, for the following very remarkable Story.

* I Sam. 25. 29. f Fol. 16, Col. 2. Mam. i. H P.49*

){ N. 77- 1 Fol. 152. C#/. a. % FqL 15. 0//2. *4- Fol

'Tis

^he_ Trjaditlom of the Jews. 305

'Tis in the Part entitled Shaar fikjzime hattes huva •, *
and is told in the following Manner.

" I will relate to thee a notatle Matter which
«^ happen'd in the fime of R^tbi ' Ifaac Lurja^ of
'' BlefTed Memory, whp was my Mafter and In-
*' (Iruder, concerning a Soul which had removed
<« to another JBody ♦, to the End thou mayefl know
<« and declare, that there is a Judgment and a Judge;
«' and that Nothing efcapes" Merpory before the
<' Throne of the Ever-blefled God *, and that with
*' Juftice and Equity he delayeth to fend down hi^
«' Wrath on the Wicked ; but, in the End, calls
^« in what belongs to him.

" The Matter I am going to relate happen'd ap
*' Zephat (i. e. Jerufalem) •, of which may the Re-
" building and Re-eftablifhment be effeäed quickly
*' and in our Days) in the Time {as hath been \faid)
" of the pure and holy Rabbin, the Divine Cabalift,
^' Riabbi Ifaac Lurja, whofe Meriiofy be to Ever-
*' iafting Life. There was a ^yidow, 'into' whorri
*f enter'd a Spirit, whicli gave her Abundance of
*f Torment. And the People weiit tofceher, anlj
** fpoke to the Spirit: And the Spirit 'anfwer'd to
«' Every one, and to every Queftion that was asked
*< hirp. Matters were in this Stape when a Sage
^' ftcpt in, by Name "Rabbi J^y^j)^ ^r/^;/, of BlefTed
" Memory, a Difciple of Rabbi Ifaac. Lurja^ of
** BlefTed Memory. ' As foon as he had enter'd; the
Spirit cry'd, BlelTed be he thap is come in, and faid
*.' to him. My Lord, my Guide, än^ mylnftrüc-
*' ter ! Calleth not my T.ord to Mind, that I was a
*' long Time his Difciple in ^^g'jpt i and was called
%* N. N. ^? Then the Woman's Kindred, Teeing the
**^ Pain ^nd Anguifh' fhe was in^ went tq the Wif^
«' Rabbi 7/^^^ f^urjay whole Reft be in Paradife, and

3o6 I'he traditions of the Jewi.

*' befought him to caft the Spirit out of her. The
^' Rabbi being at that Time engag'd, fent to the
^' Woman the Rabbi Chaji7n^ whofe Memory be to
*' eternal Life ; and order'd him to proceed agajnft
*' the Spirit by Exorcifm and Banifhment ; and, if
*^ he fliould find him unwilling to depart, to force
** him out of her; having, for that EnJ^ inftruct-
*' ed him in the Ufe of the facred Names. Imme-
*' diitely upon the entering of Rabbi Chajivt^ whofe
*^ Reft be in Paradife, the Woman turn'd her Face
U ^from hirri) to the Wall. Whereupon the Rab-
*^ bi faid to the Spirit, Thou Wicked One, why
*' haft thou turn'd thy Face from me ? And the
•' Spirit anfwer'd him, I cannot behold thy Counte-
^' nance : ^or the Wicked cannot behold the Coun-
*^ tenance of God-, (Bcum Immortale^n ! ) But the
*' Rabbi thereupon commanding him to turn his
*' Face towards him, he inftantly obey'd. Then
^^ faid the Rabbi, What is thy Tranfgreflion, that
*' fo fore a Judgment is upon Thee? And the
" Spirit anfwer'd, I have done wickedly with the
^« Wife of another, and begot illegitimate Children.
^' And I hav^ now Five and Twenty Years been a
Fugitive and Vagrant; having, folong, wander'cj
about the Earth vyithout any Reft. And which
*' Way foever I turn, lam accompanied by Three
^' Angels of Deftrudion, who punifti me with
*' Blows, and proclaim before me, n^a ßall it
*' happen to kirn who heget teth Baßards in IfraeL
*^' Now, thefe Three Angels of 'Deftruclion are
«* fignif^ed in the Words, * Set thou a ivicked Man
*' over him ; and let Satan fland at his Right Hand &c,
'' And the Spirit faid to Rabbi Chaj'tnu perceiveth
'' not rny Lord, that One ft^ndeth at my Right

"^{A. 109. 6,

«« Hand

^he Tt-raditions of the Jews. joj^

^* Hand, and another on my Left ? And doth he
*' not hear them proclaiming? And feeth he not,
*' that the Third is giving me deadly Blows ? Theni
*' faid the Rabbi, have not our Rabbins, of Blefled
" Memory, faid, that the Wicked are, for Twelve
«' Months under Judgment in Hell ? The Spirit
*' reply'd, Thou knowell: not the Meaning of thofe
«' Words : For the Senfe of our Rabbins, of Blef-
«' fed Memory, when they faid, chat the Judg-
*^ ment of the Wicked was to endure for the Spacej
*-'• of Twelve Months in Hell, was that when thd
" Wicked had undergone all their Punifhments on
*' Earth, they were convey'd to Hell, and detain'd
'' there Twelve Months, to the End their Souli
'' might be wafh'd and finally purified from Stairi
" and Pollution, and fitted and adorn'd for entering
«' into Paradife. The Proceeding here h likd
^' that of an able Surgeon in the Cafe of a rankled
<« Wound. He firft applies a Cautery, or fharp
" Corrofives, to eat out the rank and putrid Flefh.
«' When this is fetch'd out, and the Wound i$
" fcowr'd, he applies incarnatives and cooling Plai-
«' fters ; and by fuch Means reftores the Part to its
former Soundnefs and Continuity o And thus
are to be confidered the Gradations of PunillimenC
from the Hour the wicked Soul leaveth the Body
'till fhe is punnifh'd in Hell. For the Torment
of a Soul in Hell, is not a Sixtieth Part fo cruel
as the Torment ihe fuffereth before fhe entereth
Hell. Upon this, the Rabbi asked him, by what
Means he died, And he anfwer'd, I was ftrang,
led or choak'd to Death. For though the Four
Capital Punifhments of the Judicatory here (uion
Earth) are abolifli'd, (the Jews, at that Tim^ as
noiv^ having no Judicature among themfelves for
§* Capital Offences) yet have not the like Jadg^
" ments ceas'd to purfuc Capital OlFenders. And

#* pf

!^f

3o8 7be T-raditiom of the- Jews.

*^ of this. I am an.Inftance. For being in a Voyage
*'. from JleKandria in Egypt to the City oi' Raßit^
V the Ship foundered where the M/«? falls into the O-
^* cean, and I was drown'd. Then faid the Rabbi,
-S"- Why didft thou not confefs and bewail thy Tranf-
** greflions when thou faweft thy Death at Hand ?
•' It might hav^ pb^ain'd thee Mercy^ Ah, alas
^' for me, replkd the Spirit, I had not Time to
^^ confefs them. The Veflel founder'd fuddenly.
*' And my Senfes leaving me, as foon as I was en-
^^ gaged with the Water, "1 was quickly drown'4
H The Rabbi then ask'd the Spirit \Yhat befei
^^ him after he haci departed the Body. And the
^' Spirit anfwer'd, As foon as the News arriv'd at
^* Raßit^ that the Ship I was in was loll, the Jews
'* of that City repair'd to the Sea-Coaft, and took
*^ up and buried my Body, together with the Bq-
•' dies of all the 7^^'J w:ho were drown'd with me.
*' And as foon as they were departed, there came a
^' terrible Angel, with a Fiery Rod in his Hand :
*^ And he ft ruck with the Rod upon my Grave.
*> By the Forc^ of his Blows the Grave was rent
*' open \ \yhen prefently he faid to me, Thou wick-
*' ed One, Thou wicked One, arife and come to
^^ Judgment. And in the fame Hour, he took and
<' put me in the Hole of a Sling, and flung me at
•' once from the Place of my Burial to the Gates
*^ of Hell, which are in a Defart. I was no fooner
*' fallen down at the Gates of Hell, tliaa there rufh'd
^' out aMillionoftheSouls of the Wicked, who were
^' there under Punifhment: And they faid to me,
*' Hence, Thou wicked One: Thou Seducer of
^•f Ifmek Get the hence ; Thqu art not yet fit to
t.' enter ipto fiel} ( tb^^t iSy Hell ivas too good for
^? >^iV;i).Thenwan4ef'd I from Mounrairi to Pvloun-
«5 tain, accompanied py the Jhrec Angelp of Dc-
*.t ftfi^clion, who have* cyer fince proclaimeH before
■ *'•-*"" " ' '■•"""■ r'tn^

