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Modern Hebrew 



'-Jebrew Christian. 



lESER Bassin, cm. & Ph.B. 



THE MODERN HEBREW, 



AND 



THE HEBREW CHRISTIAN. 



BY 

REV. ELIESER BASSIN, CM. & Ph.B., 

MISSIONABT m JASST, BOUMANIA ; 

EDXTOB OF THE "EINTBACHT" (OEBlfAN) ; AUTHOR OP "A UNQES-POST TO THE WAY OF 
SALVATION" (ENGLISH) ; " THBEEFOLD CORD " (HEBREW) ; " EUESER'S VOICE *' 
HEBREW) : '' THE JEWISH QUESTION " (GERMAN), ETC. ETC. 




LONDON: 
JAMES NISBET & CO., 21 BERNERS STREET. 

1882. 
[AU Rights Beserved.] 



Ijo . k , MCi 



BOINBL'RGH : 

PRINTED BY I.ORIMER AND CILLIBS, 

3X ST. ANDREW SQUARE. 



PREFATORY NOTES. 



" I HAVE read Mr. Bassin's narrative with much interest 
and not a little benefit. The first part gives details on 
many points of Jewish life, of which we are very ignorant, 
but on which it is useful for us to have information. The 
state of Jewish belief and opinion on religious subjects is 
brought out very fully. The second part has a remarkable 
interest of its own, — ^the reader is carried on from chapter 
to chapter with a profound interest in Mr. Bassin's ex- 
perience and treatment, and an eager desire to know how 
the story is to end. From all I have seen of Mr. Bassin, 
as a student in one of my classes in the New College, and 
otherwise, I have been led to form a high opinion of his 
scholarship, his abilities, and his Christian sincerity. 

"W. G. BLAIKIE, D.D. 

** New College, Eddtbuboh, 
" SOtk March, 1882." 



"In accordance with Professor Blaikie's testimony to 
Mr. Elieser Bassin's narrative, I have to express the great 
interest with which I have read it, and my conviction that 
it cannot fail to interest and inform a large circle of readers 
who care for all that concerns the race of Israel, — that old 
nation which is every year taking a place of increased 
importance in the human family, whose psust has been by 
the Lord so deeply worked in the history of our redemp- 
tion, and whose future is so closely bound up with the 

salvation of the world. 

"A. MOODY STUART, D.D." 



CONTENTS. 



Part L 



THE MODERN HEBREW ; OR, THE TALMUDIST AND 

CABALIST. 

AN ACCOUNT OF THB TBADITIONS, CUSTOMS^ MANNXBS, AND CBBB- 
HONIES OF THE J2\7S IN OENEBAL^ AND OF BUSSIAN AND POLISH 
JEWS IN PABTICULAB, TOOBTHEB WITH THB AUTHOB'S SABLT LIFK 



CHAPTER I. 

PAOB 

My Birthplace, my Farento, and my Chfldhood, 3 



GHAPTEB II. 
My first Boarding-School, and a Glimpse at some Jewish Superstitions, 6 

CHAPTER HL 

My highly-esteemed Tutor ; Thirteen Articles of the Jewish Faith, and a 

Specimen of the most important Daily Prayers, .... 12 

CHAPTER IV. 
The Talmud and its Origin, .19 



VI CONTENTS. 

PAOK 

CHAPTEB V. 

Leave-takiiig of my Tutor on his being called to be a Babbi, and the Con- 
secration of the New Moon, 24 

CHAPTEB VI. 
The Duties of the Birt>bi, and the Divorce Ceremony, 28 

CHAPTEB VII. 
The Ceremony of^Circumcision, and Bedemption of the First-bom, 33 

CHAPTEB VIII. 

My establishing a Society for the Clothing of Poor Children ; Confirmation 

at the Age of Thirteen ; and my First Sermon in the Synagogue, . 40 

CHAPTEB IX. 

A Boy's Extraordinary Journey in order to visit Miracle-performing Babble, 

and the Demon in a Cellar, 44 

CHAPTEB X. 

Babbi Hillel; Description of a Jeshivah— i.e., Babbinical College ; and the 

Jewish Calendar, .52 

CHAPTEB XL 

The Feast of the New Year ; The Fast of Oedaliafa ; The Days of Penitence, 

and the Day of Atonement, 66 

CHAPTEB XII. 
The Feast of Tabernacles ; Hosanna Babba, and Simchath Toura, ... 65 

CHAPTEB Xin. 

The Feast of Dedication ; The Fast of the Tenth of Teveth ; The Fast of 

Esther ; and the Feast of Pnrim, 70 



CONTENTS. Vll 

PAGE 
CHAPTER XIV. 

The Month Nisan ; The Feast of the PassoTer ; The Feast of Pentecost; The 

Fast of the Seventeenth of Tamoz ; a,nd the Strict Fast of the Ninth of Ab, 75 

CHAPTER XV. 
Celebration of the Jewish Sabbath, 84 

CHAPTER XVI. 

My farther Connection with Rabbi Hillel; Two Journeys to the Grand 

Babbi of the Jewish Sect called Chabad, and a Description of the Sect, . 92 

CHAPTER XVII. 

How I tried to establish a New Jewish Sect ; My Studies in the Grand 
Rabbinical Academy of Valozin ; The Jewish Theology in general, and 
the Chabad in particular, 100 

CHAPTER XVIII. 
Jewish Marriages— their Tradition and Celebration 115 

CHAPTER XIX. 

Hy Dissatisfaction with the Religious State of the Jews ; Travelling for a 
Year in Russia ; Preaching with a View to Reformation amongst the 
Jews ; My Acquaintance with the Sect called Karaites : Disputes with 
their chief Chacham, 120 

CHAPTER XX. 

Hy occupying the Office of a Rabbi during the Illness and after the Death 
of my Cousin; Religious Ceremonies connected with Illness, Death, 
Burial, and Mourning ; A Strange Tale connected with the Prayer for 
the Dead, 127 

CHAPTER XXI. 

Disruption of the Sect Chabad ; Reasons why I was eonsidered by some 
Jews as a Mirade-Performer ; My Journey to the East ; Arrival in Con- 
stantinople ; The Jews warn me of the Missionaries, .... 136 



Vlll CONTENTS. 



THE HEBREW CHRISTIAN. 

AN ACCOUNT OP HOW THE AUTHOR WAS PRIVILEOED, NOT ONLY TO 
BELIBVE IN CHBIST, BUT ALSO TO SUFFER FOR HIS SAKE, AND TO 
TESTIFY OF HIS GRACE TO JEWS AND GENTILES. ALSO, A 
GLIMPSE INTO THE OORRUFTION OF THE RUSSIAN GOVERNMENT 
OFFICIALS IN THE NINETEENTH CENTURY. 



CHAPTER I. 

PAGE 

My Acquaintance with the Missionaries ; A Conversation concerning the 
Messiah ; The Jewish History of Christ ; My Conversion and Baptism ; 
A Letter from the Bev. A. Tomory to the Jewish Mission Committee ; 
Intimation to my Relations of my finding the expected Messiah ; Letter 
from Bev. A. Tomory to F. Brown-Douglas, Esq 145 

CHAPTER II. 

Hy Zeal in Preaching the Gospel ; A Severe Ulness ; Engagement as Teacher 
in the Mission School ; Arrival of a Jewish Deputy from Russia to 
confer wiUi me ; By Bribery of Jewish Gold I was made Prisoner and 
conveyed on board a Russian Vessel to Odessa : Extract from the Free 
ChurehBec(yrd of Deoembet 19619, 151 

CHAPTER IIL 

The Jewish Triumph ; My Answer to their Triumph ; The Terrible Night ; 

The Tempter ; Help and Strength from the Lord, 157 

CHAPTER IV. 

My First Visitors in the Prison bring me Good Tidings ; My Second Visitors 
come with Threatenings ; My Removal to the Common Prison ; I am 
taken to confer with the Rabbi ; I dispute with him in Presence of many 
Jews ; The Blindness of the Rabbi to me : My Removal from Odessa to 
Balta, 163 



CONTENTS. IX 



PAOB 



CHAPTER V. 



Four Days in the Prison at Balta ; From Balta to Olwiopol ; A Week's 
Imprisonment ; Firom Olwiopol to Uman ; Addren to the Peasants ; 
Peculiar Interview with an Innkeeper ; Arrival in Uman ; Notes from 
the Free Church Record, 169 

CHAPTER VI. 

Farther Troubles ; I am unable to proceed ; A few Days' Rest in the Hos- 
pital at Winnagrodca ; Our March renewed ; Arrival at Kiev ; An Inter- 
view with mf Uncle ; His Fruitless Efforts to'make me turn from Christ- 
ianity ; Inward Conflicts and Final Victory ; A Visit in Prison from my 
Uncle and other Jews, 174 

CHAPTER VII. 

A Dispute with mj Uncle and other Jews, who'visited me in the Prison of 
Kiev, as to whether the Messiah has already come, and if Jesus be He : 
An Attempt on my Life by the Prisoners, 179 

CHAPTER VIII. 

How my Sufferings awakened the Pity of some of the Jews, who sought to 
obtain my Release : Persecution by my Uncle ; Fatiguing March from 
Kiev ; Peculiar Meeting with a former Fellow-Student of a Rabbinical 
College ; Strange Russian Custom for assisting the Dead to enter Heaven ; 
Imprisonment of a Jewish Family on account of ^ the Baptism of one of 
its Members ; Russian Proverbs, 191 

CHAPTER IX. 

Prisoner conducted from Kaselitz to Tchemigov ; Five Days of Proclaiming 
the Gospel in the Prison of Tchemigov ; One who had been Imprisoned 
for Twelve Years without being brought to Trial ; The Prison of Homel, 
and my Visitors ; Meeting with my aged Mother and other Relations ; 
Arrival in Mohilev, the Capital of my Native Province ; Extract from 
the Free Chvwch Becordj 196 



X CONTENTS. 

PAOB 

CHAPTER X. 

The Kindness of Pastor Bosh, and his Activity for my liberation ; Bemoval 
from Prison during the Night, conducted to Bichoy ; The Wrath of the 
Jews, and the Burning of my Bible ; Second Meeting with my Mother ; 
The Jews resolve to place me in the Kussian Army, they do not Succeed; 
Bemoval from Bichov, and Meeting with a Russian Priest, to whom I 
addressed myself for Help ; The Consequences, 201 

CHAPTER XI. 

Heavy Fetters, and my Feelings when I was bound in them ; Address to 
Jewish Women, and the Besult ; A Happy Day of Proclaiming the 
Gospel to many Jews in the Inn, and in the House of the Babbi ; 
Bemoval from Luravitz to an Inn on the Highway, where a Conference 
was held ; The Jews divided ; One Party about to Drown me in the 
River Dnieper, when the others came to my Bescue, .... 207 

CHAPTEB XII. 

My Case taken up by Jews in all parts of the Province ; Addressing a 
large Assembly of Jews, who were then divided in their Opinions con- 
cerning me ; A Qeneral Council is held ; Besolution to Place me in the 
Bussian Arnc^ ; The Jews bribe the Vlce-Govemor, and I am Accepted ; 
My Struggle with the Officers concerning the Oath ; Start for Head- 
quarters with a body of raw Becruits, 212 

CHAPTEB Xni. 

Description of Barracks in Gomel ; How I was appreciated by my Superiors 
and Fellow-Boldiers ; Visited by my Mother and other Belatives ; My 
peculiar kind of Preaching to the Jews in Gomel ; Expecting daily to be 
released from the Army ; Extract from the Free Church Record; Trans- 
ferred to the 24th Begiment of Infantry; My attending the full 
Curriculum of the Military Medical College ; Appointed as Medical 
Officer in the Military Hospital ; My Mission Work in Warsaw ; My 
Military Uniform a Protection from the Wrath of the Jews, when I spoke 
to them of Jesus, 216 



CONTENTS. XI 

PAOB 

CHAPTBE XIV. 

The Nature of mf first Jonmey from Warsaw to mj Native Place ; A Con- 
ditional Invitation from a Cousin of mine : What became of the Money 
sent from Scotland to buy me out of the Army ; Second Journey to my 
Native Place ; The Illness of my Mother ; My earnest Conversation 
with her, and the Eesult ; My Return to Warsaw, and Transfer to St. 
Petersburg ; My Exchanging Words with the Emperor Alexander II. . 223 

CHAPTER XV. 

The First-fruit of my Work in St. Petersburg; The Baptism of Mr. 
Eukurixldn, a Jew of the Sect called Karaites ; My Happiness in being 
about the Business of my Heavenly Father ; Circle of Christian Friends 
in St Petersburg, and Bible-classes in Count KorfiTs ; The Secretary of 
the London Jewish Missionary Society in St. Petersburg, and my coming 
in contact with that Society ; Letters from Rev. A. Tomory concerning 
the Free Church of Scotland and the Episcopal Church ; My Studies in 
Theology, 228 

CHAPTER XVL 

* 

Appointment as Jewish Missionary; First Visit to Scotland; Letter from 
Rev. J. O. Cunningham ; Transferred from London to Bucharest ; My 
First Mission Journeys in Ronmania ; Preaching the Gospel in a pecu- 
liar way to Thousands of Jews; My Winter Work in Bucharest; the 
Present Jewish Ceremony of the Passover Nights as a Christian Symbol ; 
Letter from the Principal of the Hebrew Missionary College, 285 

CHAPTER XVn. 

