Anti-slavery bugle. [volume] (New-Lisbon, Ohio) 1845-1861, 1853-08-27
THE ANTI-SLAvERY BUGLE.

remote part of the world for length of time cx-
ceedmg three years. Upon such occasion the Getis
drawn up to the following import" That unless
the husband returns to his wife, or sends for her to
reside with him abroad, within the time therein
specified, all former agreements, contracts, deeds
and other matrimonial engagements between them,
are to be and to remain cancelled and destroyed,
and totally null and void forever aferand that it
shall, is, and may be- from and after the expiration
of the time specified in the bill of enforcement
aforesaid, lawful for her to dispose of herself in
marriage to whom she pleases, the same as if no
marriage had ever subsistcd or been contracted be-
tween her and any person heretofore. And that
the aforesaid conditional bill of dyorccment shall,
at the end of the time therein set down for the
husbands return, in case of his not returning, be
deemed an absolute bill of dvorccment irreyocable
forever" The Get is read by the Rabbi and signed
by the parties, in the presence of MiHyaR. The
ceremony being over, the Get is delivered to the
custody of the wife Sometimes jewish parents
marry their children at n very carly age, although
the marriage cannot be consummated until they
reach the years of maturity. Under such crcum-
stances, if girl under ten years be married TO a
man whom sle loved not, she is entitled to a di-
vorccment till she be of age e., twelve years and
u day. This she does in the following manner.
She seeks out two witnesses, who are mon of good
character in the Jewish faith, when she declares
to them that she will not have such an one. This
declaration they put down in writing, sign it, and
deliver it to her when she is at liberty to marry
ry again if they choose. This has occurred in
many instances. But if the dvOrcemcnt took place
for adultery, they are never allowed to come to-
gcther second time-nor is she TO marry the
person implicated with her in the guilt but she
may marry any one else.
A chapter ON the "Jewcss" may be safely re-
commended to the strong-minded women of Eng
land an exposition of their fhvorite doctrine of
woman and her Master" Here is one instance
, out Of many:-
In ;,t nc a.
ton made between the sexes among the jews than
among their Gentle ncghbOrs: but in u religious
sense there is u deep line of dcmarcation made
between male and female. The females constitute
40 part OF the congregation; consequently they arc
separated from the males nor are they allowed to
join in any part of the public worship. All the
duties OF congregational worship, whether in u
private MaydR, in the synagogue, devolve en-
urely upon the male portion. On account of this
religious difference the jew is taught to repeat his
daily prayers" Blessed art thou, Lord our God,
King of the universe, who hast not made me a
woman The Jewcss, on the other hand, says
&" blessed art thou, Lord our God, King of the
universe, who hast made me according to thy will"
What follows while it may be taken as part OF
the same argument, is also an interesting illustration
, Of very curious passage in sacred story -
I, The jewish wife, as well as her Gentle ncighbor,
E may become widow. When such happens, and
she be without issue it is the duty Of her husband
r brother to take her in marriage to set her free
giving
her leave to marry another is called Chditzdh T. e.,
the taking off of the shoes, and is founded on Deut.
XIV. DO. Should the living brother be born
after the deccasc of the dead brother, he is not
, under obligation to marry his sistcr-in-law; or,
should he already be married, he is only expected
to put her free for without this freedom she cannot
marry second time. This ceremony is performed
IN the following cr:--thc parties having in
formed the authorities of the fact it is announced
in the synagogue in the evening, that Chaitgah
e will take place the following morning After the
morning service, according to the announcement,
three Rabbs thercqured Witnesses and the parties,
meet; after hearing their statement the Chief
Rabbi questions the young man, and when he finds
him determined not to marry his brothers widow,
calls for the shoe. This shoe is of peculiar make,
and used for this purpose only 1t is made of black
cloth list of pointed form, and two long laces at-
RI tached thereto it is always kept in the synagogue
y When brought forward, the Rabbi commands tho
man to put it on, after doing which, he twists anC
II ties the laces around his leg The woman is ther
- led by the rabbi to the man, and taught to repca
the following in Hebrew -" My husbands brother
" rciuseh to raise up unto his brother Il nnmo in is
~ racl he will not perform the duty of my husband
n brother" In answer, he repeats :-' like not Il
- take her." The woman then unravels the knots
- which is rather troublesome affair, as she must dc
i, it with her right hand only-takc8 off the shoe
~ throws tupon the ground and splits before the man
- repeating, after the Rabbi, the iollowing;-'' 5,
y shall it bc done unto that man that will not build NJ
" his brothers house, and his name shall bc Gale,
-. in Israel, The house Of him that hath his thoc
- loosed.' All those present respond, :" His shoe i
= looscd! his shoe Is looscd. his shoe is loosedn'-
,1 After this the Rabbi declares the woman free t.
" marry whomcycr she may, and the secretary of tn
90 synagogue gives her writing to that effect whel
~ the ceremony is over.
n' As better observance of the Sabbath" is on
o Of the questions under discussion at many tables
~, and in all newspapers among ourselves, it may b.
ot ntercstngto see how these things are managed b.
~ the stern lIobrew;--
49, Its unlawful to ride on horseback or in car
ii6 ragc--to walk more than mile from their dwe
mn lingsto transact business of any kind-to meddl
nd with any tool-to writc-to play upon any musica
, instrumental bathe--to comb the hair; and eve
. to carry pin in their clothes which is unnecessG
h., ry These, and great many Others are compile
=, with by the most rigid There is ono command
rs rs however, in the law Of Moses, to which all jew
m most scrupulously adherc--"Ie shall kinder fir
.oI throughout your habitations upon the Sabbat
=; day" (Exod xXxv. 81 Consequently they ne,
hn er light fire, lamp, candle, on the Sabbat
!, nor eat food prepared on that day-all must b
o., o, done the Friday. As it is impossible to spen
n the Sabbath in cold climates without fire and ligh
'' theJcwish families who keep servants make it
- point to have Gentle in their service to do thes
"f things, and, amongst the humber classes, numbc
Of families generally unite in securing the servic
NJ of Gentle ncighbor for the day We believe thG
t nothing could wound the conscience of jew NOR
~ ~ than to be under the necessity of putting fuel o
,, o his fire or snufing his candles on the Sabbath.
", Further than this we may not follow our expos
on tor of Hebrew manners and customs; but we wi
nj not close our notice of book from which VIC hay
,c gained instruction without warmly rccommendin
" it to the readers attention.
nd L,uouAplr ApyrxrvRr-purinr the past wi,
lb- tor n reyprpnd clprpyman in Vermont beinp annr