^he ^raditiomof the JeWs. 509

^^ me my Sin, and ever fince beat me without Inter-

*' miflion» Every Moment we were met by Evil

<' Spirits, and by other Angels of Deftrudlion, who,

*' when they heard my Sin proclaim'd, fell furiouf-

'*' ly upon me ; One draggiüg me 'one Way, ano-

*' ther another Way, 'till all the Joynts of my Soul

<* were ftiffen'd. And in this Milery was I chac'd,

'' as a Fugitive and Vagrant, about the Earth, 'till

*' I came to Hormis^ a City fituate near India-,

*' where I 'thought, in order, to free my felf frorti

*' the Blows and other Plagues which continually

*' followed rile, to enter into the Body of a Jew,

*' But the Jews there were fo environ'd and polfefs'd

*' by a Multitude of Unclean Spirits, that I could

*' enter into none of them. And if I had enter'd

*' into one of them, I fhould only have added to

*' my Sin and my Mifery. For the Jews of that

*' City are a wicked People, who commit hei-

•' nous Sins in the Sight of God; lying with Hea-

*^ then Women, and with fuch as have their Cuftoin

*' upon them \ and rulhing into other Crimes.

*' Wherefore I pafled again from the Hillocks

*« to the Mountains, and from the Mountains to

*' the Hillocks, 'till I came 'into a Defart of Ju-

*' dah \ *where I found a Roe, that was breeding,

*' And, to gain a'Refpite from my Mifery, into her

*' I enter'd. This happened in the Seventh Year of

•' my Puniiliment. But T found not in the Roe

*« the Sanctuary that I look'd for : For in that Situ-

*' ation I fuffer'd Abundance of Anguifh; And this

*« was occaflion'd by the Inequality there is between

** the Soul of a Man and the Soul Of a Beafl; the Soul

«' of a Man be'ng ered; whereas the Soul of a Beaft,

«' anfwering to the Strudure of the Body, bendeth

«' to or faceth the Ground. The Soul of a Beafl is

*« likewife full of Uncleannefs and Frowardnefs ;

*' and the Scent of it is not delightful to the Soui

'' of

^10 ^he Traditions of the jew$.

«* of a Man. Moreover, the Food of a Bead isof-
'*« ten of a Nature contrary to that of the Food of
*' Man. Andlfuffer'd not a little Pain by Means
*' of the Young one in the Belly. Nor did the Pain
«' in the Roe, which fhe felt from my fojourning in
*' her, fall fhort of my own. For Three Souls could
*' not commodioufly refide together. By Means of
*^ my Soul her Body fwell'd to an enormous Size,
«' and fhe felt fo madding a Pain, that fhe fled totiie
** Mountains and the Rocks, and ran 'till her Belly
*« burfl and fhe dropt down and died. Then came
*^ I out of the Body of the Roe, and went to the
*' City of Sechim in the Land of Ifrael^ and enter'd
*' there into the Body of a Jew'iß Priefl. I had
*' no fooner enter'd this Priefl, than he fent for an
*' Ifmaelite-Vnt^ to caft me out. And this Latter,
*' by his Exorcifms, and by the Powers of Unclean-
•' nefs (i.e. Evil Sprits) and the Charms which
*' he hung about the 7d"3e;f/^ Priefl*s Neck, made me
*' fo uheafy in my Abode, that I could not endure
•' it *, and fo I departed. How ! interrupted here
" Rabbi Chajim, Can the Powers of Uncleannefs, on
*' their own Authority, difpenfe either Good or
*' Evil to Anyone? No, reply 'd the Spirit: But
<* the Exorcifl, by his Art, brought fo*many un-
" clean Spirits into the Body of the Jewiß Priefl,
*' that I could not endure to be among them :
" And if I had flay'd, they would all have clung
*' about me ; and fo I fled, and came to Zcphat .(i.
•* e. Jerufalem) of which may the Rebuilding and
•« Re eftablifhment be effedted quickly and in our
" Days) and enter'd into this Woman. And it is,
*« this Day, Five and Twenty Years^ fince I en-
«* ter'd upon my Wandring and Mifery. The Rab-
*' bithen faid. How much longer hafl thou to fuffer
^* this Punifhment ? Or art thou never to be freed

*< from

^he traditions of the jewi ^^ 1 1

«' from it ? And the Spirit anfwer'd, I muft fuffer
*« this Punifhment 'till all the Baftards which I
*' have begot are dead. For fo long as they are a-^
" live, lam to receive no Mitigation of my Mife-
«' ry. Then did Aftotiifhmerit and Fear and
*« Trembling feize upon all the People prefent»
*« who were very numerous; and they wept bit-
^' terly, on Account of that Judgment; and the
*« Matter created great Commotidn in the Land,
" Farther, the Rabbi faid, who gave thee Power to
*« enter into this Woman ? And the Spirit an-
*' fwer'd, I enter'd and ftay'd all Night in her
<< Houfe. And at the Morning - Watch, the
** Woman rofe from her Bed, and went to ftrike
*« a Light. But the Tinder, after Abundance 'of
" Striking, not taking Fire, Ihe grew fo impatient,»
«' that fhe threw the Steel and Flint in a Rage
*« on the Ground ; faying, Get ye to the DeviK
<« That Mention of the Devil procured me the
«' Leave of the Angels of Deftruc^ion to enter into
*' her. Then faid the Rabbi, Did they give thee
*' Leave to enter her on Account of that Sin ? The
*' Spirit anfwer'd. This Woman*s Heart agreethnot
«« with her Profeffion. For fhe believeth not a
«' Word of the Children of IfraeVs being brought
** out of Egypt i and regardeth not the Ei;e of the
*' Pajbver-, when the Ifraelites rejoice, and fay
*' their Hallel {a certain Thankfgiving) in Memory
•' of that Deliverance : All this Ihe looks upoii
*' as vain and ridiculous, and v^ithout any Foun-
*« dation ; believing, that no fuch wonderful Matter
" ever happen'd, Inftantly upon this, the Rabbi
*' faid to the Woman, Thou iV, N. Believeft thou
*« not, with a perfed Faith, that the Holy and
<' and Bleffed God created Heaven and Earth 5 and
** that it is in his Power to do what he pleafeth ^
'' and that None can fay unto him> what doeft

K r ** Thou I

312 T& Traditions of the Jews.

*' Thou ? And fhe anfwered, Yea, I belive all
*' This. Then the Rabbi faid, Doll thou not be-
" lieve, that the Holy and Blefled God brought us
*' out of the Land of Egypt ; and that he divided
*' the Sea? And fhe anfwer'd, Yea. And doft
'' thou, faid the Rabbin, believe all This with a
** perfed Faith ? And doeft thou repent, with a
*' contrite Heart, for thy great Offences? And
*^ wild thou return ? And fhe anfwer'd. Yea ;
'' and began to weep. Then the Rabbin pro-
** nounc'd an Exorcifm, commanding the Spirit to
** depart from her, and ordering him to pafs out
*' through no other Limb than the Little Toe of
*' her Left Foot, becaufe the Ufe of the Limb,
*^ through which a Spirit pafTeth out of a Human
" Body, is ever after loft. The Rabbi was very
*' exad in the Ufe of the Names wnich his Mafler
^' had taught him. And inftantly upon the Clofe
*' of his Adjurations, the Little Toe of the
" Foot of the Woman fwell'd up to the Size of a
*' Turnep *, and the Spirit pafs'd out thereat, and
'' flew away. But foon after, the Spirit return'd,
^' and haunted the Houfe, and frighted the Woman
" for feveral Nights together ; pafling in by the
*' Windows. Whereupon her Relations went again
*' to the Sage Rabbi Ifaac Lurja, whofe Reft be in
'^ Paradile : And he immediatly fent again his Dif-
" ciple the Rabbi Chajhn, of Bleffed Memory, to
" look over the Mefufa {a Jewifh Cbarm^ confifting
^^ of a Slip of Parch?ne7it^ upon which are written
'' the A,th. sth. 6th. yth. Sth, and gth. Verfes of
«' Deut. the 6th. a'nd the Words from the i \th, to the
*' zoth. Verfe^ inclufive^ of the nth Chapter of the
*' fatne Book) and fee if All was right. And Rabbi
^' Chajim found, that the Mefufa was miffing from
'^ the Door, Then commanded he a Mefufa to be

**fix'd

T^he TraJttms of the Jews. 313

" ^ fix'd upon the Door. And a Mejufa was accord
*' ingly fix'd thereon. And, after that, the Spirit
*' return^ no more.