My Second and Third Missionary Journeys in Roumania ; My Return to 
London ; Correspondence with the Jewish Mission Committee of the 
Free Church of Scotland ; My Second Visit to Scotland, .243 

CHAPTER XVIIL 

Appointed by the Free Church of Scotland to visit Roumania : Invitation 
from W. Henderson, Esq., to visit Aberdeen ; Letters of Congratulation 
upon my Appointment from Rev. W. Wingate, Rev. Dr. Stem, Rev. J. 



XU CONTENTS. 

PAOB 

B. Bamdough, Aadstant-Secretory of the London Jewish Mission 
Sodetf, and from Bey. J. G. Cnnninghsm ; M7 Visits to Greenocic and 
to Leith; Letter from Bey. J. Thomson ; Starting for Boomania; Ad- 
dress to the Jews in Breslan ; Arriyal in Jassy, 251 

CHAPTEB XIX. 

Commencement of IDssion Work in Jassy ; Eyening Beligions Disconrses— 
first in Mr. Folticineano's house, then in my own ; the Mission Boom ; 
the Eyening Bible-Class ; Saturday Lectures ; M7 Beport to the General 
Assemblj of 1881 ; Bey. D. Edward visits Jassy ; flis Beport to the Com- 
mittee, and subsequent Letter to Me, 256 

CHAPTEB XX. 

Circular to the Tieamed Jews and Christians concerning the Jewish Question ; 
Answers to M7 Circular from Dr. Fiirst, Dr. Paulus Cassel, Mr. Butyn- 
ski, of Bussia, and Professor Dr. Delitzsch, 263 

CHAPTEB XXI. 

The Journal " Eintracht " ; Interyiew on the way to Great Britain with Bev. 
D. Edward, Professor Paulus Cassel, and other Friends, concerning the 
Journals, " Eintracht" and " Concordia" ; Arriyal in London ; Consult- 
ation with My Friends, Dr. Benoly and Dr. Eoppel ; Arrival in Edin- 
burgh ; Besolution of the Jewish Mission Committee : My Betum to 
Jassy postponed ; Pleasant and Profitable Christian Fellowship with the 
Professor, with My Fellow Students in the New College in Edinburgh, 
and with Christian Friends in all parts of the Country ; Preparation for 
my Betum to Boumania ; A Word in Conclusion, 272 



7 



^art ]f. 



<o> 



THE MODEKN HEBEEW; 



OB. 



THE TALMUDIST AND CABALIST. 



^ 



AN ACCOUNT OF THE TEADITIONS, CUSTOMS, MANNERS, ANDJ 
CEREMONIES OF THE JEWS IN GENERAL, AND OP RUSSIAN 
AND POLISH JEWS IN PARTICULAR, TOGETHER 
WITH THE AUTHOR'S EARLY LIFE. 



B 




CHAPTER I. 

MY BIRTHPLACE, MY PARENTS, AND MY CHILDHOOD. 

|Y birthplaxje was a beautiful country-seat near 
the River Dnieper, in a part of the flat tract 
of West European Russia, in the province of 
Mohilev. 

This Russian provincelies betweeji 62'' 5' and 55° 
10' N. latitude, and 28° 50' and 32° 40' E. longi- 
tude. It contains no mountains; the surface is in 
general dry, and the soil productive ; the climate also 
is dry and cold. The chief occupations of the inhabi- 
tants are agriculture and the rearing of cattle. The 
wealth of the province is its forests; very large 
quantities of masts and other timber are floated every 
spring down the rivers as far as the ports of the Black 
Sea. The commerce consists of the exportation of 
com, flour, flax, hemp, linseed, timber, cattle, wool, 
tallow, hides, honey, wax, &c., and the most of the 
business is in the hands of the Jews. The inhabitants 
are famed for their activity and industry ; and from 
its great natural advantages, Mohilev is considered one 
of the richest of the Russian provinces. 

My parents were a pious, though bigoted Jewish 
couple, and their chief delight was to train up their 
children in the religion of their forefathers. I was the 



4 THE MODEBN HEBREW. 

youngest son, and the pet of the family. Very early 
I manifested a strong predilection for Hebrew and for 
rabbinical literature ; and my mother, anxious that I 
should occupy a high position in the synagogue, 
spared no pains to procure for me the very best edu- 
cation, in order that I might be fitted for the 
important position of a rabbi. 

Tho first thing I can remember, and that only as a 
dream, is the death of my father, when I was not 
quite four years old. But I have a distinct remem- 
brance of what occurred after that age. Regularly 
every morning, as soon as I was washed and dressed, 
my nurse used to take me to my mother, who was 
seated in her arm-chair, and after the usual morning 
kiss, I folded my hands, and my mother prayed with 
me in Hebrew. She would then take me in her arms, 
kiss me, and carry me to the table where my brother 
and sisters were assembled. A piece of bread was then 
placed in my hand, and in a loud voice I pronounced 
the following blessing in Hebrew : " Blessed art Thou, 
Jehovah, our God, King of the Universe, who 
bringest forth bread from the earth." Then all present 
would say, "Amen." The meal concluded, I was 
taught in the Aramean language, to say : " Praised be 
the merciful One, the Lord and King of this food." 
In the evening, before I was put to bed, my mother 
again prayed with me, in Hebrew, concluding with the 
words : " Into Thy hands, Lord, I commit my spirit, 
while I sleep, even until I awake, for Thou, God, art 
my Protector, in whom I can trust." 

At the age of four and a-half years I had a tutor, 
who instructed me in the Hebrew language. In the 



MY CHILDHOOD. D 

space of six months I could read Hebrew fluently : and 
by the time I was six years old, I had studied the five 
books of Moses, with the commentary of Eashi. 

My tutor, though a very able young man, who took 
great interest in my studies, did not succeed in gaining 
my respect; on the contrary, I took great liberties 
with him, calhng him every day by some fresh name, 
but most frequently " Stupid Moses," This was not 
praiseworthy, but I think my family encouraged me 
in this disrespectful conduct by their making too much 
of me ; every word I uttered was received by them 
with great applause. 

At length my uncle, who visited us about this time, 
strongly advised my mother to send me to school, before 
I should be spoiled. 

When I became aware of the subject of their con- 
versation, I took a lively part in it, as I was generally 
allowed to do in most conversations, and I expressed 
great pleasure at the idea of being amongst other boys, 
and having a clever teacher who could answer all my 
questions. But my ideas of a school were quite 
different from the reality, which I experienced after- 
wards. Could I have foreseen what it would be, I 
certainly would not have insisted upon my mother 
listening to my uncle's advice. She was unwilling to 
send me to town, but I urged her to do so as soon as 
possible. I was soon to regret it. 



^ it«K M«>DKK2V 



r 



. . . X- \ ;LIMPSBAT803B 

,..,r vent to town 

•fv ^nuif to 9c1m 

. ^x. i' ;nitifVing ! 

,. . uivice. At 1 

. -c house oi 

. .. -aj. uiii I m 
, . -i- 'iiciiel 

.... ifce«i 
,r it 



v.».^ 



■\"V^ 






• « » 



MY FIRST BOARDING-SCHOOL. 



to bring me some new thing ; but they never inquired 
how I was treated, taking it for granted that all was 
right, my mother having chosen this school in prefer- 
ence to a public one, where one child would be easily 
overlooked amongst the many. I never told that I 
did not get their presents, for the following reason : — 
One day when I was bold enough to say that I should 
tell my mother and sisters that I never had the things 
they brought for me, Eachel tried to persuade me that 
the devil would catch me if I did anything so naughty 
as to report what was done at school. I contradicted 
her stoutly, saying that my mother had told me that 
angels watch over children, and where angels are, 
devils have no power. "Well," answered she, "be 
naughty, and you will see ; I shall go and call him." 
She then left the room, and in a few minutes a figure 
appeared with a large black head and a frightfully 
hideous face, at which I was terribly frightened, as 
any boy of only six years would be. I ran to Levi, who 
took me in his arms, and said, " Do not be afraid, the 
devil only takes naughty children ; but if you will be a 
good boy, and not repeat what is going on in this house, 
he will not have any power over you." I believed 
him, and therefore I never told how I was wronged. 

The next day, when my school-fellows arrived, I 
advised them never to be naughty boys, for yesterday 
I had been naughty, and a black devil came in and 
would surely have taken me if Levi had not protected 
me. I told them I had been in terror all niglit long, 
and had dreamt of demons, and that I would rather 
go home than remain there, where they were. *« But 
why do you not ask your mother to take you borne V 



6 THE MODEBN HEBREW. 



CHAPTER II. 



MT FIB8T BOARDINQ-SCHOOL, AND A GLIMPSE AT SOME 
JEWISH SUPEBSTinONS. 






[ERY unwillingly my mother went to town to 
make arrangements for my going to schooL 
She did it more for the sake of gratifjring my 
wishes, than because of my uncle's advice. At my 
urgent request, I was soon placed in the house of a 
Jewish teacher who had a private school. His name 
was Levi. He was a good-natured man, and I might 
have been very comfortable there but for Bachel, his 
wife, who was of a very mean disposition. She was 
the ruler of the house and of everything else. Levi, 
on the contrary, was weak, and easily influenced by 
her to do wrong. They had several children of their 
own, whom they loved very much ; and whenever any 
of my family brought me good things, as cakes, toys, 
&c., Bachel would take them from me and give them 
to her own children. When her husband expostulated 
with her, she would say, " You spoil the child, you 
do not know how to train children, he was brought 
here because he had too much at home ; besides, these 
things are not good for him, children must never have 
too much." 

My family frequently visited me, and never failed 



MY FIRST BOABDING-SCHOOL. 7 

to bring me some new thing ; but they never inquired 
how I was treated, taking it for granted that all was 
right, my mother having chosen this school in prefer- 
ence to a public one, where one child would be easily 
overlooked amongst the many. I never told that I 
did not get their presents, for the following reason : — 
One day when I was bold enough to say that I should 
tell my mother and sisters that I never had the things 
they brought for me, Rachel tried to persuade me that 
the devil would catch me if I did anything so naughty 
as to report what was done at school. I contradicted 
her stoutly, saying that my mother had told me that 
angels watch over children, and where angels are, 
devils have no power. "Well," answered she, "be 
naughty, and you will see ; I shall go and call him." 
She then left the room, and in a few minutes a figure 
appeared with a large black head and a frightfully 
hideous face, at which I was terribly frightened, as 
any boy of only six years would be. I ran to Levi, who 
took me in his arms, and said, " Do not be afraid, the 
devil only takes naughty children ; but if you will be a 
good boy, and not repeat what is going on in this house, 
he will not have any power over you." I believed 
him, and therefore I never told how I was wronged. 

The next day, when my school-fellows arrived, I 
advised them never to be naughty boys, for yesterday 
I had been naughty, and a black devil came in and 
would surely have taken me if Levi had not protected 
me. I told them I had been in terror all night long, 
and had dreamt of demons, and that I would rather 
go home than remain there, where they were. " But 
why do you not ask your mother to take you home ? " 



8 THE MODERN HEBBEW. 

inquired one of my companions. " Oh, I must not do 
that, for the black demon would fetch me before I 
could get home ; Levi said so, and when his wife came 
in again after the demon was gone, she corroborated 
what he told me. But I will tell you what we 
will do," continued I to my fellow-scholars, who were 
looking very pitifully at me, " we will ask God to let 
our teacher die, and to give us a better one, for my 
mother says that Ood loves children, and hears them 
when they ask Him anything." 

But another boy replied that his father had told 
him that it was not good to pray for a bad emperor to 
die, because a worse one might succeed him, and it 
would be the same with a teacher. "Besides, Levi was 
not so bad as Jacob Talien, who not only takes the 
children's money from them, but also beats them to 
death, as he did my brother." 

" Do all the children die who attend Jacob Talien's 
school ? " asked I. 

I do not know if he beats other children so severely." 
But your brother was, perhaps, a very naughty 
boy," said I. 

" Oh ! no," replied he, " my brother was a very good 
boy, but my father and my mother say he beat him 
because he was not expecting to receive any payment 
for him." 

" But was it not wicked of your father and mother 
not to pay the teacher ? " 

"Oh ! no," replied the boy, "he had been paid be- 
forehand, for when Jacob' wished his daughter to marry, 
he borrowed money from my father, and promised to 
instruct his children in return for it. But after my 



It- 
it 



MY FIRST BOARDING-SCHOOL. 9 

brother died, my father would not send me to his 
school, lest he should kill me too ; nor would he advise 
any one to send children there." 

I then changed the conversation, and asked if 
any of them had ever seen a demon, " No," was the 
general reply. One boy then related how his father 
was sitting alone in his shop late one Saturday night 
(a night on which, according to Jewish tradition, the 
demons go about the streets), when a man came in and 
bought a piece of cloth and paid a good price for it. 
His father put the money into his pocket, and went 
home, rejoicing that he had commenced the week so 
well (it is usual amongst the Jews to consider a good 
payment on Saturday night as a precursor of a good 
week); but what was his surprise and consternation in 
the morning to find coals instead of money in his 
pocket, and when he returned to the shop, the piece of 
cloth had not been removed from the place where it 
had lain for a long time. 

