This book, while proving the fact of Manasseh’s connection with a great Palestinian authority, shows also that he was in touch with the _Hebrew_ poet and grammarian, _Haham Ribi_ Solomon¹ _de_ David _de_ Israel _d_’Oliveyra, the author of _Sharshot Gabluth_――_Ayeleth Ahabim_, which were both published in Amsterdam in the year 5425 [1665], and many other books and treatises on _Hebrew_ poetry. He is considered to be one of the precursors of the revival of modern _Hebrew_ literature in Holland, and wrote poems and compositions of a didactic character. In the course of our inquiry we shall discover that Manasseh himself had a great predilection for _Hebrew_ poetry. Embodied in the _Enseña a Pecadores_ is a “Confession of Penitence” composed by _Haham d_’Oliveyra in _Hebrew_ וידוי כפרה and Portuguese [_♦Viduy Penetencial_], which includes a prayer for the rebuilding of the “Holy City,” using the Biblical phrase:――תבנה חומות ירושלים _Fabricarás murallas de Yerusalaim_. ¹ _Ob._ 23 May, 1708, at Amsterdam. ♦ “Vidvy” replaced with “Viduy” Another work of Manasseh in Latin, _De Termino Vitae_, Amsterdam, 1639 (Appendix x), was written with the object of answering a question which was addressed by his friend the Christian scholar Jan _van_ Beverwijck [Johannes Beverovicius] (1594‒1647) to various divines and scholars, and is, consequently, apologetic in character. But two passages throw some light on Manasseh’s views as to the Land of _Israel_ and Messianism. In one of them he emphasizes the fact that the Jews frequently collect alms for those who live in the Holy Land;¹ and in the other he says that “if anyone desires to know all the controversies of the Jews concerning the explanation of _Daniel’s_ (_fl._ 3389 _a.m._) Prophecies, he may read Abrabanel’s Treatise, which the learned Johannes Buxtorf II. (1599‒1664) has translated into Latin.”² In this way he identifies himself with the ideas expounded by Abrabanel in his _Mayy’neh Hayeshuah_, which showed that Abrabanel was not only Messianistic in the usual sense, but was firmly convinced that the end of the Captivity might be expected in the near future. ¹ “_Hinc etiam in Synagogis Hebraeorum ... vel eorum qui terram sanctum incolunt...._” (De Termino Vitae, _p._ 103). ² _Ibid._, _p._ 184. Manasseh was a _Hebrew_ grammarian concerned with the correctness of ancient sacred texts, and an editor of keen discrimination. In his scholarly work he kept in close touch with the scholars of _Safed_; he was moreover influenced by the religious Zionistic enthusiasm of _Rabbi_ Isaiah Horwitz. In his Messianic hopes he was a disciple of Abrabanel, and he highly appreciated the modern though religious _Hebrew_ poetry of his time, which poetry he introduced in his devotional book as a _Viduy_, concluding with an apotheosis of _Zion_ and _Jerusalem_.