A Story of the Hime Kind we have in a little
G^r;/?Ä«-Treatire, printed in the • Year 1696, at
Frankfort^ in Hebrew Charadlters. 'Tis there faid,
that a Spirit, which was caft out of a Jew at Nickels-
lourg^ had dcclar'd, thaf he had fuffer'd cruel Tor-
ments by Devils : " That one Devil {landing at one
*' End of the World, and another at theother, they

fpit him from one to the other, each receiving him

in his Jaws: Xhat while he was thus fpit by thofe
*' Devils to and again, from one End of the Earth to
** the other,. a third Devii, which flood in the Mid-
" Way, cut him through with a Sword, as ha
*' whirl'd along by him j which caufed him the
*' fharpefl of all Torments : That afterward he
" entered into an Apple ; and a Swine eating the Ap-
" pie, he got by that Means into the Swine's Body,
*' and at Length burfl the Belly of the Creature:
" That he enter'd next into the Wheel of aWa-
" ter-Mill ; which he flopt, when the Miller had
" let it a going ; and fet a going, when the Miller
** had ilopt it 5 and at Length broke the Wheel,
'«= and fo confounded the Miller, that he was forc'd
*« to quit the Mill. From the Mill-Wheel, the Spi-
" rit tranfmigrated into a Whore ; and from the
«' Whore into the Jew at NtckeUbourg^ out of whom
" he was cafl.

What fayeft thou, Reader, to thefe Relations?
Would it not be an impertinent OiRcioufnefs to pro?
vide thee with Refledons upon fuch awakening Ab*r
furdities ? Called thou not to Mind here the little
Hiflories that made up the Terrour and Delight of
thy Childhood ? And knoweft thou not, that fuch
Fooleries are the Entertainment of all the School-
Boys, Nurfes, and Children in the Kingdom ? But
we mud not omit a P?.l&ge ia theTreaiife Emek Hamr

mckch i

'^14 ^he ^raditiom of the ]cv/8s

mekch ; whereitisfaid,* ^< That the Wicked among
*' the i/r^f///f J are punifh'd by their Souls pafling in-
*^ to Devils and malignant Spirits." The Tranfmi?
gration of Souls into Devils and malignant Spirits,
feems a großer Abfurdity than all the Reft. But per-
haps the Rabbin, who was the Author of this Paf-
fage, meant no more than that fuch Souls became
Devils or Evil Spirits ; as is fa id, in the foregoing
Pages, of one of the Parties engaged in the Build-
ing of the Tower of Bahel, But upon the Doctrine of
Tranfmigration, as almoft upon every other Matter,
the Rabbins are very much divided ; and (as the
Reader mufl needs have obferv'd in the Courfe
of this Work ) frequently contradid themfelves,
as well as one another. We have produced as much
Evidence as can be defired upon the Matter, that
the Rabbins maintain (^and confequently the Jewiß
Laiety believe) this Dodlrine. Yet in the Jalkut
Chadaß, in the Part entitled GarEden^ we are told,
that f '^ The Souls of the Wicked pafs into no other
*' Bodies; but are punifh'd in Hell. *' To this wc
add a Contradiction from the Treatife Zijom -, j)
where 'tis faid, " Some of the Cabalifts maintain,
*' that the Souls of the Wicked likewife tranfmigrate:
*^ And that This is what is faid,§ Bloody and deceit-
^' ful Men ß all not live out half their Pays,

The Rabbinical Writings likewife teach, that the
Souls pf the Righteous wander about the Earth This,
particularly, appears in the following moft remiarka-
ble Pafiage, which we find in the Jalkut Chadaß ; )(
moft remarkable, we fay, for the Manner in
which it points at the Meßiah •, notwithftanding the
Abfurdities which cloud and embarafs it. " The
♦' Souls of the Righteous wander about in the
*« World. And when they chance to behold fuch

* Fol. 85. Col. 1. f FoL 54- Col. 4. , J Fol. 27. Col. 4.'
^Pfal.55,23. )( Fol. J 54. Col, 4. i

*'0t

^The traditions of the Jews, 315

-*« of Mankind, as, on Account of their Tranferelfi-
*« oris in prophaning the Holy Name of God, are
*« challifed, and afflided with Pain and Mifery ; an4
*' likewife when they behold the wicked Genera^-
'' tions which caufe the Continuation of the Capti-
<' vity {or Difperfion of the Jews) they nocifie the
'' fame to the Meß ah ; who, thereupon, pre-
*' fently goeth into the Palace of Paradife, called
" the Palace of the Sick •, into which Palace, up-
<' on his entring it, all the Grief and Chaftifments
" of Ifrael flying, he there takes them upon him-
" feif. And in Cafe he was not to relieve Men by
" taking off the Burthen of their Grief and Chaftife»
'' ments they would fink under it , no Man in the
*^ World being able to fuffer Punifhment upto the
^^ Rigour of the Law, When the IfraeliUs were
*^ in their Land, their Offerings relieved them un-
*^ der the Weight of their Chaflifements and Cala-
*' rnities. But now the Meffiah takes the Burthen
*' from them : As it is written, * But he was wound-
" ed for our T^ranfgrejfions^ &c.'* Of the Wandring
of the Souls of the Righteous fpeaks likewift
Rabbi Menachein Von Rakanet in his little Trea-
tile entiled Taama Mizvoth. t

Wc fhall now entertain the Reader with fome
Quotations from the Rabbins touching the Number
of Tranfmigrations, which, according to thofe Au-
thors, are perform'd by the Soul. But upon this
Matter likewife they are not a little divided. And
of thefe Divifions or Differences the Author of the
Treatife Zijoni fpeaks in the following Manner,
Know, Curious Reader, that there are ^ many Dif-
ferences between the Taimu die Sage^ :ind the Caba-
' lißs touching this Myflery. Some fay, That-che

* Ifaiah 53. 5. fXol 17, Col. 1. J Fol 27. Cql 4.

Soul

3 1 6 . ne Traditions of the Jews.

«' Soul goeth but into Three Bodies, (or maketh hut
^' Three Tranfmtgr at ions :^ And for Proof of This
*' they bring the Words of Elihu, Job 33, 29.
*^ Lo-, all the je Things, worketh God Twice and
«' Thrice (in our Verfion fometimes) with Man,
«•«^ Others fay, that the Soul pafleth into four Bodies,
'f bringing as a Proof it the Words, Exod, 20.
*' 5. Vifiting the Iniquities of the Fathers upon the
*' Children^ unto the Third and Fourth Generation
*' &c. Others, again, fay, that fhe pafleth through
*' a Thoufand, And with Thefe joins Rabbi Ne-
** chunja hen Hakkana^ in his Treatife Sepher hah-
«' hahir.

Of the Triple Tranfmigration Rabbi Menajfe hen
IfraeU in the Fourth Maamar of his Treatife Nijh-
math Chajimy writes in the following Manner.*
*« Know, that moft of the Cabalifts have written,
«« that the Soul tranfmigrates but Three Times;
*^ not reckoning into the Number the Time when
^' fhe firfl enters the World in a Human Body.
«' i^nd this is what EUhu fignified to Joh^ when he
^' faid, t Loy all thefe Things worketh God Twice
*' andThrlce with Man,'*'' And in the Treatfe So.
har^ in the Part entitled Bereßjith^ H it is faid upon
this Matter, " This is the Myftery of the Words, %
•>' Vifiting the Iniquities of the Fathers upon the ChiU
*' dren unto the Third and Fourth Generation &c.
.«' And this likewife is fignified in the Words, § For
^< Three Tranfgreßons of Judah, and for Four,, I
*« will not turn away the Tunflment thereof,'^ And
Aharhenely in his Treatife entitled Markeveth hatn-
mißneth^ )C writes thus, " How often doth the
*' Soul pafs from Body to Body, and dwell in

X Exod. ao s« i Amos 2. l- )( Fol 83. Col 3.

'«perifh-

7 he traditions of the Jews.. 317

«« perifhable Veffels? I fay, this is ihewn in the
« Words of EUhu when he faid, L0, all thefe
" things worketb God Twice and 7'hr ice with Man.
*« For the Soul pafleth from Body to Body Twice
*' or Thrice and no more.