Another boy told how, one Wednesday night (also 
a demon's night, according to Jewish tradition), as his 
father was going alone past a ruined castle, he saw 
some demons dancing there, and they called to him, 
" Berl, come and dance with us ! " but taking hold of 
the fringes on the border of his garments, he repeated 
the 24th verse of Deut. v.: " Hear, O Israel, Jehovah 
is our God ; Jehovah is one ; " and immediately the 
demons disappeared.'^ 

* I should here observe that every male of the Jewish nation 
is obliged to have a garment with fringes at the four comers of it, 
as is commanded in Numbers xv. 37 : '^ And the Lord spake unto 
Moses, saying, Speak unto the children of Israel, and bid them that 



10 THE MODERN HEBREW. 

Another boy said, his father died through a similar 
occurrence. The demons called him to dance with 
them, and, in his fright, he forgot to take the fringes 
in his hand, and to repeat the words, *' Hear, O 
Israel," &c. ; so the demons ran after him, seized him, 
and took him into the ruins, and made him dance 
with them the whole night, and the next day he died. 

These conversations only served to increase my 
terror and fear of demons, and instead of my usual 
liveliness I became depressed and unhappy. When 
my mother or sisters came to see me, they did not 
notice this, because the joy of seeing them brought 
back all my brightness. One day, however, my 
mother, having to leave home for some weeks, came 

they make them fringes in the borders of their garments through- 
out their generations, and that they put upon the fringe of the 
borders a ribbon of blue : and it shall be unto you for a Mnge, that 
ye may look upon it, and remember all the commandments of the 
Lord and do them ; and that ye seek not after your own eyes, after 
which ye used to go a whoring : that ye may remember, and do all 
my commandments, and be holy unto your God. I am the Lord 
your Qod," This garment is made of two square pieces, with two 
long slips like straps joined to them, in order that one of the said 
square pieces may hang down in front, upon the breast, and the 
other behind. At the extremity of the four comers the Mnges 
are fastened by means of five knots, which knots, with the eight 
threads of each fringe, make thirteen ; and the numerical letters 
of the Hebrew word Zittis amount to six hundred, which, added 
together, make the number of six hundred and thirteen, which is 
exactly the number of precepts contained in the law. This gar- 
ment is called the small veil, which every Jew of the male sex, of 
whatever condition, is obliged to wear continually. Besides the 
small veil, they have, when at morning prayers in the synagogue, 
the large veil with the fringes, which is put on over their gar- 
ments. 



MY FIRST B0ABDIK0-8CH00L. 11 

in the morning early to take leave of me. She found 
me still asleep in bed, but the sight of my pale face 
and skeleton-like body so alarmed her that she fainted. 
A doctor was immediately called, who soon restored 
her, and as soon as she was better she took me home 
with her. Now she inquired the cause of my having 
become so thin, but I only replied that I must not 
tell anything that had been going on at school, for the 
black demon would fetch me. When she asked what 
I meant, I replied, " I have seen a demon in Levi's 
house, and he was going to take me with him, unless 
I promised not to be a naughty boy any more, nor to 
say what passed at the school." I was frightened at 
everything, and as soon as it was daxk I wal afiaid of 
demons, and became very nervous. Several doctors 
were called in, but they could not cure me, and my 
mother was advised to take me to the rabbi The 
rabbi here mentioned is not the usual rabbi who is 
in every town, but one who is supposed by the Jews 
to have power to command even God. He is also sup- 
posed to be able to cure all diseases, and especially to 
cast out devils, or to cure one who is afraid of them. 

It happened that such a rabbi passed through our 
neighbourhood, and my mother took me to him. He laid 
his hand upon my head and blessed me, and said, ''Child, 
do not be afraid, the demon will not come to frighten 
you any more ; take this silver piece of money, and 
wear it on your neck in remembrance of my promise." 
My faith in the rabbi was such that I then resolved 
that as soon as I was confirmed, which would be at the 
age of thirteen, I would go to him and become his 
disciple. 



12 THB MODERN HEBBXW. 



CHAPTER III. 

MY HIOHLT ESTEEHBD TUTOR. THIBTEEN ABTICLES OF THE JEWISH 
FAITH, AND A SPECIMEN OF THE MOST DCFOBTANT DAILY 
PRAYERS. 






|Y mother determined not to send me to a town 
school again, but to engage a tutor for me at 
home, and such an one as would be able to 
win my respect by his ability and readiness to answer 
my endless questions ; for I never would allow anything 
to pass without learning its meaning. 

After a few weeks of inquiry, my mother chose a 
young man, named Judah, about twenty-five years of 
age ; he was the son of a rabbi, and himself a candi- 
date for that office. When my mother introduced him 
to me, and told me he was the son of Babbi Abraham, 
and that he himself would be a rabbi as soon as he gets 
a congregation, I exclaimed : "Oh, how nice to have a 
tutor, who will soon sit upon the rabbinical chair! 
But how long will he have to wait until a town be 
built for his congregation ? " 

I began to take such liberties with him that my 
mother feared I should respect him no more than my 
former tutor,Moses; but Judah was cleverenoughtoknow 
how to win me. The following morning, as soon as I rose 
and called for water, according to the Jewish custom of 



MT HIGHLT ESTEEMED TUTOB. 13 

pouring water three times over each hand, Judah 
entered my room, accompanied by a servant with a 
jug of water and a basin. After the servant had 
poured water on my hands, Babbi Judah asked me to 
repeat after him the following words : '* Blessed art 
Thou, O Jehovah, our God, King of the Universe, who 
hath sanctified us with His commandments, and com- 
manded us to cleanse our hands." After the pronounc- 
ing of the blessing the servant was going to wash me, 
but I stopped her, and turning to my tutor, I asked 
him, "Are you going to be a rabbi, Judah? Then 
please tell me the reason why we pour water three 
times over each hand, as soon as we rise?'' He 
immediately replied : " Because sleep is an emblem of 
death, and uncleanness rests on us during sleep ; but 
it departs from us as soon as we rise, and remains only 
on the hands ; therefore we pour water three times 
over them, to cleanse them, before we touch anything." 
I was very pleased with this explanation. I thanked 
him and said, " Babbi Judah, I hope you will answer 
everything I am going to ask you about, for I see you 
are very clever, and there are so many things which I 
wish explained to me. My first tutor, the stupid 
Moses, could not explain anything to me, and Levi, the 
tutor in the town, where the demon was, was too proud 
to answer children; he used to say, *0h, you will 
understand when you grow up.' " " With God's help, 
I will answer you everything you ask me," replied my 
tutor. 

The servant then completed my toilet and took me 
into the school room, where Babbi Judah awaited me. 
As soon as I entered he took the fringes of my gar- 



14 THE MODERN flEBBEW. 

ment and put them into my hand, and I said^ '' Blessed 
art Thou, O Jehovah, our God, King of the Universe, 
who hath sanctified us with His commandments, and 
commanded us the commandment of the fringes." 
Then he opened the Prayer-book, and I read the fol- 
lowing prayers: " Blessed art Thou, Jehovah, our God, 
King of the Universe, who hast formed man with 
wisdom, and hast created in him holes, pipes, sinews, 
veins, and joints. It is certain, and known before the 
throne of Thy glory, that if but one of them were 
opened or one of them stopped, it would be impossible 
for mankind to subsist or to stand before Thee. Blessed 
are Thou, O Jehovah; the healer of all flesh, and 
wonderful in works." 

Then I gave thanks to God for restoring my soul 
after sleep, in these words : " My God, the soul Thou 
hast given me is clean ; Thou hast created, and Thou 
hast formed it, and Thou hast breathed it into me, and 
Thou dost carefully preserve it within me, and Thou 
wilt hereafter take it from me, and restore it unto me 
again in future time ; all the time that the soul con- 
tinues within me I do acknowledge Thee, O Lord my 
God, and the God of our fathers, the Governor of all 
works, and Lord of all souls. Blessed art Thou, God ! 
the restorer of the soul to the carcases of the dead." 

My tutor then accompanied me into the dining room, 
to my mother, and, after the morning kiss, she asked 
me how I liked my tutor. I praised him very highly. 
We then seated ourselves at the table where the rest 
of the family were assembled, and after taking my 
coffee without bread (for, from the age of seven years, 
I was accustomed not to eat anything until I had said 



ARTICLES OF THE JEWISH FAITH. 15 

my morning prayers, as is usual with the Jews, the 
children commencing this custom at various ages, not 
later than thirteen years), I returned with Rabbi Judah 
to the schoolroom, and read the morning prayers ac- 
cording to the form of the synagogue worship; for 
those who do not live near a synagogue, or who have 
no time to attend it, must worship at home three times 
every day — morning, noon, and night. 

It is usual, at the conclusion of the morning prayers, 
to repeat the thirteen " Fundamental Articles of the 
Jewish Faith," as follows : — 

" I. I believe, with a perfect faith, that God (blessed 
be His name) is the Creator and Governor of all 
created things, and that He alone has made, and ever 
will make, every production. 

"II. I believe, with a perfect faith, that the 
Creator (blessed be His name) is one God ; and that 
there is no unity whatever like unto His ; and that 
He alone is our God, who was, who is, and who will 
be eternally. 

" III. I believe, with a perfect faith, that the 
Creator (blessed be His name) is incorporeal; that 
He is not subject to any of the changes incident 
to matter; and that He has not any similitude 
whatever. 

"IV. I believe, with a perfect faith, that the 
Creator (blessed be His name) is both the first and 
the last of all things. 

" V. I believe, with a perfect faith, that to the 
Creator (blessed be His name), yea, to Him only, is it 
proper to address our prayers, and that it is not 
proper to pray to any other being. 



16 THE MODEBN HEBREW. 

" VI. I believe, with a perfect faith, that all the 
words of the prophets are true. 

" VII. I believe, with a perfect faith, that the pro- 
phecy of Moses, our instructor (may his sou) rest in 
peace), was true prophecy, and that be excelled all the 
sages who preceded him, or who may succeed him. 

" Viil. I believe, with a perfect faith, that the 
law which we now have in our possession, is the same 
law which was given to Moses, our instructor (may 
his soul rest in peace). 

" IX. I believe, with a perfect faith, that this law will 
never be changed, and that the Creator (blessed be 
His name) will never give us any other law. j 

"X. I believe, with a perfect faith, that the 
Creator (blessed be His name) knoweth all the actions 
and thoughts of man, as it is said, ' He fashioneth all 
their hearts, and is fully acquainted with all their 
works.' 

"XI. I believe, with a perfect faith, that the 
Creator (blessed be His name) rewards those who 
observe His commandments, and punishes those who 
transgress them. 

"XII. I believe, with a perfect faith, that the 
Messiah will come; and although His coming be 
delayed, I will still, in daily hope, patiently await His 
appearance. 

" XIII. I believe, with a perfect faith, that there 
will be a resurrection of the dead, at the time when it 
shall please the Creator (blessed and exalted be His 
name for ever and ever)." 

The most solemn parts of the Jewish prayers are 
those which are called Kiriath Shemah, and Shemoneh 



MY HIGHLY ESTEEMED TUTOE. 17 

Eareh. The first consists of three portions of Scrip- 
ture ; the first portion of which is taken from Deut. 
vi. 4-10, the second from Deut. xi. 13-22 and the 
third from Num. xv. 37 to the end of the chapter. 
These three portions pi>t together are called Shemahy 
because in the Hebrew Bible the first of them begins 
with the word Shemah — i.e., " hear ! " and Kiriath 
Shemah means the reading of the Shemah, According 
to Deut. vi. 7 and xi. 1 9, the Jews are expressly bound 
to read it every morning and night. 

On inquiring of my tutor what was the meaning of 
the reading or the repeating of the Shemah, he ex- 
plained that God had arranged it in order that the 
Jews might preserve the true religion amongst them- 
selves, in making confession twice every day of the 
unity of God, and of the duties which they owe to Him. 

The other is called Shemoneh Esreh — i.e., the 
eighteen pi-ayers. Here again arose the question, 
" Why is it called the eighteen prayers, when there are 
nineteen ? " My tutor replied, " By Ezra and the men 
of the great s^ogue. 'eighteen 'prayers were com- 
posed and instituted; but in the days of Babbi 
Gamaliel (who lived a little before the destruction of 
the second temple), the heretics and apostates having 
become very troublesome and painful to them, even as 
thorns in the side, by endeavouring to seduce them 
from the true religion, and perceiving that this was an 
essential of the first magnitude in the necessary con- 
cerns of mankind, the said Babbi Gamaliel and his 
sanhedrim unanimously agreed to compose another 
prayer, which should contain a request to the Almighty 
to annihilate the heretics, and they placed it amongst 

G 



18 THE MODERN HEBBEW. 

tliG above eighteen prayers ; so that, though there are 
now nineteen prayers, the portion is still called 
Shemoneh Esreh, the first name which was given by 
Ezra and the Great Synagogue." 

I was quite delighted with these explanations, and 
in the course of a short time I became so fond of my 
tutor, that I could not endure to be from his side for 
a moment; he remained with me until mv tenth 
year. 



THE TALMUD AND ITS OBIGIN. 19 



CHAPTER IV. 



THE TALMUD AND ITS ORIGIN. 



; IV- > *-j 



|UR chief daily study was the Talmud. It is a 
general impression among Christians that the 
Talmud includes all the Jewish writers. I have 
been frequently asked by Christian friends to tell them 
what the Talmud is, and some readers of this book, 
when they see the Talmud mentioned, will naturally 
ask the same question ; therefore I deem it necessary 
to devote a chapter to this subject. 

