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Sandu (unknown location)

After a further march of four hours [from Peris mountain] through a beautiful and fruitful country abundantly watered, I reached the town of Sindu. Sindu lies on a plain surrounded by a chain of mountains, from which rush down numerous streams. Benjamin II (1859), p 79-80

The Jews, of whom there are about 250 families, occupy a separate quarter of the town. Their Nassi is Mailum Manasseh. Benjamin II (1859), p 79-80

I was conducted one day at my desire out of the town to inhale a little fresh air. Near to the place where we were walking I observed a Jewess washing some clothes in a tank, and I asked her why she did not use for this purpose the clear water of the stream, to which she replied, that the water in the tank was hot. When the woman had left the spot, to the great astonishment of my guide, I plunged into the healing bath; by the repeated use of which for a few days I was completely restored to health. Later I pointed out to the inhabitants of the place the great use of these warm springs; for they had no idea of the healing power of the water, and were astonished at my daily baths. Benjamin II (1859), p 80

Another circumstance which greatly contributed to my recovery was an excellent medicine they brought me, consisting of some dried stalks of a plant similar in smell to the hyssop, from which I prepared an infusion which greatly benefited me. Benjamin II (1859), p 80

As a Chacham from Jerusalem I was asked my advice by a man who accused his wife of indifference to him. On my nearer enquiry, the young woman began such a long winded tedious excuse, that it was impossible for me to understand the state of the case. I perceived however from her answer that her marriage was opposed to religious laws, and I gave her a special hearing.

I asked the women whether at her marriage she was maid, widow or divorced, to which she replied that she was neither the one nor the other, but that she was married. Her husband had gone over to the Moslem faith, and therefore she was able to marry another.

I then turned to the accusing husband, and asked him how he dared against all precepts and laws of religion to marry a woman whose husband was still alive, — to which he told me that his father, the Mailum of the community, had given him permission to do so.

I then sent for the Mailum, and had a discussion with him which lasted two days, in which I cited all the Mosaic precepts applicable to the case, and tried to prove that before the second marriage, it would have been necessary to have a legal separation from the former husband.

The Mailum on his part, insisted upon the force of local custom, and maintained that the woman was freed from her marriage vows in consequence of the first husband having deserted her, that the marriage contract was thereby completely dissolved, and that the union contracted by Kidduschin (putting on of the wedding ring) became invalid, as it could not be considered binding within regard to any but a member of the Jewish. — I however asserted that this could only be correct if the man was not originally a Jew; and my proofs and quotations brought it so far that the Mailum Manasseh and Mailum Isaac agreed with me.

As the Mailum of the community now stood alone against the general opinion, he promised to induce the first husband to consent to a divorce, which was obtained on payment of a certain sum of money. I then informed the young woman that after the divorce from her first husband, and my declaration that the second marriage was invalid, she could only marry a third husband, and left them all in a state of great satisfaction. Benjamin II (1859), p 81-82