In the Treatife Pardes rimmonim^ we have the
the following Paflage. * « The Lovers of Truth
*-'- and Juftice have convey 'd it down by Tradition,
*' that the Soul which hath finned, in oppofmg her
*< Creator, and corrupting her Ways, is to return
^' to the Days of her Youth, to the End Ihe may
♦' make whole what fhe hath rent, and recover
" from the Diforders of her Being. And if this is
<« not effedled- by her firfl: Return, fhe returneth a-
<« gain s and if then fhe faileth likewife, fhe re-
" turneth a Third Time. " In Medraß Ruth hane^-^
elamy this Matter is illuftrated by the following Si-
militude. " So when a Man hath planted a Tree,
" and found, that it doth not flouriih or thrive, he
" tranfplants it to another Ground; and, perchance,
" to another, and another. And This is what is
«' written, f Lo, all thefe 1hing% worketh God
" Twice and Thrice with Man. "

Rabbi Jefchaja, in his Treatife Schene luchtob
hahberithy \\ gives us, upon this Matter, the follow-
ing Paifage. " If the Soul, which thrice tranfmi-
'' grates (into a HiwianBody, ihe Reader muß un*
" derfiand) do.th not, within thofe Three Times,
'' turn unto God, according to the Import of the
*« Words of Elihuy Lo^ all thefe Things worketb
*' God Twice and Thrice with Man i fhe pafTeth next
" into aßeaft. "

Touching a Fourth Tranfmigration of the Soul,
the Treatife 4/^7-^ mamoroth^ § gives u$ the following

PafTage,

3 1^ ^hs T'raditions of the Jews.

Pafiage. " The Soul of Man tranfmigrates Three
** or Four Tirres ; agreeably with what is faid, *
«' For Four I will not turn away the Punißmait
«« thereof, '*

The Treatife ^ohar^ on Genefis^ printed at Sultz-^
hach^ teaches^ that the Soul may tranfmigrate a
Thoufand Times. The Words run thus, f " A
«* Man fhould always appear as if the whole World
«' depended upon him. {This Sentence^ thd* it throw-
eth Jio Light upon the Matter^ we thought it too re-
markable to he omitted, The next is) '' When the
*' Holy and Blefied God caufeth the Soul of a
«' Man to tranfmigrate, it is becaufe that Soul
'* hath not profper'dj benefitted, or done Good in
** her Place 5 and then he teareth her from the
*^ the fame, and planteth her in another. And this
i" is the Changing of the Place. And when the
** Soul thriveth not in this Second Place, fhe is
*« taken from thence and planted in a .Third, and
*' receiveth ä new Name. And this is the Changing
*' of the Name. And when in this Third Place fhe
*' continueth to do Evil, fhe is tranfplanted again ;
*' and her Work is changed from every Thing fhe
*« was employed in before. And this the Changing
'' of the Work. But how often may this (Tranf-
*' planting or Tr an/migration) be performed ? Up
«' to a Thoufand Times : As it is faid, |) The fVord
*' which he co?nmanded to a Thoufand Generations,
*' This likewife is imported in the Words, § ThoUy
•* O Solomon, muß; have a Thoufand: Which refer
*^ to the Thoufand Generations in which God plant-
** eth the Soul 'till fhe thrives. And this Myftcry is
*' comprised in the Words, )( Shewing Mercy unto
'« Thoufands of them that love me and keep my Com-

* Amos 2.6. + Col. I ;2. || Pfal. 105. 8. J Canfc

8. 12. K JE'xod- 20. 6

mand^

^he Traditions of the Jewö, 319

^' ?/ianch:ients. " Of the fame Tenour is the follow-
ing Paffage in the Part entitled Shaar kirjath arha of
the Treatife Emek haminelech.^ *' When Sin hath dif-
*' order'd the Soul, fhe may, in order to recover her-
'^' {^M^ be frequently reniov'd from Body to Body,
*' even up to a Thoufand Times. For this is what
'' the Holy and Blefled God did fwear unto Abra-
*-^ ham^ in order to recover the erring SoUls from
*' being quite abandon'd of him.

Rabbi Menajje hen Ifrael^ in his Treatife Nisbmath
thajiiUy in his Fourth Maamar^ (| comments upon
this Matter in the following Manner, " For the
*« flating of the Uncertainties iri which the Rab~
<' bins are entangled and at Variance, touching the
'' Number of the Tranfmisrrations of the Soul, ic
*' muft be known, that there are fome who have laid
*' that the Dodrine of the Soul's trarifmigrating
^' into a Thoufand Generations, is not to be under-
'' flood as if fhe was to tranfmigrate into a Thou-
*' fand different Bodies ; but that the Meaning is,
'' the Soul fliall tranfmigrate to the End of the
" World : And that this is the Myflery of the Six
'^ Thoufxnd Years appointed for the Continuance
'' of the World* Others fay, that the Tranfmi-
*' gration of Souls was ordained for no other End,
'* than that Souls might thereby be made perfed,
'' and Men regard God, and keep all his Com-
*' mandments, and become compleat in Worth and
*' Excellence: Or, that the unjufl Souls might
" thereby be punifhed for their Evil Works, and fo
*' cfcape Punifhment in the World of Spirits:
*' And this, they urge, is figniRed in the Words
*' o^ Tekoath^ "jet doth be devife Sec. Fan!^^^' they
'«■fay, that the Söul returns {or tranfmkratts^ Three

* FqI. 9^5 -2 G0I. -4. t ¥0.. \tji-. Ccl I . II 2 3arn. i^. 14»

S f *' Tiiis^

^2ö T'ie Traditions of the Jews.

*' Times, and no more, in order to her performing
•' whac (lie had difregarded. And it in thefe three
*' Returns Ihe doth not amend her Works, that then
" the Hope of Man is loft, and he is looked upon
•' as irreclaimably wicked s becaiife in thefe Re-
** turns he is fuppofed to meet with all neceflary
*' Means and Inftruments for his becoming a Con-
^' vert. But that when, after thefe Returns (or
'' Tranfmigrations) (he tranfmigrates again, jflie tranf-
^' migrates a Thoufand Times, or 'till fhe hath
" perfectly kept the Six Hundred and Thirteen
*' Commandments-, all tjiefe Returns being intend-
" ed for her Benefit and Happinefs. Had I not an
'^ Awe upon me, I would fay that the Firft Three
*' Returns {gr 'Tranfmigrations) of the Soul are made
'' into Human Bodies only -, and the Thoufand
*' Returns, afterwards, are made into the Bodies of
*' Animals : And that this {the Firfl Returning) is
" fignified in the Words, Three Times with Man.
<* But having no Tradition for this Matter, God
" knows only, whether the Truth is in my Mouth
^' and I am in the Right, f JVho^ as it is faid, can
'' underfiand his Errours ? Wherefore of God,
*' Who knoweth the Truth, I beg Forgivenefs.

Touching the Reafons, or Caufes with God, of
the Tranfaijgration of Souls, it is faid in the Trca-
tiCc Zijonty^ " There are many Differences and Con-
** tradidlory Opinions between the Cabalift and the
'< Talmudical Sages concerning the Reafon of the
*' Tranfmigration of Souls. Rabbi Schlomohen A-
dereth, and the Reft of the Cabalifts alTign for this
Matter . one of the two following Caufes : " The
*' Soul of Man, fay they, pafTeth into other Bodies,
** either becaufe fhe hath not continu'd to her Peri-

* Job, 33, 29 t ?hl 19. 13. ' § F0U7. Col. 4.

'! od.

The Traditions of the Jews. 321

«« od, or compleated her Time, in the Firft ; ac,
*^ cording as it is written, j] The Days of our Age
*' are Threefcore Tears and Ten, and according to
" the Promife which God hath made § The Number
^« of tby Days I will fulfil: Or, becaufe the Soul
" having committed Sin, and being not perfedly
^' purified from it •, but having cleaving upon her
*' the Dufl of her TranlgrelTion, which clogs her
^^ in the lame Manner as Straw is clogg'd with
^' Clay •, file cannot afcend unto God, 'till, by be-
*' ing poured from one Veflel to another, Ihe be-
<' cometh light and clean and is annexed to the
'* Upper Spirits -, through which, pafling from one
" to another, Ihe afcendeth to the Place of her
*« Firfl Refidence, from v/hence flie defcended into
" the World.