The Talmud contains the fundamental code of the 
Jewish civil and canonical law. It consists of two 
parts — the Mishna, which is the text, and the 
Gemara, by which some understand a commentary on 
the Mishna, or a discussion, and others suppose it a 
supplement or completion. 

According to the tradition of the Jews, all the pre- 
cepts of the law given to Moses were accompanied by 
an interpretation. God first dictated the text, and 
gave him an explanation of everything comprehended 
in it. The text, which is the five books of Moses, was 
commanded to be put into writing, and the explanation 
to be committed to memory and to be communicated 
to that generation, and afterwards transmitted to pos- 



20 THE MODEBN HEBBEW. 

terity by word of mouth only. Hence the former is 
called the written law, and the latter the oral law. 

When Moses came down from the Mount, he 
delivered both these laws to the people, and it was 
repeated to them several times by Aaron and his sons, 
and by the seventy elders, so that they all had it 
firmly fixed in their memories. Towards the end of 
Moses' life, he repeated and explained the written and 
the oral law to Joshua, his successor, who was charged 
with the transmission of it to the next generation. 
Joshua transmitted it to the elders, who survived him 
and delivered it to the Prophets ; and it was handed 
down from one prophet to another until it was given 
to the Great Synagogue, which consisted of Haggai, 
Zechariah, Malachi, Ezra the Scribe, Nehemiah, Zer- 
rubbabel, and others, amongst the most eminent and 
leading men of the Jewish nation, who followed the 
example of those in former ages, in inquiring into the 
meaning of the law, in making decrees and appointing 
constitutions. The last of this venerable assembly 
was Simon the Just, who then filled the office of 
High Priest, and who was the first of the wise men 
that are mentioned in the Mishna. After him followed 
a regular succession^ which terminated with Babbi 
Jehuda HakJcodesh, or the " holy," a man of eminent 
talent and virtue. He lived in the second century 
A.D. ; and from the time of Moses to his own days no 
part of the oral law had ever been committed to writing 
for public perusal. 

In every generation the president of the sanhedrim, 
or the prophet of his age, for his own private use, 
wrote notes of the traditions which he had heard from 



THB TALICUD AND ITS OBIGIN. 21 

his teachers ; but he taught in public only by word of 
mouth. Thus things proceeded till the days of Babbi 
Jehuda. This venerable rabbi observed that the 



students of the law were gradually diminishing, that 
difficulties and distress were multiplying, that the 
kingdom of impiety was increasing in strength and 
extending itself over the world, and that the people 
of Israel were driven to the ends of the earth ; and 
fearing lest under these circumstances the traditions 
would be forgotten and lost, he collected them all, and 
arranged them under distinct heads, and formed them 
into a methodical code of traditional law. This code, 
called Mishna, was compiled by Rabbi Jehuda about 
180 A.D. Copies were speedily multiplied and circu- 
lated, and the Jews at large received it with the 
highest veneration. 

The Mishna is written in a very concise style, in 
the Aramaic language, and is divided into six sections. 

Section L, entitled "Zerohim," i.6., "seeds," con- 
tains eleven books, treating of those laws which con- 
cern agriculture. The first book of this section — 
" Berachath," i.e., " blessings " — contains forms of 
prayers and thanksgivings for the fruits of the earth, 
and all other benefits of what nature soever, together 
with the circumstances of time and place in which 
they are to be used ; and all these are ordered that 
the Jews may not lawfully make use of, or enjoy, these 
creatures without previous thanksgiving. 

Section II., entitled, " Moed,'* i.6., "festivals," so 
called because it contains laws concerning festivals 
and days of solemn observation. It comprises twelve 
books. 



22 THE MODERN HSBBEW. 

Section III., "Noeshem/' i.e., ''woman/' contains 
seven books, which treat of the laws of marriages, 
divorces, cases of jealousy, and other matters concern- 
ing woman. 

Section IV., " Nyzikin," i.e., ''damage" or "injuries," 
iocludes a great part of the civil and criminal law ; it 
comprises eight books. The seventh, entitled " AboUi,'' 
i.e., " fathers," or " sentences of the fathers," contains 
some of the sublimest diction known in the history of 
religious philosophy. 

Section V., " Koedoshim," i.e., " holy things," con- 
tains eleven books, in which the laws of all religious 
performances whatsoever are treated. 

Section VI., " Taharoth,'* i.e., " purifications," com- 
prises twelve books, which treat of the general laws 
concerning pollutions and purifications. 

About a century after the Mishna was compiled, 
Eabbi Jochanan, president of the Jewish Academy at 
Tiberias, collected various opinions of learned men, 
who were employed in explaining the difficulties of the 
Mishna, and compiled the Gemara, or Commentary, 
which, added to the text of the Mishna, forms what is 
denominated the Jerusalem Talmud. It is written in 
what may be called the East Aramaean language. 

The Jews in Chaldea, who were greater in number 
and wealth, were not satisfied with this production, 
they did not accept this commentary ; the chief study 
in all their schools and colleges was the Mishna, and 
the doctors, for several generations, made it their text- 
book, investigating its latent meaning and delivering 
interpretations, each according to the degree of his 
knowledge and understanding. The expositions of 



THE TALMUD AND ITS OEIGIN. 23 

some of these doctors were at vaxiance with the con- 
clusions of others, so that in process of time very 
different and contradictory opinions were promulgated 
respecting many of the Mishna maxims and ordinances. 

These researches and discussions were continued to 
the days of Babina and Babbi Ashe. Rabbi Ashe 
undertook, A.D. 365, to make a collection of these 
various interpretations of the Mishna, which bears the 
name of the Babylonian Gemara, and, together with 
the Mishna, formed the Babylonian Talmud. Babbi 
Ashe died A.D. 427, and his coadjutors and their 
successors finally completed this codex towards the 
end of the fifth century. 

When the Talmud was completed, the Doctors made 
it their sole object to understand and explain what 
was contained in it, without presuming to add any- 
thing to it, or to take anything from it ; and although 
many commentaries have been written to explain it, 
all of which are highly esteemed by the Jews, the 
Talmud remains as it was about fourteen centuries 
ago. 

The Jews in Russia, Poland, and the East make the 
Talmud, with its commentaries, their chief study, and 
every Jew thinks that in studying the Talmud he 
pleases God. So it was with me. I studied it not 
only for the sake of knowing it, but also to please 
God ; and so great was my zeal in this respect, that 
I knew by heart nearly every book of it which I 
studied. 



24 THE MODERN HEBREW. 




CHAPTER V. 

LEAVE-TAKINa OF HT TUTOR ON HIS BEING CALLED TO BE A 
RABBI, AND THE CONSECRATION OF THE NEW MOON. 

IBI JUDAH, the tutor whom I loved so 
dearly, and by whom I had been so well 
instructed in the Talmud and many other 
things, was called to the office of rabbi in a Jewish 
congregation, in a town some distance from my home. 
I was now about ten years of age, and during the 
three years my tutor had been with me I had become 
so closely attached to him, that I could not now endure 
a separation. But his new calling would not allow 
of his remaining with me; therefore I obtained my 
mother's permission to accompany him to Teicersk, 
that I might at least see him seated on the rabbinical 
chair. 

The following day we set out on our journey, and 
after two days we arrived at our destination. 

When about a mile from the town, we were met 
by a Jewish deputation, who accompanied us to the 
house of the chief of the synagogue, where a great 
number of Jews had assembled to salute the new 
rabbi. This was on Friday, and the next day being 
the Jewish Sabbath, Kabbi Judah preached in the 
afternoon, in the synagogue, to a crowded audience. 



CONSECRATION OF THE NEW MOON. 26 

I was delighted to see such a congregation listening 
to my tutor, and I felt a longing for the time when 
I too might speak to such an audience. He preached 
for more than two hours; then the usual Sabbath 
afternoon prayers were ofifered. After the close of the 
service, he was invited by another ruler of the syna- 
gogue to partake of the third meal of the Sabbath. 
All this time I remained close to my tutor, who never 
lost sight of me for a moment, but even introduced 
me to the congregation as his true disciple, and as a 
future rabbi. It was an intense delight to me to see 
my tutor so honoured, and I only regretted that I had 
not esteemed him more during the three years he was 
under our roof. 

The feast which the ruler gave in honour of Babbi 
Judah, to which many learned and rich Jews were 
also invited, lasted until day-break ; it was only inter- 
rupted by our going to the synagogue as soon as it 
was dark, to offer the evening prayers. After this, 
the whole congregation sallied forth into the open air, 
that they might have a clear view of the moon (it 
being a custom among the Jews to consecrate the new 
moon on the first Saturday evening in the month, 
providing it be then visible ; otherwise, the first clear 
evening afterwards). Rabbi Judah then pronounced 
the following benediction, in which he was joined by 
the whole assembly : — 

" Blessed art Thou, Lord our God, King of the 
Universe, who with His word created the heavens, and 
with His breath all the host thereof, — a statute and a 
time He gave unto them, that they should not vary 
from their orders ; they are glad, and they rejoice to 



26 THE MODEBN HEBREW. 

obey the will of their Maker ; the Maker is true^ and 
all His works are true : and to the moon Ho said that 
she shall monthly renew her crown of beauty towards 
those who are the fruit of the womb ; for they here- 
after shall be renewed like unto her, to praise their 
Creator for the glory of Mia name and kingdom. 
Blessed art Thou, Lord ! the renewer of the 
montha' " 

Then the whole assembly lifted up their heads 
towards the moon, and, raising themselves on their 
toes several times, repeated three times : " As I 
jump towards Thee, and yet cannot reach to touch 
Thee, so shall none of mine enemies be able to touch 
me to harm." Then they said three times : " Fear 
and dread shall fall upon them ; by the greatness of 
Thine arm they shall become still as a stone; as a 
stone they shall become still ; and by the greatness of 
Thine arm, dread and fear on them shall fall. David, 
King of Israel, liveth and subsisteth." 

Then they saluted each other with, " Peace be unto 
you"; and the others responded, "Unto you be peace." 

With great enthusiasm they continued : ** The voice 
of my beloved : behold he cometh leaping upon the 
mountains, skipping upon the hills. My beloved is 
like a roe or a young hart ; behold he standeth behind 
our wall : he looketh forth at the windows, showing 
himself through the lattice." 

It was taught in the school of Kabbi Ismael, that 
had the Israelites been allowed thus to reverence the 
Divine presence of their Father who is in heaven, only 
once a month, it might suflBce them. Abaya saith : 
" Therefore is it necessary to be said, in an erect 



CONSECRATIOK OF THE NEW MOON. 27 

posture, *Who is this coming fix)m the wilderoess, 
leaning on her beloved* May it be thy pleasure, 
God, and the God of our Fathers, to continue to fill up 
the deficiencies of the moon ; and that the light of the 
moon be as the light of the sun; as her light was 
during the first six days of the creation, before her 
diminution ; as it is said, ' the two great lights.' Oh, 
may the verse be fulfilled, * And they will seek the 
Lord their God, and David their King!' Amen," 



28 THE MODXBN HEBREW. 



CHAPTER VI. 



THE DUTIES OF THE RABBI, AND THE DIVOBCB CEBEKONT. 






HE fortnight spent with my tutor in his new 
capacity was a time of much greater de- 
light to myself than to him, for he had no 
rest from the people, who assailed him the whole day 
with all kinds of questions. 

One woman came and inquired what she ought to 
do with some meat upon which milk had been spilt. 
Another asked what she should do with some milk 
into which a drop of blood had fallen. A third came 
with the gizzard of a chicken in which she had found 
a piece of a needle, and asked if it was lawful to eat 
the chicken. These, and many like questions, were 
put to him by women, and by boys and girls who were 
sent by their parents. Frequently these children for- 
got the question, and had to be sent home for it. It 
greatly amused me to see a boy come and stand before 
the rabbi with folded hands and uplifted eyes, and 
when asked what he wanted he would reply, ''My 
mother sent me with a question to the rabbi." " Well, 
what is it ? " " Oh, rabbi, I have forgotten it !" "Then 
go back and ask what it was." The boy would go 
perhaps as far as the door, and then return, saying, 
''Rabbi, I recollect it." "Well ? " "Oh, I do not know!" 



DUTIES OF THE RABBI, AND THE DIVOBCE CEBEMONT. 20 

Very often men would come who had some quarrel 
in business, that the rabbi might judge between them. 
On such occasions Kabbi Jehudah would sit very 
gravely, the men standing before him, stating alter- 
nately their grievances. He would then recommend 
them to be reconciled, rather than be judged by the 
law of the Talmud. If, however, both or one of 
them refused to make peace, then he would have 
recourse to the books of the law, and, if required, 
witnesses were called in, and a trial commenced. At 
the conclusion, the rabbi would ask if both parties 
were satisfied with it ; and should either not be con- 
tent, then he might appeal to the judgment of three 
rabbis. 

