Let us suppose the guests assembled. To such a morning-meal they would not be summoned by slaves, nor be received in such solemn state as at feasts. First, each would observe, as a religious rite, the washing of hands.' Next, the head of the house would cut a piece from the whole loaf - on the Sabbath there were two loaves - and speak the blessing. [4266] But this, only if the company reclined at table, as at dinner. If they sat, as probably always at the early meal, each would speak the benediction for himself. [4267] The same rule applied in regard to the wine. Jewish casuistry had it, that one blessing sufficed for the wine intended as part of the meal. If other wine were brought in during the meal, then each one would have to say the blessing anew over it; if after the meal (as was done on Sabbaths and feast-days, to prolong the feast by drinking), one of the company spoke the benediction for all.
At the entertainment of this Pharisee, as indeed generally, our Lord omitted the prescribed washing of hands' before the meal. But as this rite was in itself indifferent, He must have had some definite object, which will be explained in the sequel. The externalism of all these practices will best appear from the following account which the Talmud gives of a feast.' [4268] As the guests enter, they sit down on chairs, and water is brought to them, with which they wash one hand. After this the cup is taken, when each speaks the blessing over the wine partaken of before dinner. Presently they all lie down at table. Water is again brought them, with which they now wash both hands, preparatory to the meal, when the blessing is spoken over the bread, and then over the cup, by the chief person at the feast, or else by one selected by way of distinction. The company responded by Amen, always supposing the benediction to have been spoken by an Israelite, not a heathen, slave, nor law-breaker. Nor was it lawful to say it with an unlettered man, although it might be said with a Cuthæan [4269] (heretic, or else Samaritan), who was learned. After dinner the crumbs, if any, are carefully gathered - hands are again washed, and he who first had done so leads in the prayer of thanksgiving. The formula in which he is to call on the rest to join him, by repeating the prayers after him, is prescribed, and differs according to the number of those present. The blessing and the thanksgiving are allowed to be said not only in Hebrew, but in any other language. [4270]
In regard to the position of the guests, we know that the uppermost seats were occupied by the Rabbis. The Talmud formulates it [4271] in this manner: That the worthiest lies down first, on his left side, with his feet stretching back. If there are two cushions' (divans), the next worthiest reclines above him, at his left hand; if there are three cushions, the third worthiest lies below him who had lain down first (at his right), so that the chief person is in the middle (between the worthiest guest at his left and the less worthy one at his right hand). The water before eating is first handed to the worthiest, and so in regard to the washing after meat. But if a very large number are present, you begin after dinner with the least worthy, till you come to the last five, when the worthiest in the company washes his hands, and the other four after him. [4272] The guests being thus arranged, the head of the house, or the chief person at table, speaks the blessing, [4273] and then cuts the bread. By some it was not deemed etiquette to begin eating till after he who had said the prayer had done so, but this does not seem to have been the rule among the Palestinian Jews. Then, generally, the bread was dipped into salt, or something salted, etiquette demanding that where there were two they should wait one for the other, but not where there were three or more.