The Treatife Tuf haraez f gives us the following
PafTage. '' When the Holy and BlefTed God faw,
^« that his Children, through their TranfgefTions,
" would be lofl from the World, What did he?
" As it was not his Will, that any of the Souls of
'' Old Ifrael, which were from the Seed of our Fa-
^' ther Abraham^ on whom be Peace, fhould be loft,
'^ he commanded Abraham^ that their Foreskins
^^ fhould be circumcis'd ; and ordain'd, that the
^' Souls of Thofe who fhould neglea this Cir-
" cumcifionj fhould be rooted out from among the
" People, and tranfmigrate from Body to Body,
'' they fliouid be purified and reflor'd to the
'' Place of their Origin. Then afTembled Sam?nael
" and his Seventy Princes before the Holy and
^' BlefTed God, and faid, O Thou Lord of the
" World, We alfo are the Work of thy Hands g
'^ Thou art the Father of us all. And as thou haft

1.1.90. 10. § Exod. 23. 26. -f M^2. CqL 3,^,'

S f 2 ^^ ordain'd

32t ^he traditions of the Jews.

<^- oidain'd, that the Children of Jfrael fhall berecor
ver'd, by Tranfmigiation, to a Fitnefs for partak-
i.-g of Eternal Life, make the like Ordinance for
us likewife. For, what haft thou feen, t}>at thou
haft chofen the Seed of Abraham in Prefer-
ence to us all ? Then faid the Holy and Blefied
God, Have you done that which Abrahmn hatl^
done, who hath acknowledg'd me from his Child^
hood, and, out of Love to me, went into the
Fire of the Chaldeans \ you have feen, that I ref-
cu'd him out of their Hands and from the Fiery-
Furnace, fo that the Fire had no Power over him,
Neverthelefs, Ye have not believ'd in me, nor
hallowed my Name. Wherefore fpeak no more,
nor Good, nor Bad. " This Account is inferted
likewife in the Paraßja Vejeze of the Great y^/-
kut RubefiL *
R-zbhi ^b er bene! y m Wis Tresiük Alackeveih ha??i'
m'ißneh^ t fays, ^^ The Tranfmigration of Souls
is ordajn'd out of Mercy. For the Word Gilgtdy
through the Gemalria, is in Numeration equal to
Cb-^ed (i.e. Seventy Two). And in the Second
Part or the Trtiitii^c Avodath hakkodeß \\ it is faid,
«^ Thou muft know, that this Work {of Tranfmi-
g> uiion) ^ is a Mercy of God upon IjraeU to the
End the Souls of Light may be m.ade worthy of
the Suprem Light ; and, as our Rabbins of Blef-
fed Memory have faid, to the End all Ifrael may
have Share in Eternal Life.
We fhall now entertain the Reader with a Series
of Arguments which Rabbi Menaffe ben Ifrael hath
drawn together from Holy Writ, in Defence of the
Do6rine of Tranfmigraton. This he hath done in
his Treatife Nifh?natb Chafim^ in the Fourth Maa-

* Fol, 1%, CoL 2. t F^L 8^. CoJ. 2, II Fol. 48. CoJ. v.

mar^

, 7& traditions • of the Jews. -3 23

mar^ And the Firft Argument runs in the following
Manner.* '" The Firll Verfe in which, according
^' to. Judgment, is fignified the Tranfmigration of
^' Souls, is that where the Holy and Blcffed God
" faith to the Firft Man, -f \TiU thou returneflun^
'•'- io the, Ground \ for out of it wafidhou taken : For
^^,Dufi thou artf{änd jmto Duß ßalt thou return:
'' By thefc "Words giving him to underftand, that,
'' after his Tranfgrefnon, his Soul was of Nccefli-
^^ ty to tranfmigrate into another Body, and to re»
«'. turn to her Duft ( fuch are, the Words) in ordcF
<« to her accompli (hing the Matters in which fhe
'' fail'd in the Firft Body.

His Second Argument is this : It is faid, [[ " Let
'' Reuhen live and not die. Upon thefe Words the
'^ Expofiters, fay, that Mofes Pray'd for Reuben^
'' that God wpuld prolong his Years; and that
^' thofe, who were defcended from him, might
'' not be rooted out before their appointed Time.
<> Our Rabbins, of Bleffed Memory, have faid,
«' that the Words fignifie as mucli as if he had
'' iaid diftinc^ly. May he live hi this World,
*^ and not,,, on account of his 'I'ranfgreßion^ du in the
'c World to come. But the beft Paraphrafe is z.^Onke,"
" los gives it, thus, And die 7iot the Second Death:
" In which he had his Eye upon the Gilgul (or
'' Tranfmigration of Souls)-, and fo teacheth Rabbi
. " Bechaiy faying, he pray'd for him, that he might
*' not pafs out of his own into another Body, and
*' die a Second Time.

His Third Argument is grounded upon the Com-
mand in Deuteronomy-, \\ that a Man, whofe Brother
dieth without IfTue, fhall marry his Brother's Wife ^

* FoL 154. Cc'/. 2. f Gen, ^, 19, || Peut. 33.' 6,'

and

324 T/je Tradkims of the ]cv^s,

and runs thus. * " It is written, Tbe Fzrß-Born
'< which ße heareth ßall fucceed in the Name of his
^' Brother which is dead. It is not to be underllood
*' here, as it is vulgarly, that the Child Ihould bear
-'' the Name of the Brother ; but the Meaning of
*' the Paffage is, that he, in his Soul, fhould fuc-
*« ceed the deceafed Brother. For no Doubt but,
^' in Confequence of God's Will, the Soul of him,
"*'• who dieth without IlTue, pafieth into another
*' Body, being as a Spring or Stream which ne-
*' ver wanteth Water to feed it, or never ceafeth
*' to flow. And Rabbi Bechai hath written, that
** the Commandment for a Man's m.arrying the
*' deceaied Brother's Wife, is of great Benefit to the
*^ Soul of the Deceafed. Moreover it 1^ known, that
*^ the Benefit of the Soul, when fhe tranfmigrates
*^ into a Kindred's Body, is much greater than
*' when fhe tranfmigrates into any other. And there
** are no Bodies among a Man's Kindred, that are
*' nearer to him than that of his Wife, who is Bone
«' of his Bone, and that of his Brother, who was
** hewn out of the fame Rock with himfelf ; that
** is, he and is Brother defcended from the fame
«' Mother. And therefore he is through his Wife
'« and his Brother, reftored to Rights.

His Fourth Argument runs thus : f " KingSolo"
*' inon-, on whom be Peace, who looked upon all
" Things in the World as Vanity, had his Eye up-
f ' on this wonderful Myftery of the Tranfmigration
*' of Souls, when, in the Beginning of Kxs Preach-
*' <fr, he faid, || One Generation pajfeth away^ and
!^ another cometh. He had done better if he had
*f plac'd the Words in the Order following, One

FoL 155. X Fol 1 57. I! Ecclef i • 4.

J'he Traditions of the Jews; 325

<« Generation Gometh, and another pafTeth away.
« But, However, his Intent was to teach us, that
<« he was come (becaufe otherwife, according to this
*' ingenious RMin, Solomon had reigned Forty Tears
<t in Jerufalem, and Nobody had known it.) And ta
« this Myftery he referr'd likewife when he laid, *
" ne Thing that hath heen^ it is that which ßall he ;
«' and that which is gone, is that which ßall he done ;
«' and there is fw 7iew "Thing under the Sun.

His fifth y'Lrgument is likewife grounded on the
"Words of Solomon., and runs in the following Man-
ner, t " Solomon enter'd farther into this Myftery
*' when he fliid, || ^ Wherefore I praifed the Dead
'' fnore than the Livings which are yet alive. Now
*« as, among reafonable Men, None arc to be
" found who will pretend to affirm, that the Good
" we are deprived of is more valuable to us than
'' the Good we enjoy ; fo are we neceiTarily to un-
" derftand thefe Words according to the Explica-
*' tion which wehave from Tradition ; namely, that
" Solomon^ in tho-fe Words , denotes, that thofc of
" the Dead, who have tranfmigrated from one to»
«' another : and have died a Second Time, and are
" Partakers of the real Reft in the Upper World,
*' are more to be praifed than thofewho remain yet
'^ upon the Earth in a State of Tranfmlgration.

The Sixth Argument brought by this Rabbin
runs thus : '' King Solomon., on whom be Peace'
'* again referr'd to this Iviatier, when he faid, §
" And fo I fazv the Wicked buried^ who have come
«« and gone from the Place of the Holy ; afid ths'j
*' were forgotten in the City where they had fo done:
*' This^s alfo Vayiity. Yet, know thou, that one

r. 9, f Fol 1^2. I) Eccks, 4. 2, J Chaj>, 8. lo.