Two divorce cases were also brought before him, 
one of which amused me so much that I will give 
a description of it. A Jewish couple came, each 
of them wishing to make it appear that he or she 
was the party who wished for the divorce. The 
woman was the first, who said, " Rabbi, we wish to be 
divorced." On his inquiring for what reason, and 
what she had against her husband, she replied, 
" Excuse me, rabbi, I cannot say anything ill of him as 
long as he is my husband." He then asked the man 
if he wished to divorce his wife. He replied, " Cer- 
tainly ; for what else are we come here ; is it not for 
that purpose ? " " But for what reason ? " asked the 
rabbi. "Oh, rabbi, I need not remind you that 
according to the law of our wise men (blessed be their 
memory), every Jew is at liberty to divorce his wife at 
any time, and for any cause, or for no substantial 
cause at all; and the husband himself is the sole 



30 THE MODEBH HEBREW. 

judge of its sufficiency." " But it is my duty to pre- 
vent divorces from taking place on sudden sallies of 
passion^ which might afterwards be regretted/' said 
Rabbi Jehudah. " Rabbi/' said the man, " it is not 
so sudden as you think ; we wanted to be divorced 
long since, but our old rabbi was ill for some weeks, 
and could not perform our divorce; then, since his 
death we have waited so many weeks for another 
rabbi, and now you are going to put difficulties in the 
way, which our old rabbi never did, for I myself have 
divorced three wives already, and the last time he said, 
if all his congregation would do the same, he would 
have a greater income ; and he even asked me when 
be might expect me again for the same purpose/' 

My good tutor was astonished to hear his detail, 
and replied, '' I do not want to hear of my predecessor 
neither am I inclined to divorce people in haste ; go 
home now, and when you have thought the matter 
over, come again in three days." Neither the man 
nor his wife could keep their temper longer, and they 
said they would not leave the house till the divorce 
were completed. They made so much noise that the 
good rabbi was compelled to agree to their urgent 
request. He told them to call in ten men, who must be 
present, and two witnesses to sign the divorce bilL 
" Oh, that is right," said the man gladly, and away he 
went, returning in a short time with the ten men, two 
witnesses, and also a scribe, who, after he had received 
the pen from the hand of the husband, wrote the 
following bill of divorce in Hebrew : — 

" On the fifth day of the week, on the day of 

the month , in the year — — from the creation 



DUTIES OF THE RABBI, AND THE DIVOECE CEREMONY. 31 

of the world ; according to the computation which we 
follow here in the city of Teicersk, which is called 
Zizersk, situated by the sides of the rivers Sos and 
Prosk, I, Simon, the son of Isaac, sumamed Simsons, 
and at this time dwelling in the city of Teicersk, which 
is called Zizersk, which is situated by the sides of the 
rivers Sos and Prosk — or if I have any other name, or 
surname, or my parents, or my place, or the place of 
my parents — ^by my own free will, without any compul- 
sion, do put away, dismiss, and divorce thee, my wife 
Jente, the daugher of Chaim, the priest, who at this time 
resides in the city of Mohilow, called Mohilev, situated 
by the Rivers Dnieper and Dubrowinka — or if thou 
hast any other name, or surname, or thy parents, or 
thy place, or the place of thy parents — ^who wast 
heretofore my wife, but now I put thee away, dismiss, 
and divorce thee ; so that from this time thou art in 
thine own power, and art at thine own disposal, and 
mayest be married to any other man, whom thou 
« pleasest, and let no man hinder thee in my name, 
from this day forward and for ever; and lo, thou art 
free to any man. Let this be to thee from me a bill of 
divorce, an instrument of dismission, and a letter of 
separation, according to the law of Moses and Israel." 

David, the son of Moses, witness. 

Mordecai, the son of Zachariah, witness. 

When this was ready, both parties appeared again 
before the rabbi, the ten men standing round, and the 
two witnesses, one on either side, while he proceeded 
to ascertain whether this act were the result of their 
own free choice. After obtaining satisfaction on this 
point, and seeing the bill duly executed and signed by 



32 THE MODEBN HSBKEW. 

the witnesses, he directed the man to deliver it to the 
woman, who stood with partly folded hands to receive 
it. The man dropped it between the palms of her 
hands, saying as he did so, '' Behold, this is thy hill 
of divorce, and thou art herewith divorced from me, 
and art free to any other man/' 

When this ceremony was over, I went up to the 
woman and asked her, '* Now, good soul, as long as that 
man was your husband, you refused to say anything 
against him, but now you can tell your reason for wish- 
ing to be divorced." She replied, " Oh, dear boy, you 
wish to know everything ; you will grow old too soon, 
but that man is now a stranger to me, and -I do not 
like to speak against strangers." " You are a clever 
wicked little woman,'* said I, turning away from her. 



CUSTOMS AT CHILDBIBTH. 33 




CHAPTER Vn. 

THE CEREHONT OF CIRCUMCISION AND BEDEMFTION 

OF THE FIRST-BORN. 

FTER my fortnight's stay with my late tutor, 
I accompanied my mother and brother to 
Mohilew, where the latter resided. We found, 
on our arrival, that my brother's wife expected soon 
the birth of her first-bom. The necessary preparations 
for such an important occasion were soon made by my 
brother, and among others I may mention that all 
round the walls of his wife's room he described circles 
with a piece of chalk ; and over the windows, doors, 
and fireplace were put papers, on which were written 
in Hebrew the 121st Psalm, and the names of angels 
which are supposed to defend the child from the 
injuries of Lileth, who is said to have been transformed 
into a female demon, and takes delight in debilitating 
and destroying young infants. By such methods the 
room was believed to be sufficiently protected against 
the intrusion of evil spirits. 

Before the birth of the child, my brother and I went 
to the synagogue, where ten men were called in, and 
after reading the 20th, 38th, 92nd, and the 102nd 
Psalms, a long prayer was oflfered. We found, on our 
return to the house, that a son had been born dur- 

D 



34 THE MODERN HEBREW. 

ing our absence, and it was a season of great joy to 
our family. 

During the first week many little boys were brought 
every evening into the chamber, where the mother and 
child were, and they read the 6th chapter of Deutero- 
nomy from 4th to 10th verse, also some psalms and 
prayers. The children's pockets were then filled with 
good things, and money was given to their leader, the 
assistant teacher. They then went away rejoicing, and 
our family felt secure from any evil spirit entering that 
night into this chamber. 

The next thing to be considered was the preparations 
for the solemn feast of circumcising the child. Dainties 
of all kinds were procured — fish, flesh, fowl, and 
abundance of wines. Cards of invitation were printed. 
On the seventh night, ten learned Jews were in- 
vited, who passed the night in reading the Talmud and 
the holy book of the Zohar, and in offering prayere; 
this is done from the belief that on this night both 
mother and son are in more than common danger of 
some misfortune by evil spirits. 

On the eighth day, we went to the synagogue, 
where many candles were lighted for the occasion, and 
after the morning prayers the preparations for the 
ceremony were conducted in the most splendid style. 
In the first place, a beautiful chair with two seats, 
adorned with a costly covering and silken cushions, 
was placed near the chest in which the peculiarly 
esteemed and sacred book of the law of Moses was 
deposited. Then my brother, who was himself the 
Baal-Berith — i,e,, master of the circumcision — ap- 
proached the chair; next to him stood the circum- 



CEBEMONT OF CIBCUMCISION. 85 

dser, who could be distinguished from the others by 
his very long and sharp thumb-nails, with which both 
hands are adorned, as a badge of his profession ; and 
the whole congregation stood around. The circum- 
ciser then sang several songs in Hebrew, after which 
the in&nt, lying on a costly cushion, was brought to 
the door of the synagogue by a large company of 
females, one of whom placed it in the arms of a young 
girl, who presented it to me as I met her at the door, 
with an attendant bearing a lighted taper. Having 
received the child, I turned with my face towards the 
assembly, who then shouted " Babuch Habba," i.e., 
'' Blessed is he that cometh !" This " Baruch Habba" 
was meant for the child coming to enter into the 
community of I^ael, and also for Elijah, the prophet, 
who is supposed by the Jews to enter the room with 
the infant, and to sit in the vacant seat of the double 
chair, in order to observe whether the covenant of 
circumcision be duly administered. For this reason 
this chair is called Elijah's chair. I then advanced 
a few steps with the child in my arms, preceded by 
two officers of the synagogue bearing lighted tapers ; 
it was then taken from me and handed from one to 
another until it reached the place where Elijah's chair 
stood. I then again received it into my arms and 
delivered it to my brother, who laid it on the chair. 
The circumciser then chanted with a loud voice the 
following: "This is the chair of the Prophet Elijah, 
the angel of the covenant ; behold, it is sent for thee, 
stand at my right hand and help me." 

The rabbi then took the child from the chair, and 
my brother taking the vacant seat, the child was laid 



36 THE MODERN HEBREW. 

upon his knees; and during the act of circumcision 
the circumciser said with a loud voice : '' Blessed art 
Thou, O Lord our God, King of the Universe, who 
hast sanctified us with Thy commandments, and com- 
manded us to observe the rite of circumcision.** When 
the rite was completed, he continued, ^'Blessed art 
Thou, O Lord our God, King of the Universe, who 
hast sanctified us with Thy commandments, and com- 
manded us to introduce him into the covenant of our 
Father Abraham." 

The congregation then said : "As he is introduced 
into the covenant, so may he be initiated into the law, 
the nuptial canopy, and good works." 

My brother then rose from his seat with the child, 
and placed it in the arms of the rabbL The cir- 
cumciser then took into his hand a silver cup filled 
with wine, and pronounced the following benediction : 
" Blessed art Thou, Lord our God, King of the 
Universe ! the Creator of the fruit of the vine. Blessed 
art Thou, Lord our God ! who hath sanctified his 
beloved from the womb, and ordained an ordinance for 
his kindred, and sealed his descendants with the mark 
of His holy covenant ; therefore, for the merits of this, 
O living God, our rock and inheritance ! command the 
deliverance of the beloved of our kindred from the pit, 
for the sake of the covenant which He hath put in our 
flesh. Blessed art Thou, O Lord, the Maker of the 
covenant !" Then followed this prayer for the child : 
" Our God, and the God of our fathers ! preserve this 
child to his father and mother, and his name shall be 
called in Israel, Joel, the son of Clement. Let the 
father rejoice in those that proceed from his loins, and 



CEBBMONY OF CIBCUMOISIOK. 37 

the woman be glad in the fruit of her womb ; as it is 
said^ 'Thy father and thy mother shall rejoice, and 
they who begat thee shall be glad' (Frov. xxiii 25). 
It is also said, ' And I passed by thee, and saw thee 
polluted in thine own blood ; and I said unto thee, In 
thine own blood shalt thou live ' (Ezek. xvL 6), And 
it is said, ' He hath remembered His covenant for ever, 
the word which He commanded to a thousand genera- 
tions ; which He covenanted with Abraham, and like- 
wise His oath unto Isaac ; and He confirmed the same 
to Jacob for a statute, to Israel for an everlasting 
covenant '" (Psalm cv. 8-10). 

The congregation here repeated these words : *" O 
give thanks unto the Lord, for He is good, and His 
mercy endureth for ever,' Joel, this little one, may 
God make him great. As he has been entered into 
the covenant, so may he be initiated into the law, the 
precepts, the nuptial canopy, and good works." 

The consecrated cup was then handed to my brother ; 

then to all the boys in attendance, who drank of it. 

And the ceremony was concluded by carrying the 

infant back to its home.^ 

* This is the usual ceremony of the drcumcision of Jewish 
children, but should it happen that a Gentile wished to be cir- 
cumcised (a case which never occurs in Russia, as the law of the 
country does not permit it), he must be also baptised ; for, accord- 
ing to the Talmudic law, a Gentile, if he is circumcised and not 
baptised, cannot be admitted as a member of the Jewish com- 
munity. The reason of this is, that the Jews are a holy people, 
and their children being bom of holy parents, do not need to be 
baptised ; but a Gentile, who is bom of unholy parents, must be 
purified through baptism. This is done in the following manner : 
ten men take the Gentile to the usual pool for Jewish purification, 
he goes into the water and dips himself three times, -while the 



38 THE MODSBN HXBBXW. 

A large number of the guests who were invited to 
the ceremony returned with us to the banquet in my 
brother's house^ which lasted the whole day. 

The next ceremony which took place, on the thirty- 
first day after the child was bom, was that of the 
redemption of the first-bom, which was performed in 
the following manner. My brother sent for a priest 
and some friends. This priest is one who calls him- 
self " cohen " — i.e., priest — ^and who is supposed to be 
a descendant of Aaron, but who never pretends to 
establish this claim by any genealogy. The guests 
and priest being assembled, my brother placed his 
little son on a table, and said to the priest, '' My wife, 
who is an Israelitess, has brought me a first-bom, but 
our law which was given to us by Ood, through Moses 
(blessed be his memory), assigns him to thee." The 
priest then asked my brother if he surrendered his 
son to him. " No," answered he. The priest then 
asked if he wished to redeem him. '* Yea" was the 
reply of my brother, who then charged the priest to 
accept the due sum of five shekels, which is about the 
value of nine shillings and fourpence ; and then sub- 
joined this benediction : " Blessed art Thou, O Jehovah, 
our God, King of the Universe ! who hast sanctified 
us with Thy commandments, and commanded us to 
perform the redemption of the son. Blessed art Thou, 
O Jehovah, our God, King of the Universe ! who hast 
preserved us alive, sustained us, and brought us to 
enjoy this season." 

bystanders repeat in Hebrew three times : " Clean ! clean ! clean !" 
The same ceremony of baptism is performed by Jewish women 
for a Gentile woman wishing to become a Jewess. 



