est. Wash your
linen, too, by the waning moon, that the dirt may disappear with the
dwindling light. [394] According to one old notion it was deemed
unlucky to assume a new dress when the moon was in her decline.
So says the Earl of Northampton: "They forbidde us when the
moone is in a fixed signe, to put on a newe garment. Why so?
Because it is lyke that it wyll be too longe in wearing, a small fault
about this towne, where garments seldome last till they be payd for.
But thyr meaning is, that the garment shall continue long, not in
respect of any strength or goodness in the stuffe, but by the durance
or disease of him that hath neyther leysure nor liberty to weare it."
[395] It is well known that the ancient Hebrews held the new moon
in religious reverence. The trumpets were blown, solemn sacrifices
were offered and festivals held; and the first clay of the lunar month
was always holy. In a Talmudic compilation, to which Dr. Farrar
has contributed a preface, we find an interesting account of the
_Blessing the new moon_. "It is a very pious act to bless the moon
at the close of the Sabbath, when one is dressed in his best attire and
perfumed. If the blessing is to be performed on the evening of an
ordinary week-day, the best dress is to be worn. According to the
Kabbalists the blessings upon the moon are not to be said till seven
full days after her birth, but, according to later authorities, this may
be done after three days. The reason for not performing this monthly
service under a roof, but in the open air, is because it is considered
as the reception of the presence of the Shekinah, and it would not be
respectful so to do anywhere but in the open air. It depends very
much upon circumstances when and where the new moon is to be
consecrated, and also upon one's own predisposition, for authorities
differ. We will close these remarks with the conclusion of the Kitzur
Sh'lu on the subject, which, at p. 72, col. 2, runs thus:

"When about to sanctify the new moon, one should straighten his
feet (as at the Shemonah-esreh) and give one glance at the moon
before he begins to repeat the ritual blessing, and having
commenced it he should not look at her at all. Thus should he begin
--'In the united name of the Holy and Blessed One' and His
Shekinah, through that Hidden and Consecrated One! and in the
name of all Israel!' Then he is to proceed with the 'Form of Prayer
for the New Moon,' word for word, with out haste, but wit