'' of

J 26 jß'^ "fr adit ions of the Jews.

<« of the greatcft Men could not hit on the true
« Meaning of this PafTage. . What is the Senfe of
*' the Words, buried^ who had come} According to
«' the Paraphrafe of Rabbi Aben Ezra upon the
«* Place. Soto?non had feen, that thö Wicked died
*' without Pain, and came a Second Time in-
^* to the W^orld : that is, they came this Second
«* Time in the Perfons of their Sons ; by Means of
<« whom their Memory was upheld : But the Jufl
^ and Righteous, who come from the Place of th&
<* Holy, and have done Good, are forgot ; and
*^ their Seed is extinguifh'd. From this Account
«< it fhould follow, that there is no Reward for the
'' Righteous, nor Punifhment for the Wicked. And
*' this were indeed Vanity. But God will take Vcn-
'' geance on the Wicked, and reward the Righ-
*' teous with Eternal Life. The Paraphrafe {of Aben
'' Ezra) is moft conformable to the Letter, but
*' not to the Meaning ; for of this the the Cahalißs
«' give the bell Account; referring the Sence of
<' the Words to Gilgul {or the Tranf7nigration
<« of Souls) as in the following Paraphrafe. I faw
" the Wicked Buried, and come a Second Time in-
*' to the World, in order to make Reparation for
<« what they had done amifs in the World the Firfl
<« Time, when they defcended from the Place of the
*^^ Holy •, the Refidence of Souls. After which,
*' in the next World, they boaft that they per-
*' form'd Good Works, and kept the Command-
*^ ments. Yhls is the true Explartaton.
^ But in the Talmud Treatife Gitten-, the laft cited
Words of Solomon are ufed to a quite different Pur- .
pofe^ fj After an Account of Titus Vefpaftan's com.-
mitting Fornication in the Holy of Holies upon the

ji Fol, 56. O/. 2.

Book

7 he 'Tr adit ms of the Jews. 327

Book of the Law ( a Matter which we have men-
tiorüd from the Rahhlns already) we have the follow-
ing PafTage. " What did he ( Vefpaftan ) farther ?
*' He took the Vail, and made, as it were, a Pack-
" Cloth of it^ and caus*d all the VefTels of the Tcm-
" pie to be brought and pack'd up in it, and to be
** convey'd on Ship board, in Order to obtain Praife
^' for himftlf in his own City: As it is W\6^I Jaw the
" PFicked kevurim ( i.e. buried.) who had ccme and
*' go?ie from the Place of the Bchj^ vajifhrakkechu
*• ( i. e. they were forgotten ) in the City where they
" had done fo. Read not kevuriw^ but kerjuzm (i.e.
" ajfmbled.) And read not vajißtakkechuy but va-^
*' gifhtabhechu {i.e. they praised the?nfehes').
_ The Seventh Argument, brought by Rabbi Me-
7iajfe hen IfraeU is the following. '' This wonder-
*' ful Myltery is likcwife mentioned by the Pro-
" phets. Dotl thou not fee, that the Woman of
'' Tekoah fiith, * For we muft needs die^ and are as
*' Water fjiilt lipon the Gronnd^ which cannot be gath-^
*' er''d up again : Neither doth God refpe5i any Pejfon%
" yet doth he devife Means ^ that his Banißed be net
*< expelled from him. The Explanation of thefe
*' Words, which we have from Tradition, is this :
^' That a Sinner dieth one Death after another, be-
*' caufc he transmigrates from one- Body into ano-
*■' then And, like Water which is fpilt upon the
*' Ground, he is not gathered up again. And thus
*' fhall the Souls of Men, not after a Natural Mm-
*' ner, but through the Power of God in a Miracle,
'' be gather'd into other Bodies, For God is not
•' willing to have the Soul taken away by Death, buc
*' contrives, that the banifh'd Soul may nor be { fi^
*' Äfl//)ij expelled from him; that is, that the Sou],

Sam. 14. 14.

T t ■ «' which

328 ^he I'r adit ions of the Jews.

'' which, on Account of her TranfgrefTions, is ba-
'• nifh'd, may, according to his great Mercy and
*' Pity, be brought to him again. And This is ef-
*' feded by the Tranfmigration of Souls Three
*' Times with Men \ to the End the Sinner may a-
*' mend what he has done amifs, and the Soul re-
'' turn to her Origin and her Reft in Glory. And
*' on this Verfe do all the Cabalifts build, beyond
<' Contradidiion, their whole Faith, touching this
*' heigh Matter. And it is fo ftrong and clear, that
*« it is advifeable to adhere to it.

The Rabbin fetches his Eighth Argument from
the Prophet Ifaiah, '* The Prophet Ifaiahy fays he,
«' hath iikewife, in his 2 2d Chapter, difcover'd to us
" this high Matter. Did he not chide the People of
«' his Time, who talk'd of* Slaying Oxen and kil-
*' ling Sheep *, of eating Fleß and drinking lVine\ and
*' who faid, let us eat and drink^ for to morrow we
«' die. And he hath faid in the fame Chapter, f And
'' it was reveal' d in mine Ears by the Lord of Hofls^
*« furely this Iniquity fiall not be purged from you^ till
*' ye dzey faith the Lord God of Hofls, The Chaldaic
«' Interpreter applies the Words, Till ye die^ to
*' the Second Death. And fo Iikewife doth the Je-
'' rufalcm - Talmud. That is to fay, they apply
*« thole Words to the Death the Soul undergoes in
'' another Body.

The Ninth and laft Argument of this Rabbi for
the Do(5lrine of Tranfmigration, is drawn from the
Words of the Almighty to Job^ and is couch'd in the
following Manner. '' To conclude, the Holy and
" Bleffed God open'd himfelf upon this Matter to
'' Joby in the Words, J! That it might take Hold of
'* the Ends of the Earth, that the Wicked might be

Ifa:ah22. 13. f v. 14. || Job 38. 13, 14.

J ^ " Jhaken

^he Traditions of the Jews. 329

" ßaken out of it. It is turn' das Clay to the Seak and
*' they fiand as a Garment: That is, according to
'' Rabbi Bechai's Paraphrafe upon the Words, Haft
*' thou all the Days of thy Life {cojnprehendingths
*' ^enour of the freceeding Verfe) commanded, as I
*' have done {the Mornings or the Day-Spring) to
^' take Hold of the Ends of the Earth, that the
♦' Wicked might be fhaken out of it, and others
** fet in their Places-, to the End the Earth m.ay by
^' them be changed, in the fame Manner as the Sur-
^' face of Clay is chang'd by the Impreflion of a Seal,
*•' and that the Wicked may 0and upon the Earth as
*' Men habited in new Apparel. And thou feeft
" this Matter farther open'din the beautiful Saying
'< of Elihu to Job. And to this Matter likewife
*^ doth Job himfelf give Evidence, when he fays,^
*' * Naked came I out of my Mother^ s Womh-, and
'' naked ßall I return thither. Which is as much as
*' if he had faid, I ßall certainly enter again into m'j
*■' Mother's Womb : For he was then confidering,
'^ that his Soul would enter into another Body,
" Know likewife, that the Divines, for what they
" have difcover'd touching the Tranfmigration of
" Souls, have built upon this {Saying of Job) as
*' upon a Foundation.'' This the Rabbin migh^
have caird a Tenth Argument.

To thefe Arguments, drawn from Scripture, the
Rabbin adds Three which he cites from xhtPhiloJophyi
of the CabalißSy in Maintenance of the Do(ftrine of
Tranfmigration. And the Firfb runs thus : '^ Al-
"• though we know, that the Holy andBlefTed God
'' is the True God, and a juft and upright Judge^^
" yet we fee, that {in this JVorld) the Righteous are
** punifli'd with Evil 5 and the Wicked rewarded

' m *?! »

Job. X, ?x. f FqI, 159, Col. 1,2,

T^ \ ^' with

330 ''^ke Traditions of the Jews.