B£D£MPnON OF THE FIBST-BORN. 39 

My brother then produced money to the value of 
five shekels. The priest took it^ and placed it on the 
head of the child, spying, ''This son being a first- 
bom, the blessed God hath commanded us to redeem 
him, as it is said : ' And those that are to be redeemed, 
from a month old thou shalt redeem them, according 
to thine estimation, for the money of five shekels, after 
the shekel of the sanctuary, which is twenty gerahs.' 
(Numb, xviii. 16.) * Whilst thou wast in thy mother's 
womb, thou wast in the power of thy Father, who is 
in heaven, and in the power of thy parents ; but now 
thou art in my power, for I am a priest. But thy 
father and mother are desirous to redeem thee, for 
thou art a sanctified first-bom.'" (Exod. xiii. 2.) 
He then turned to my brother, saying, "I have re- 
ceived these five shekels from thee for the redemption 
of this thy son, and behold, he is therewith redeemed, 
according to the law of Moses and Israel." 

A feast followed this ceremony, and the next day 
my brother accompanied me home to our country seat. 
Here I found a new tutor had been provided for me ; 
but I did not like him, and therefore I persuaded 
my mother to send me to school in town, where I 
could often see my brother's baby-boy, whom I dearly 
loved. My mother agreed to it, and in a few weeks 
the necessary arrangements were made. 



40 THE MODEBN HEBREW. 




CHAPTER Vni. 

MT ESTABLISHINa A SOGIETT FOB THE CLOTHING OF FOOB CHILD- 
BEN ; CONFIBMATION AT THE AGE OF THIBTEEN ; AND HT 
FIBST BEBMON IN THE SYNAGOGUE. 

|S I said before, I was now ten years of age, and 
I remained at school in the town where my 
brother lived, until I was thirteen. I grew 
up an earnest, thoughtful lad, full of reverence for the 
creed of my fathers, which I regarded as the only one 
given by Jehovah to man, and I devoted myself 
zealously to good works. In the first place, I began 
to organise a society for clothing the poor children, 
that they might not be hindered from attending school 
and the daily prayers in the synagogue. To this end 
I found it necessary to draw up the following rules : — 

I. The society shall be called Malbiah Arumin, 
i.e., clothing the naked. 

II. The society shall have a president, a vice-presi- 
dent, two secretaries, and a treasurer. 

IIL The selection of the officials of the society shall 
be invested in a committee of twelve of the members, 
who shall be appointed by drawing lots. All the 
members' names shall be written upon slips, rolled up 
and put together. The first twelve which are drawn 
shall be the committee, who shall then choose the 



A children's society. 41 

president^ vice-president^ secretaries, and treasurer 
from the whole of the members, the committee them- 
selves excepted. 

rV. Every member of the society who pays his 
enrolling fee and weekly subscription shall be con- 
sidered as a member of the committee. 

y. Every member of the society shall pay a tax 
upon every new article of clothing he puts on. This 
tax shall be fixed by the president or vice-president in 
a meeting of ten members. The amount of the tax 
shall be according to the position of the members. 

VI. Every Friday two of the members shall call 
upon all the rest for their weekly subscriptions. All 
the members shall take their turn, two and two, in 
collecting. 

Vn. Any member who absents himself from the 
general meeting, or who fsdls to take his turn in col- 
lecting, shall pay a fine according to his circumstances. 
This fine shall be decided by the president or the vice- 
president, in a meeting of ten members. 

VTTT. In all decisions the president shall have three 
votes, and the vice-president shall have two votes. 
The president and the vice-president shall always have 
the casting votes. 

IX. As the society consists of members who are 
still under parental control, no member shall be ac- 
cepted unless he bring a certificate from his parents or 
his guardians, that they will be responsible for all the 
expenses. 

The society rapidly increased, and at our first 
annual meeting it numbered 4;hree hundred members, 
and had an income of over eight hundred roubles. 



42 THE MODRRN HEBBEW. 

which was very carefully expended. This annual 
meeting was concluded with a feast^ the expenses 
of which were borne -by the members, who were re- 
quired to pay twenty-five kopeks each. 

Happy was I when I attained the age of thirteen, at 
which age I had all the rights of manhood. Amongst 
the Jews the ceremony of confirmation tiien takes 
place. Until then the father, or, if he be not alive, 
the eldest brother, is liable to Divine and human 
punishment for the offences of the boy. Therefore, 
when a boy attains this age, the father declares before 
the congregation in the synagogue that his son is of 
age, that he has been instructed in the command- 
ments, is fully acquainted with the decision and 
customs respecting the Tsitsith and Tephillim, and 
that he shall be no longer chargeable with the sins of 
his son ; as he is now a Bar Mitsvah, i.e., a son of the 
commandment, he shall henceforth bear his own sins. 
As my father was not alive, my brother performed this 
ceremony. 

We went to the synagogue where friends and 
relatives, who had been invited for the occasion, 
awaited us. Near the end of the service, the law of 
Moses was taken out of the ark, and I was called to 
read in it. My brother stood at my right hand, and 
my teachers, together with Babbi Jehuda, my late 
tutor, who had come from a distance, stood at my left. 
My mother and sisters, and many female friends and 
relations, were in the gallery, as it is not lawful in a 
Jewish synagogue that men and women should be 
together. 

After I had read a portion in the Mosaic law, my 



MT GONFIBICATION AKD FIBST SEBMON. 43 

brother, who acted in place of a father to me, gave 
special thanks to God that he was now relieved and 
freed from the punishment incurred by me, and he 
offered prayers on my behalf that I might live for 
many years, and be eminent for good works. 

I then delivered my first sermon, from Deut vi. 6-8 : 
'' And these words, which I command thee this day, 
shall be in thine heart : And thou shalt teach them 
diligently unto thy children, and shalt talk of them 
when thou sittest in thine house, and when thou walkest 
by the way, and when thou liest down, and when thou 
risest up. And thou shalt bind them for a sign upon 
thine hand, and they shall be a frontlet between thine 
eyes." There was a large and attentive audience, 
and my instructors were proud of the manner in which 
their youthful disciple had acquitted himself. A bril- 
liant friture was predicted for me by the admiring 
friends who gathered round my happy mother and 
relations. All my relatives and friends, who had been 
invited for the occasion, went with me to my brother's 
house, where a banquet was prepared. 

From this time I was (according to Jewish custom) 
considered of full age and able to act for myself. I 
resolved, therefore, to go to the rabbi who had cured 
me of the fright of the demon, as I related in chap. ii. ; 
and not only so, but being imbued with a deep sense 
of religion, and elated with the praises of my genius 
and talents by my relatives and friends. I was fired 
with an insatiable desire to go to that rabbi and to 
become his true disciple, and to prosecute with renewed 
ardour my beloved studies, in the hope of one day 
occupying a high position in the synagogua 



44 THE MODEBN HEBBEW. 




CHAPTER IX. 

A bot's extraobdinabt joubnet in order to visit miracls- 

PEBFORMING RABBIS, AND THE DEMON IN A CELLAR. 

the day after my confirmation, I informed my 
mother of my resolve to go to the miracle- 
performing rabbi, and to be . his disciple. 
She, however, refused her consent, saying that I was as 
yet only a boy, and too young for such an undertaking ; 
and also that the rabbi would not receive me at that 
age for a disciple ; besides he lived too far from my 
home. "Mother/* said I, "you know that since 
yesterday I am a man, and have all the rights of 
manhood, and I do not see anything to hinder me 
from going to Chozimsk, the residence of the rabbi; 
at least I must go and see him.*' For several days I 
conversed with my mother upon this subject, but she 
would by no means hear of my taking such a journey 
I therefore wilfully determined to cany out my own 
plans ; and fearing lest my mother should in any way 
hinder me, I took advantage of her absence for a few 
days to leave my home, unknown by any one. 

I set out on foot to a town about ten miles distant. 
On my arrival, as I passed along one street, I heard 
the voices of Jewish children, and entered the house, 
which consisted of only one room — in fact a wooden 



EXISAOSDINABY JOUBNET. 45 

hut, the floor of which was covered with mud A 
teacher was seated at the head of a table, around 
which sat also thirteen or fourteen wretched children. 
The teacher's wife was cooking at the stove, from 
which poured such volumes of smoke that it was 
impossible to speak a word, and I left without making 
the inquiries I had intended. A little further on I 
met a Jew, who knew me, and asked me where I was 
going ; to which I replied, " I am going to a rabbinical 
school.'' "But how is it that you are alone and on foot, 
instead of driving ? " " You have no business to ask 
questions," was my answer, as I turned away from him. 
I then went to an inn, where I found a hackney 
carriage going in the direction of Chozimsk; I paid 
my fare, and drove away with the six other passengers. 
After a few days' travelling, and several times chang- 
ing carriages, we arrived at Chozimsk. 

My happiness on arriving was soon to be clouded, 
for I found that the rabbi, to whom I was so indebted, 
was dead, and that his son, who had succeeded him, was 
away from town. I resolved to remain till he should 
return, and during the interval I made the acqaintance 
of a pious Jew, called Chaim Moses. His daily 
occupation was to visit the sick and poor, and I used 
to accompany him in his visits, when I saw for the 
first time what misery really is. 

One day I went as usual, after my morning prayers 
and study in the synagogue, to the house of Chaim 
Moses, that we should make our customary round of 
visits, but found that he himself was iU. He asked me 
to go alone to see a poor sick Jew, and carry to him 
some money for bread and meat. I went^ and found 



46 THE MODSBN HIBREW. 

at his bedside another Jew, with whom he was having 
a very hot dispute about mirade-performing rabbis. 
The one now in question was called Jankel, and the 
sick man declared that he would rather die than 
believe in Jankel as a miracle performer ; he had not 
believed in his father, he said, who was a zadic — i,e,, 
a righteous man — ^and how should he believe in his 
son, whom he knew to be a wicked man? This 
greatly incensed his visitor, and he exclaimed, " Smerul! 
you are poor because you did not believe in the old 
rabbi, and you are now ill because you do not believe 
in his son, who is his successor." 

" O Joseph," said the sick man, " if you only heard 
what my rabbi said of Jankel, you would not believe 
in him yourself. He says that he is not a rabbi at all, 
and that his neahama — i.e., soul — ^is not of the souls 
of the rabbis." 

" But who is your rabbi ? " returned Joseph in great 
wrath. 

''Our blessed rabbi says that he is not a holy 
man." 

The noise was so great, and the quarrel so high, 
that some neighbours came to see what the matter was, 
and Joseph left the house in a rage. I then took my 
seat beside the poor man, and tried to quiet him, asking 
him to have a good rest after his fatiguing talk ; but 
he said he would not rest until he should tell me of 
this JankeL " I am," said he, " a chosid of Rabbi 
Moses of Irzitshev ; I visit him every year, sometimes 
even twice or thrice, and am always delighted to see 
his face, which shines like an angel's ; I listen to each 
word that proceeds from his holy lips, and I often heard 



EXTBAORDINABY JOURNEY. 47 

him say that even the father of Jankel was not 
ordained by any ordained rabbi to perform miracles. 
When I used to return from my holy rabbi, I told the 
chassidim of our town what I had heard from the holy 
Rabbi Moses, and as soon as it came to the ears of 
Jankel he tried to persecute me, and he still tries to 
do so." 

"But why do you live here where all are your 
enemies ? " asked I. 

Smerul replied : "Oh, not my will must be done, but 
the will of the rabbi, and he commanded me to remain 
in this town, and to bear witness of him even unto 
death." 

I was so moved by these words, that I was for going 
at once to the town of Eabbi Moses ; but the idea came 
into my mind. Is it possible that a holy rabbi should 
speak ill of another through envy ? instead of saying, 
like Moses, the true servant of God (in Num. xi. 29), 
" Would God that all the Lord's people were prophets, 
and that the Lord would put His spirit upon them." 

I resolved not to wait any longer for Babbi Jankel, 
but I did not know where to take my journey first, 
not liking to return home without having discovered 
what these miiacle-performing rabbis were. I there- 
fore returned to Chaim Moses to ask his advice, but 
could get no help from him, as he was true to all the 
rabbis, and said they were all holy men. Being thus 
left to myself, I resolved to visit as many of these 
rabbis as I could, and at once followed Babbi Jankel 
to Czarnigow, where he intended to remain for two or 
three weeks. 

On my arrival there I found all his rooms, as well 



48 THE MODERN HEBREW. 

as outside his house, crowded with Jews, men, women, 
and children, waiting for admission to the rabbi, who 
received them one by one. One of the rabbi's attend- 
ants stood at the door ; I went up to him and said, 
" I wish to see the rabbi, for whom I have a letter 
from Chaim Moses." The man communicated my 
message, and returned almost immediately to usher me 
into the rabbi's presence. 

He was seated in an arm-chair, dressed in a white 
silk robe with sUver embroidery on the wristbands, 
collar, and front. I delivered the letter to him, and 
after reading it, he said he was extremely happy to 
see one whom his father had cured of the fear of 
demons, and he inquired if I wished to become his 
disciple ? I answered boldly, " Rabbi, I must know 
you first." He opened very wide eyes, and looking 
sharply at me, drew me to his side, saying with a 
prophetic air, '* I see something particular in you, my 
dear son, you will one day be one of the greatest 
rabbis, if the Idipa (i,e,, evil spirit) will not take 
possession of you ; but should he do so, you will be a 
great destroyer of the Jewish synagogue. " Rabbi," 
said I, " will you permit me to stay some days with 
you?" " Certainly; and I should be happy if you would 
stay not only some days, but if you would become my 
disciple, for I see that your soul comes of the line of 
the great rabbis ; it must, therefore, be watched over, 
lest the klipa take possession of it." I remained with 
him, and he kept me at his side, and told the people 
much about my " high soul, and how his father's 
prayers had once delivered it from the power of the 
klipa, who was getting possession of it." Thus he 



THE DEMON IN A CELLAR. 49 

made use of me to augment his own and his fetther's 
power. 