<^ with Gooi : That the Wicked profper and are at
Eafe, while the Righteous are plagued and in-
■' volv'd in Affliftions. Now, this Matter only
^' refpeCls the Tranfmigration of Souls. And the
'' Treatife Hahbzbir explains it in the following
*■ Manner. A Righteous One^ who is afflicled, is
'' fuch a one as hath been a Wicked Son ; that is,
" fuch a one as hath before (/;; a former Bod)) been
*"' wicked : And now he is punilh'd for his former
'' Sins. And the Wicked One, who profpers, hath
*' been a Righteous Son j that is, he was formerly
*' (in another 5^?^;/) righteous : And now he receiveth
^' the Fruit of his Works. Now, becaufe we know
*' not the Cafe and Circumftances of a Righteous
*' Onf, with Regard to his former Works, we mar-
^' vel at his AfHiclions. And on the fame Account
*' we marvel at a Wicked Or\Q^ who flourifhes, and
^' fpreadshimfelflike a Bay-Tree in its Native Soil.
But thefe are Myfteries which belong to the Lord
our God ; all whofe Ways arc right. Upon
this Dodlrine they {the Cabalißs^ fay of Joby that
'' his Soul was the Soul of 'Ter ah ^ the Father of
^« Abraham *, and that he was afflidted for a Puniih-
^' ment of his former Tranfgreflions ', as appears in
^' the Treatife Haffadoth. Wherefore job feeing,
" that he himfelf was jufl, but not knowing the
>' Myflery concerning his Soul (jhat is {to remove
*' the Contradioiion here') not knowmg in whofe Body
^' his Soul had dwelt formerly ; according to the foMow-
*' iyrg Paraphraje upon Job. 9. 12) he fhew*d himfelf
^' dilTatisfied, anddefpis'd his Life ; {^.ying^ Though
•' / were perfe5i-, yet would I not know my Soul: I
*' would def^ iß my Life. In which Words he in-
«"* tended as much as if he had (aid, I know not
*' whether my Sou! be a New Soul, or one that hath
'' tranfmigrated, I know not who It was (he firll
pofTeiTcd : Wherefore I defojfe my Life*

* The

I'he Traditions of the Jews, 331

The Rabbin's fecond Argument upon the Cabalifti-
cal Philofophy, is this : " We fee, that many of the
'« Children of Men are Cripples, or defeftive in their
^' Limbs, from the Womb ; That fome are bhnd
'^ from their Birth ; and fome are lame. Now, if it
<' was the blefled God who created thofe Laws, as
<' we have (hewn it was ; and the Stars were not con-
'' cern'd in the Work, as v3e have fhewn they were
" not •, and fince in God there is no Injuftice or Re-
<' fpecl of Perfons, a Queftion arifeth, why a Soul,
*' upon her iirft entering into the World, before
" which fhe is pure and innocent, is appointed to
«' dwell in a crippled Body i a Veffel in which fhe
" can with no Delight accomplifh her Works ? (^He
/peaks here in the Chara^er of an Enquirer^ who is a
Stranger to the DoBrine of Xf^anfinigration) *' But
" Truth difcovereth to us her Path. Thefe are
" fuch Souls as have tranfgreffcd in and died out of
*' former Bodies, and are come a fecond Time into
^^ the World; and they are appointed to Crippled
" or Defeflive Bodies, for'. a Punifhment of their
'' former Tranfgreffions. But the Philofophers a-
" mong the Nations of the World fay, that fuch
^' Defeäs in Children are occafion'd by Deficiencies
*' in the Matter that is deilin'd to the Formation
" of the Limbs where thefe Defecfls happen: And
*' that many Variations and marvellous Appearances
^' in every Species of living Creatures are caus'd by
*' fuch Deficiencies.

The following is the Rabbin's Third Cabal iftico-
philofophical Argument on the Doftrine of Tranf-
migration, «« We fee, faith he, daily Monftrous
" Births of Children, which were, in their Mother's
'^ Wombs, and before they came forth into the
^' Light, each pofiefs'd of a fandify 'd Soul (Hefpeaks
again in the Cbara5ier of an Enqidrer.) «« We fee
*'« likewife Children die in their Infancy and Flower,

' ^^ before

232 ^he Ttraditiom of the Jews.

^ before they arrive at the Age which fubje<^s them
to Punifhment. Why doth the Wrath of God ex-
tend it felf over them ? What are their Offences,
that they are thus punifh'd ? behold, is not this
againft the Divine Law, which affirms, that there
is no Death where there is no Sin. And we are
not to fay, that they die on Account of the Wick-
cdnefs of their Fathers ; for we frequently fee, that
the Children of the Righteous die. Moreover,
what {with Regard to the Wickednefs of Fathers) can
be faid upon the Death of young Orphans ? Now,
all thofe Things are made very clear by the Rea-
foning«; on the Tranfmigration of Souls, for the
Souls of thefe Children are thus punifh'd for Sins
committed in former Days.
We have already mentioned that Article of the
Rabbinical Doflrine v/hich teacheth, that no Part ot
Mankind is fentenc'd or punifh'd by the upper Ju-
dicatory (i. e. the Judicatory of Heaven) till they
are arriv'd at the Age of twenty Years. The Men-
tion of the Age which fubjeds Children to Punifh-
ment, in the Paragraph immediately foregoing, in-
duceth us to touch upon the Article again, by citing
the following very fingularPaffage upon it from Rahbi
Bechai's Expofition of the five Books of Mofes. t
'Tis there faid, " the Supreme Judicatory punifhech
*« No body 'till the twentieth Year." And for this Af-
fertion he fancies he finds Authorities in Holy Writ ;
faying, in another Part of the faid jExpofition, 1| on
the Words, § Behold the Man is become a$ one of us^
*' Thefe Words, in a myftical Senfe, import as
*' much as if it had been faid, Behold the Man is he-
*' come like one who is twenty Tears of Age ; becaufe
'^ he was punifh'd for the Sin he committed. And

" there

t Fol. 202, II Fgl. If Colo 4. § Gea. 13= 22,

l^he T'raJitions of the Jews. 323

^* therefore that Sentence was paft, which is recorded
'•' againft the Generation which was in the Wildernefs
<t Q — * From Twenty Tears of Age and upwards. — )
*' And this is what our Rabbins, of bleiled Memo-
*' ry, have taught^ where they fay, One who is
*' twenty Years of Age is liable to Pcrfecution ;
«' becaufe after that Age, he is perfecuted of Heaven
" in Punifhment of his TranfgrefTions.

But Rabbi Menaffe^ to the three Arguments on
the Tranfmigration of Souls which he deduces from
the Cabaliitical Philofophy, connedls one of his own.
*' Thefe, fays he, are fome of the Arguments
*' {fneaning the three we have given from him) of our
*' Rabbins, of Blefled Memory : To which I add
" this, that if it was not, that Souls tranfmigrate from
" one Generation to another,according to the Saying
*^ oi Solomon * One Generation pajfeth away and another
*' Generation cometh^ then would there be an Infinity
*' of Souls : And.it is a great Error to maintain, that
" there is. For God hath not, for this finite World
*' created an Infinity of Beings. Daniel limits, though
*' very widely, even the Angels to Number •, where
*' he fays, f T^houfand Thoufands miniftred unto himy
" and Ten Thou/and Ti?nes Ten Thoufand flood before
'' hi7n. And as Souls are not of higher Degree
'*' than Angels, why fhou'd their Number run out
'^ to Infinity, and that of the Angels be limited. 'Ti^
*' certain, then, that Souls return, and tranfmigrate
*' into other Bodies. Yet there cometh fometimes,
*' during the Courfe of thefe Tranfmigrations, a new
*' Soul from under the Throne of Glory* for the
*' firft Time into the World. And therefore it is,
*' that our Rabbins, of BlefTed Memory, havefaid,
^' That the Son of David{that is the Meffiah) cometh

" not.

Numb. 14. 29. * Eeclef. i. 4, f Dan. 7. 10.

334 ^^^ 7r adit torn of the Jtwsi

'« not, 'till all the Souls, which are in the Bodies,
*« are at an End (Uill the Number of Souls ^ which are
*^ to he embodied, is compleated \ ) that is, 'till Souls
'' ceafe to pafs from one Body into another. And
«' by this we are plainly taught, that the Number
«' of Souls is limited.

We have held the Reader long upon the Do(flrine of
Tranfmigration, but no longer, we hope, than was
neceflfary to his Satisfadlion upon the Subjedt. And
we hope likewife, he will find his Entertainment in
the few following Quotations upon a Matter, colla-
teral to the Subjedl, which we have not yet mcntion'd;
and with which we fliall take leave of this Branch of
the Rabbinical Learning. This is a Kind of Tranf-
migration the Rabbins call Jbbur ; by which they
mean the Tranfmigrating of a bright and pure Soul,
or the pafTmg of a Flafli or Spark of fuch a Soul, to a
Soul of lefs Brightnefs and Purity, in order to aid,
and cleanfe and illumine thit Soul. 7^his Matter the
faid Rabbi Menajfe^ in his Treatife Ni[hmath Chajivt
(f handles in the following Manner. '* Know, Curi-
*' ous Reader, farther (this follows what we have al-
'<^ read^ quoted from him) that there are Souls which
'• tranfmigrate after a Manner different from the
♦*^ Gilgul. But thefe are not the Souls on which
*' depends Life, or the Exiftence of the Body.
*' They are only Auxiliaries or Supports to them.
«' And this, among the Sages, of the Cabala is
«' call'd Jbbur {that is Impregnation,) For as the
«' Body of a pregnant Woman, after the Soul is con*
*<^ vey'd into the Infant in her Womb, containeth a
*« Soul within her Soul (fuch is the Expreßon of this
*' Rabbi^ fo is it pollible for feveral Souls of de-
" ceafed Perfons to accompany the Soul of One

*' living.