One day, whilst sitting as usual with the rabbi, we 
heard loud cries for help, and several Jews came in 
saying that there was a demon in David Baruch's 
cellar, and they begged him to go and cast it out. 
He refused to go until they paid him eighteen roubles. 
The sum was immediately paid, whereupon Jankel took 
his father's stick and proceeded towards David Baruch's 
house, followed by an eager, curious crowd, anxious to 
see the miracle about to be performed. We could not 
enter the ceUar for the quantity of stones and turnips 
which were thrown from it. Jankel called with a loud 
voice, " Demon, I command thee, in the name of 
Jehovah, to leave the cellar, and to go to that place 
where there are no human dwellings." This he re- 
peated several times, but still the stones and turnips 
were thrown. Jankel was at a loss to know how to 
proceed. Again he repeated, ''In the name of my 
£Btther, I command thee to leave the cellar," but with 
no result. Seeing the Babbi in such distress, I begged 
him to give me the stick, saying, I would cast out the 
demon. At first he refused to loose it, but at last he 
yielded to me. I took it, and called out very loudly, 
" Know, O man or demon, whichever it may be, if 
thou wilt not leave the cellar at once, I shall destroy 
you like the destruction of Jerusalem." After a 
moment's silence, the shower of stones and turnips at 
once ceasing, a boy of about ten came from the cellar, 
whom David Baruch and his wife recognised as their 
naughty son. Babbi Jankel said nothing, but taking 
the stick from my hand, in great. agitation he hastened 

B 



50 THE MODEBN HEBBEW. 

home. The parents would have beaten their boy, but 
I prevented them by begging them to leave him to me 
for one hour. 

I went with the boy into the house, accompanied 
by his parents and some friends, and after requesting 
silence, I began to question the boy as to his reason 
for playing such a trick. He replied that he had not 
meant to do so, but was simply hiding in the cellar, 
as he did not wish to go to school. However, hearing 
his mother going into the cellar, and fearing lest she 
might find him and beat him, he began to throw the 
turnips and stones, in order to frighten her. I then 
asked why he did not come out of the cellar when the 
rabbi commanded him, but only when I spoke to him. 
He answered that there was no fear of the rabbi going 
into the cellar, but when he heard me threatening 
destruction, he became frightened lest I should shoot 
into the cellar with a pistol. "But were you not 
afraid that the rabbi should destroy you with the 
words of his mouth?" said I. "Oh no!" was the 
reply ; " I was not afraid of a rabbi who did not know 
whether a man or a demon was in the cellar." 

Babbi Jankel was so ashamed over this affair, that 
he was obliged to leave the town at once. He wished 
me to accompany him, but I said I would have nothing 
to do with such a miracle-performing rabbi, who asks 
money for that which he cannot do. 

I remained some days longer in Czamigow, during 
which time I was invited from house to house by the 
rich Jews, that they might see the extraordinary boy 
who had exposed the rabbi. I wished also to con- 
vince myself whether these rabbis were real mir- 



OPINION ON MIRAGLB FlB10SlfXB8L 61 

acle performers^ or whether, as they are called by 
some of the Jews, they were " betrUger,'* or ** betro- 
gene betriiger,'* — i,e., deceivers, or deceiving them- 
selves. 

The rabbi of Czamigow gave me an introduction to 
the miracle-performing rabbi of Czamobil, with whom 
I remained two weeks, and from whom I received 
introductions to six of his brothers, who were also 
miracle-performers. I visited them and many others, 
and was at length convinced that there was no truth 
in them. I was quite disgusted with them; my 
experience amongst them was such that volumes could 
be written upon the subject. However, I prefer to 
pray for them, and for those who believe in them, 
that the Lord with His light may reveal Himself to 
them, and use the great influence which these rabbis 
have upon the Jews for His kingdom, and change the 
strong faith which they have in the rabbi for belief 
in our blessed Lord and Saviour. 

At this juncture I felt inclined to return home ; but 
hearing of a rabbi named Hillel, who was approved 
by all parties of the Jews, I determined to see him 
first, and therefore went to Babrausk, the town where 
he resided. 



&2 THE MODERN HEBBEW. 




CHAPTER X. 

RABBI HILLBL; DESCRIPTION OF A "JBSHIVAH," — *.«., 

RABBINICAL COLLEGE. 

|N my axrival in Babrausk, I went to the resi- 
dence of Eabbi Hillel, and was ushered by 
one of his attendants into his private room, 
where I saw a small thin figure dressed in talUih 
and tephillin* sitting at the table with a folio book 

* The talleth is a quadrangular ganneut with fringes, worn at 
morning prayers, as in Num. xv. 38, 39. The virtue of these 
fringes, in recalling the attention of their wearers to the Divine 
commands and preserving them from sins which they have been 
on the point of committing, is said to be very great; and the rab- 
binical writings contain some marvellous stories of things alleged 
to have happened before as well as since the giving of the law, 
related in confirmation of it. They are also considered as pre- 
servatives from the injuries of evil spirits. 

The tephillin, or phylacteries, are of two sorts ; one for the 
arm, the other for the head. The obligation to wear them is 
derived from Exod. xiii. 16, and Deut. vi 6-9. They are made of 
the skin of some clean animal, in the form of a square box. The 
tephillin on the arm has but one compartment, that on the head 
has four, and has also impressed on one side of it the Hebrew 
letter, " shin " ; and on the opposite side, a character resembling 
that letter, only having four points or heads, as the letter shin 
has three. This box is sewed to a thick skin, broader than the 
square of the box ; of this skin is formed a loop, through which 



BABBI HILLSL— DESCRIPTION OF A " JXSHIVAH." 58 

of the Talmud. When I went up to him^ he shook 
hands with me, saying: *^ Shalom aleckem" — i,e,y Peace 
unto you ! I delivered the letter to him which I had 
brought from the Rabbi Pesach, who was his intimate 
Mend and colleague. After reading it, he said, ** Now, 
my dear son, what can I do for you ? " I was so 

passes a thong, with which the tephilliii are fastened to the head. 
In the four compartments are enclosed four passages of the law, 
written on parchment and carefdlly folded. These parchments 
are conmionly bound with some pure and well- washed hairs of a 
calf or cow, generally pulled from the tail ; and the ends come 
out beyond the outer skin, to indicate that the schedules within 
are rightly made. Bat that skin is sewed and fastened together 
with very fine strings or cords, made from the sinews of a calf, 
cow, or bull ; or if none of these are at hand, with soft and thin 
thongs or ligaments, cut out of a calf-skin. Through the loop of 
the box passes a long leather strap, which ought to be black on 
the outside, and on the inside any colour but red. With this 
strap the tephillin are bound to the head, so that the little box 
including the parchment rests on the forehead, below the hair, 
between the eyes, against the pericranium, that the Divine 
precepts may be fixed in the brain, which is supposed to contain 
the organs of thought, and to be the seat of the soul ; that there 
may be more sanctity in prayer, and that the commandments of 
God may at the same time be confirmed and better observed. 
The strap is fastened on the back part of the head, with a knot 
tied in such a manner as is said to resemble the letter dcdeihj 
the ends of the straps pass over the shoulders, and hang down 
over each breast. The tephillin is similar to that of the head, 
but without the impressed characters and compartments ; it is 
placed on the left arm just above the elbow, and fastened by a 
leather strap, with a noose, to the naked skin, on the inner part 
of the arm. The strap is twisted several times about the arm, 
and then three times round the middle finger ; by some, three 
times round three of the fingers ; and on the end of it is made 
the letter jod. These three Hebrew letters, *' «^m, daleth^ and 
jod/* compose the Hebrew word ^ShoMai^* — t.e., Almighty. 



£4 . THS MODEBK HEBBEW. 

deeply touched by the kind manner in which he spoke^ 
that I resolved at once to be his disciple, and told 
him so, but he said in a calm, sweet voice, '' My dear 
son, you are too young to study the Cabbalistic doc- 
trine ; you must first study more of the Talmud, and 
I would advise you to attend the Jeahivah first, and 
then, when you are duly qualified, I shall be glad to 
enrol you amongst my young men." He then gave 
me a note to the Rosh Haishvah, i.e., the principal of 
the college, who, after examining me, received me as 
a student in the highest class. 

After being enrolled, I was presented by one of the 
college overseers to six wealthy Jews, with whom I 
should take my meals alternately on the six days of 
the week. Usually every student has seven hosts for 
the week, but as Eabbi Hillel wished me to spend the 
Sabbath with him, I needed only six other hosta I 
very soon became a favourite amongst them, and each 
one wished to have me every day, but I preferred 
having a variety of hosts to being with only one. 
There were about a hundred and forty students in the 
college, and I had a very happy time there. 

I now wrote to my mother, and upon receiving my 
letter she came to see me, and, if possible, to urge me 
to return home; she was, however, persuaded by Eabbi 
Hillel to leave me in the college, on condition that I 
should board with the principal of the college, to 
whom she oflfered a large sum of money. She then 
returned home, and I remained for two sessions in the 
college. My time during this year was occupied as 
follows : After attending morning service in the 
synagogue, I used to go, before my mother's visit, to 



£ABBI HILLEL— DESCBIPnON OF A " JESHIYAH.*' 65 

my daily host; but after she left, I went to the 
principal's house, where I breakfasted, and then went 
to the college for the daily studies which occupied us 
until three o'clock in the afternoon. We then dined. 
At five o'clock we all assembled at the afternoon 
service, after which we had an hour of leisure, before 
the evening service. After this service we continued 
our studies imtil nine o'clock. This was the winter 
session plan; during the summer session, we had 
lectures after dinner until eight in the evening. The 
winter session commences after the Feast of Taber- 
nacles, and ends two weeks before the Feast of 
the Passover; the summer session commences after 
Easter, and ends four weeks before the Jewish New 
Year. 

That the reader may have a correct idea of the 
above named seasons, I will endeavour to give a des- 
cription of the Jewish calendar, and at the same time 
to make him acquainted with the ceremonies of the 
Jewish feasts and fasts. 



£6 THE MODEBN HEBREW. 




CHAPTER XI. 

JEWISH CALENDAR, AND FEAST OF THE NEW YEAR ; THE FAST OF 
GEDALIAH; THE DATS OF PENITENGE; AND THE DAT OF ATONE- 
MENT. 

|HE Jews reckon their dates from the creation 
of the world, according to which reckoning, 
in this Christian year, 1881, in the month of 
September, commenced the Jewish year of 5642. 
In a common year, there are twelve months, and 355 
days. In leap year, thirteen months and 385 days. 
The names of the months are as follows : Tisri, Mar- 
chesvan, Chisleu, Teveth, Shevat, Adar, Veadar, 
Nisan, Ijar, Sivan, Tamuz, Ab, Elul, 

The first feast of the year is Rosh Haahanah, i,e., 
the beginning of the year, or the New Year, which 
included the first and second days of Tiari, which occurs 
sometimes in the beginning of September, or in the 
middle, or in the end of it, or sometimes even in the 
beginning of October. This feast is kept by cessation 
of all labour except what is necessary for the preparation 
of food, the repeating of long prayers in the synagogue, 
and going to a river to repeat prayers there also. 

The New Year's feast is kept with great solemnity 
and dread, for the Jews believe that on this day God 
judges the world, and that three books are opened. 



VSAST OF NEW TEAS. 57 

in the first of whidi the names of the righteous, who 
ohserve the precepts of the Jewish Faith, are written ; 
in the second^ the names of the middling; in the 
thirds the presomptaonsly wicked. The righteoos are 
instantly written to everlasting life, and the wicked to 
the burning fire; hut those, whose good and had 
works are equal, remain in suspense until the Day of 
Atonement, which is on the 10th day of the same 
month. If they return from their evil works, are 
careful to repent, and reform their actions, theu will 
their portion in life be with the righteous; but, if 
they do not repent, death is their destination. There- 
fore^ 'when they come out of the synagogue on the 
first night of the festival, they salute each other thus : 
" To a good year shall ye be inscribed ; " to which is 
answered, " Ye also." This feast is also called ** The 
Feast of Trumpets," because in the morning service, 
after the lessons from the law and the prophets, they 
blow a trumpet or comet, which is required to be 
made of ram's horn, in memory of the ram which was 
substitated for Isaac on Mount Moriah, which is 
believed to have happened on this day. The blowing 
of the comet is preceded by the repetition, seven 
times, of the 47th Psalm, and a prayer, and 
i^ben it has been sounded many times, the conductor 
of the sfflvice proclaims, " Happy is the people who 
^know the joyful sound : they shall walk, O Lord ! in 
the light of Thy countenance." Among many reasons 
assigned for the blowing of the comet, one is to con- 
found the accuser Satan that he may not be able to 
accuse the Jews before (3od. 

A long service foUows. The people return to their 



$8 THE MODERN HEBREW. 

homes, and at the beginning of their meal, they dip a 
piece of bread in honey, praying, " May it be the wiU 
of Thee, my God, and the God of my fiftthers! that 
Thou shalt renew to us a good and sweet year." After 
dinner they go to the synagogue again, where they 
read the Psahns for a couple of hours. As soon as 
afternoon prayers are offered, they go to a river-side 
or to the sea, offer prayers, and then shake their 
garments over the water. This ceremony is considered 
by some to represent the casting away of their sins, 
and an accomplishment pf the prophetical declaration 
in Micah vii. 19, "Thou wilt cast all their sins into 
the depths of the sea." Others think that a river 
should be chosen where there is fish, in order to put 
one in mind that we are taken away suddenly as fish 
caught in a net ; therefore we ought to repent while 
we have the opportunity, and not put it off until 
to-morrow. The third day of Tisri is the Fast of 
Gedaliah, and is in remembrance of the murder of 
Gedaliah (Jer. xli. 2). 