II Fol. 159. Col. 2,

The Traditions gf /Ä^Jews. 335

living, and be join'd in the fame Body with in
And as a Woman, when fhe becometh pregnant,
and when fhe bringeth forth, is not thereby de-
priv'd of any Part either of her Body or her Soul s
fo do the Souls of the Righteous, without any
Impairment of themfelves, impregnate otner
Souls i darting out Sparks for the Aid of the Ge-
nerality or of any particular Perfon of their Time;
and in this Refpe6l, like Candles, fuffering no
Diminution from others being lighted up by 'em.
Some have faid, that the Soul of Setb was pure
and unfpotted, and was, on Account of Ifraelj
convey'd into Mofes^ to qualifie him for the De-
livery of the Law : And that this is the Myftery
of the Words, *Vajithahber Jehova hi lemaanchem^
that is {as the Cabalifts/^//^/)? explain it) And the
Lord convefd^ through the Ihhur^ a Soul into me
for your Sakes (whereas the PFords have no other
Meaning than what is contained in our Rendring,
which is^ The Lord was wroth with me for your
Sakes) to the End that through him the IJraelites
might be proteded. For the Purpofe of the
Tranfmigration, call'd Ibbur^ is to convey fome
Benefit or Excellence to others ; either for their
better Guidance, or for their furer Defence or
Refcue. And thus we find it faid in the Treatife
Afera ?naamaroth^ that the Souls of Mofes and Aa-
ron came, through the Ibbur, to the Soul of Sa-
7nuel : As it is written, || Mofes and Aaron among
his Priefis^ and Sa?nuel among them that call upon
his Name, And thus the Souls of Nadab and Abi-
hu^ which had wander'd about without any Set-
tlement, were joiuM to the Soul of Phhiehas. And
the Words, Phinehas^ the Son of Eleazer^ the Son

* Deut. 3. 26. t Pr 99. 6. jl Num. 25. 7,

L u ^f

336 ^he Traditions of the Jews,

^' of Aaron the Trieft are to be underftood as
*^ pointing to this Dodlrine. And thus, in the
*' Treatife Iddera^ it is written, that thofe Two Souls
•* (the Souls of Nadah and Ahihu) went, thro' the
*' Ibbur^ into Phinehas j from whom, as a Punifh-
*' ment for his not going tojeptha * to dehort him
*^ from Slaying his Daughter, they afterwards fled,
*' For the Souls, which pafs through the Myftery
^' of the Ibhur^ may return or depart at any Time:
♦^ Whereas the Soul which, through the Gilgul, en-
«^ tereth into an Infant in the Womb, departeth not
*' till the Death of the Infant. And I have been
*' taught, concerning the Words, f But 7ny Servant
*« Calebs becaufe he had another Spirit with hm^
" that thro' the Ibbur^ another Spirit enter'd into
*' Caleb^ which flrengthen'd and guided him in the
*•■ right Way, to the End he might not join in the
«' Report of the Spies.

In the Treatife Avodath hakkodefh \ there is the
following PafTage. " Our Rabbin, of BlefTed Me-
*' m.ory, have revealed a great Myilery, touching
*' the Delay of the Delivery {or Reßorathn of the
*' Jews) and of the Coming of the Meffiah. This
*' they have done in the Sixth Chapter of the Tal*
*' mud-Treatife7^i;^wc^^,|| and in the Firft Chapter
*' likewifeof the Treatife Avodah Sara, where it is
«' written. Rabbi Aß hath faid, that the Son of Da-
*' vidy that is, the Meßah^ cometh not till all the
^' Souls, which are to be embodied, haveappear'd in
*' the World : As it is faid, % For the Spirit ßciild
^' fail before me^ and the Souls which I have made,
^' And touching that Myftery, the Divines have
*« tanght from Tradition, that, before the Coming

of the Mejfiahy every Soul Ihall be purified thro-

the Myftery of the Ibbur.

Judges II. t Nuaib. 14. 24. jj Fol. 6%. Col. i. t U 57- 1^.

«(

The Traditions of the Jews. 337

Ic is t lughc in the Jalktit Chadafb^ that thro' the
ibbm^ the Souls of Parents enter into the Bodies of
tht ir Children : As in the following Pafiagc : * "If
" a iVtin did only ^m for (or zvitb Regard to) hunt c\f^
" his Sins would be of iiccie Confequence : But a
" Man finneth likewif^ with his Fathers, who, by
*' the Myllery of the Ibbur, iire within him: And
" rherctbre it is, that Sin is henvy. And on this
^^ Account ic was, that David faid, -f We have fin-
'^ ned 'With our Fathers'^ hcerlnu vehirfchanu ^ we
" have mad c\ that they have committed Iniquity \ we
" have done zvickedly. The fa II M e a n i n g of vdi i c h
" Vv^ords is, If ive had finn'd for, or in Refpccl of
^* ourfelves cniy, the Sin would have been but:
" iii^hc; but we have finned likewife with our Fa-
'* thers, vvho, by Means of the Mydcry of the lb-
" buj% are properly V;'ithin us : And by finning
*' wich them, v\;e have caus'd the Righteous to com-
" mit Iniquity and do wickedly ; we have made
^' them wicked. And thus did David fay^ heerinii
'' vehtrfcbanu ; we have made that they have commit -
<' cd Iniquity.''^ We fnall now conclude with a few
Quctacions from the Talmud of the Belief of the
Jeiv^ concerning the Refurre(5lion cf the Dead^ and
the Day of Judgment.

The Jeivs in General believe the Refurredion of
the Dead, and fuch as deny that Faith are among
them deem'd Hereticks. The third Article of this
Creed runs thus : ^' 1 believe, with a perfecl Faith,
" that the Reiurre6lion of the Dead vv^ill be at a
" Time bed: pleafing to the Creator, whofe Name
" be bleiied, and whofe Memory be praifed for
« ever." And Rabbi Meriajfe hen Ifrael lays, ||
" The Belief of the Refurreclion of the Dead is

'' one

* FoL 77. Ccl. ?.. t Pf, 106. 6. II NiQima-.h cbajim Fol. 3g.

33 3 ^he Traditions of the Jews.

*' one of the capital Articles of our Law ; and he
•' who fays, thar the Relurredion of the Dead can-
*' not be prov'd from the Lavv^ is an Heretick and
*' Epicure, and has no Part in the World co ccme.''

The ^ezvs ccach that God doth judge Mankind ai
three ditferenc Times; namely;, i. Every Year on
New Tear's Day. 2. When ihe Soul departs the
Body. And 5. At the great Day of Jadgmenc.
Rabbi Mße bar Nachrnan lays*, '• The firlt Jud;;-
" menc is kept once every Neiv Tear s Day-, Vv'heii
*' every Man is judg'd eicher to the Sword, to Peacc^
" to Hunger, or to Plenty ; Mankind is therein
*' vifited, and decreed eicher for Life or. Death,
^^ The fecond Judgment is over the Soul after llie
*' has departed the Body ,- for if (he is worthy (he
" enters Paradifej but if nor, ilie goes into Plell.
*' The third Judgment will be en the great D.iy of
'* Judgment, when the Dead will come to Life
" again, in which Men will be judgM according
'' to their Works/'

The Talmud Trcacife 'Kofch hafchchiaj dA\\d'<is
Mankind, at the Day of Judgment, into three PartSc
The firft will be the moll wicked and reprobate.
The fecond of thofe that are upon the Medium.
And the r bird of the perfed Righteous. The moft
wicked will be regifter'd for Hell; the midling
Sort will be fcnt to Hell^ 'but they will be fometime
after dcTuer'd from thence ; and the third, or per-
iccr Righteous, will be regiiler'd and feafd up for
ecernai Life in che World to come.

* Tonrath haadüm /«>/. Sg. f Fol. 16. Cäl. 2-

FINIS.

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