The first ten days of Tisri are called days of peni- 
tence, in which various confessions and suppUcations 
are added to the daily prayers. On the Sabbath 
before the Day of Atonement, which is called the 
Sabbath of Penitence, the rabbi delivers a discourse 
on the subject of repentance. 

On the ninth day of this month, before daybreak, 
a peculiar ceremony takes place. All the members of 
the household are assembled, the males with cocks in 
their hands, the females with hens. The master of 
the house then stands up with his cock in his hands 
and reads a prayer (which all the family repeat after 



PBEPASATION FOB THE DAT OF ATONEMENT. 59 

him) containing some verses of Psalm cvii. and ending 
with Job xzxiii. 23, 24. ''If there be a messenger 
with him, an interpreter, one^ among a thousand, to 
show imto man his uprightness, then he is gracious 
unto him, and saith, * Deliver him from going to the 
pit, I have found a ransom.' " Each one then swings 
the cock or hen, with his right hand, three times in a 
circle round his head, saying, " This is my commuta- 
tion ; this is my substitute ; this is my atonement ; 
let this cock or this hen be put to death for me, but 
let a fortunate life be vouchsafed to me and to all 
Israel." The fowls, which have all the time been 
bound by the legs, are then thrown on the ground, and 
are afterwards killed by the shochet, i.e., he who holds 
the second office of rabbi, and whose duty it is to 
slay animals, it being unlawful to eat meat slain by 
any other man. The fowls used on this occasion are, 
if possible, to be white. 

After the morning prayers they repair to the burial- 
ground, where they distribute the value of the expiat- 
ing fowls in alms to the poor. The fowls are dressed 
in the afternoon and eaten before sunset. In the 
afternoon they go to the baths, and after purification 
they proceed to the synagogue to make their after- 
noon prayers, after which the men undergo the 
penance of voluntary flagellation, consisting of thirty- 
nine stripes (which, however, do not cause any pain 
at all), during which they make silent confession of 
their sins to God. 

Before sunset they make a hearty meal, to prepare 
themselves for the approaching fast, which is of the 
most rigid kind, for after that meal, till the evening of 



60 THE MODEBK HEBREW. 

the tenth day, they are forbidden to take any manner 
of sustenance, even so much as a drop of water. This 
fast lasts about twenty-eight hours. 

After the meal the children go to their parents, who 
lay their hands upon them, and bless them. Then on 
the way to the synagogue, they endeavour to make 
reconciliation between themselves and any whom they 
have offended or injured during the past year. Then 
they enter the synagogue ; which is splendidly illumin- 
ated with wax candles, which remain burning night 
and day till the fast is concluded. The opening ser- 
vice of this fast is a very solemn and imposing one. 
Nearly the whole congregation are dressed in white ; 
the conductor stands at the desk, and the rulers on 
either side of him, with the rolls of the Pentateuch, 
adorned with silver crowns. After the opening prayer 
the rolls are again put into the ark, and the prayers 
are continued for more than three hours. Some, more 
devoted than others, remain all night in the synagogue. 
Those who return home, after the evening service, 
assemble again at daybreak, next morning, and con- 
tinue in the synagogue all day, ofifering supplications 
and confessions; reading the lessons, and chanting 
psalms without intermission. 

To give the reader an idea of the special confessions 
and supplications prescribed for the Day of Atonement, 
and which are repeated several times from the evening 
of the ninth day till the evening of the tenth ; I quote 
the following : — 

*' Our God and the God of our ancestors ! may our 
prayers come before Thee, and withdraw not Thyself 
from our supplications ; for we are not so shameless of 



CONFESSIONS ON THE DAY OF ATONEMENT. 61 

{ace, or hardened, as to declare in Thy presence, O 
Eternal, our God I and the God of our fathers, that we 
are righteous, and have not sinned ; verily, we confess, 
we have sinned. We have trespassed, we have dealt 
treacherously, we have stolen, we have spoken slander, 
we have committed iniquity and have done wickedly, 
we have acted presumptuously, we have committed 
violence, we have framed falsehood, we have counselled 
evil, we have uttered lies, we have scorned, we have 
rebelled, we have blasphemed, we have revolted, we 
have acted perversely, we have transgressed, we have 
oppressed, we have been stiflf-necked, we have acted 
wickedly, we have corrupted, we have done abominably, 
we have gone astray and have caused others to err, we 
have turned aside from Thy excellent precepts and 
institutions, and which hath not profited us ; but Thou 
art just concerning all that is come upon us; for thou 
hast dealt most truly, but we have done wickedly. 
may it then be acceptable in Thy presence, Eternal, 
our God ! and the God of our fathers, to pardon all 
our sins, and forgive all our iniquities, and grant us 
remission for all our transgressions. For the sin which 
we have committed against Thee, either by compulsion 
or voluntarily. And for the sin which we have com- 
mitted against Thee, with a stubborn heart. For the 
sin which we have committed against Thee, out of 
ignorance. And for the sin which we have committed 
against Thee, with the utterance of our lips. For the 
sin which we have committed against Thee, with 
incestuous lewdness. And for the sin which we have 
committed against Thee, either publicly or secretly. 
For the sin which we have committed against Thee» 



62 THX MODSRN HEBREW. 

with deliberate deceit. And for the sin which we have 
committed against Thee^ with the speech of the mouth. 
For the sin which we have committed against Thee, 
by oppressing our neighbour. And for the sin which 
we have committed against Thee, by the evil cogita- 
tion of the heart. For the sin which we have com- 
mitted against Thee, by assembling to commit fornica- 
tion. And for the sin which we have committed against 
Thee, by acknowledging our sins with our mouth, but 
do not repent in our heart For the sins which we 
have committed against Thee, by despising our parents 
and teachers. And for the sin which we have com- 
mitted against Thee, eitherpresumptuously or ignorantly. 
And for the sin which we have committed against Thee, 
with violence. And for the sin which we have committed 
against Thee, by the profanation of Thy name. For the 
sin which we have committed against Thee, with defiled 
lips. And for the sin which we have committed against 
Thee, with foolish expressions. For the sin which we 
have committed against Thee, with the evil imagina- 
tion. And for the sin which we have committed against 
Thee, either knowingly or without deliberation. 

" Yet, for all of them, God of forgiveness ! forgive 
us, pardon us, and grant us remission. 

" For the sin which we have committed against 
Thee, by denying and lying. And for the sin which 
we have committed against Thee, by taking or giving 
a bribe. For the sin which we have committed 
against Thee, by scoflSng. And for the sin which we 
have committed against Thee, by calumny. For the 
sin which we have committed against Thee, in traffic. 
And for the sin which we have committed against 



CONFESSIONS ON THE DAY OP ATONEMENT. 63 

Thee, in meat and drink. For the sin which we have 
committed against Thee, by extortion and usury. And 
for the sin which we have committed against Thee, 
by immodest discourse. For the sin which we have 
committed against Thee, by chattering. And for the 
sin which we have committed against Thee, with the 
twinkling of our eyes. For the sin which we have 
committed against Thee, with haughty looks. And 
for the sin which we have committed against Thee, 
with shamelessness. 

*' Yet for all of them, God of forgiveness ! forgive 
us, pardon us, and grant us remission. 

" For the sin which we have committed against 
Thee, by shaking off the yoke of Thy law. And for 
the sin which we have committed against Thee, by 
litigiousness. For the sin which we have committed 
against Thee, by treachery to our neighbour. And 
for the sin which we have committed against Thee, by 
envy. For the sin which we have committed against 
Thee, by levity. And for the sin which we have com- 
mitted against Thee, by our stubbornness. For the 
sin which we have committed against Thee, by running 
swiftly to do evil. And for the sin which we have 
committed against Thee, by tale-bearing. For the sin 
which we have committed against Thee, by false 
swearing. And for the sin which we have committed 
against Thee, by causeless enmity. For the sin which 
we have committed against Thee, by embezzlement. 
And for the sin which we have committed against 
Thee, by ecstasy. 

" Yet for all of them, God of forgiveness 1 forgive 
us, pardon us, and grant us remission. 



64 THE MODERN HEBREW. 

''Also for the sins for which we were obliged to 
bring a bumt-ofifering. And for the sins for which 
we were obliged to bring a sin-ofiFering. And for the 
sins for which we were obUged to bring an offering 
according to oar ability. And for the sins for which 
we were obliged to bring a trespass-offering, for either 
a certain or a doubtful sin. And for the sins for 
which we were obliged to suffer the stripes of con- 
tumacy. And for the sins for which we were obliged 
to suffer flagellation. And for the sins for which we 
have incurred the penalty of extirpation, and being 
childless. And for the sins for which we have in* 
curred the penalty of the four kinds of death formerly 
inflicted by our tribunal of justice — ^viz., stoning, bum- 
ing. beheading, and strangling. For transgressing 
affirmative precepts or negative precepts, whether an 
action be appropriated thereto or not ; as well those 
which are known to us, we have already made con- 
fession of them before Thee, O Lord our Grod, and the 
God of our fathers T 

Towards the evening, when the prayers of this 
Great Day of Atonement are concluded, they sound 
the comet to announce that the feist is over. After 
that they offer the usual evening prayer, and when 
it is finished they depart from the synagogue, wishing 
each other a good year, and congratulating themselves 
on having performed the service of this solemnity 
with such precision and fervour, that even Satan him- 
self is constrained to applaud their piety, and pre- 
suming that all their sins are forgiven. After blessing 
the new moon, they go to their homes rejoicing, and 
enjoy a good meal after their long £Bust. 



ERECTING THE BOOTHS. 65 






CHAPTER XII. 

THE FEAST OF TABERNACLES ; HOSANNA BABBA, AND 

SDiCHATH TOUBA. 

I HE fifteenth day of the month Tisri is the first 
day of the Feast of Tabernacles. This feast 
is mentioned in Leviticus xxiii. 39, 42, and 
is still strictly observed by the Jews. The pious Jews 
commence to build the booths directly when they come 
from the synagogue, in the evening of the tenth day. 
During the four days between the Day of Atonement 
and the Feast of Tabernacles, most Jews are employed 
in erecting and ornamenting their booths. Some erect 
them in their yards, some in their gardens, and others 
on the house-tops. The tabernacle or booth is a very 
slight erection, but must be at least eight feet high 
and ten feet square. The walls are of boards, and the 
top is of branches of trees. Inside, the walls are 
covered with carpeting, and hanging from the branches 
of the top are all kinds of fruit. During the festival 
week these tabernacles are accounted by the Jews as 
their proper dwellings ; there they eat and drink, and 
many even deep in them. 

This feast commences on the evening of the four- 
teenth day. On returning from the synagogue, the 
whole family proceeds into the booth, and the master 

F 



66 THE MODERN HEBBEW. 

of the fiunily takes a glass of wine in his right hand 
and says the keduah, i.e., " the sanctification." After 
that he and the other members of the family who 
remain (women and children being exempt from abid- 
ing in the tabernacle) wash their hands, and, dipping 
some biead in honey, say t^e following bles^g: — 
** Blessed art Thon, O Jehorah our God, King of the 
Universe ! who hath sanctified ns with His command- 
ments, and commanded us to dwell in a tabernade" * 
On the morning <^ the fifteenth they go to the 
syoagt^e, and, after a long service, they take a citron 
in the left hand and a Ixanch of palm (myrtles and 
willows of the brook attached to it) in the tight hand; 
and say the following grace : " Hessed ait Thou, O 
Jehovah oar God. King «^ the Universe ' who hath 
sanctified us with Thy commandments, and oommauded 
us to take the palm bnnch. Blessed art Thou, O 
Lonl oor God, King of the Uoireise : who hast let as 
ltY», and hath snbfiisted u^ and let as arrive at the 

AA«T this grace, whidi eacii says for himM-lf^ the 
vWl« congregation joins ike oxidactor in sirring the 
f^ttks, from t^xiii. to the end of cxviii. After the 
suiting ot' Uke peahus, a loU of tbe bw k taken oat of 
^ art: and earrK^l to the pol^t. where it ts osnally 
*^: and th^tt att whose htuu^ are sionted with 
«»*«»*. Fat»-bcan.;h«e, mjnlge and wtOows of the 

*Tk» Uuwii^ dwy m jbBjoJ to wtm i^wr nKmldningtlie 

-' '^* taiM. Tb4 SrUuwiag blij^sm^ k'noi oaly tm the 
* M iti l i W Jl Mt TtltwtK J*tlb>na& am- Gad. King of the 
1^ kMk ^ «» Kv^ «h« htf^ nbcmbnf ^ and bt 




HOSAKNA BABBA AND SIMCHATH TOUBA. 67 

brook, march in procession round the place where the 
man stands, who has the roll of the Pentateuch in his 
hands. This they do the next five days. 

The seventh day of the feast is called Hosanna 
JRabba, i,e,, assist with great succour. The eve of 
" Hosanna Eabba" is a night of dread, for it is believed 
by the Jews that in this night their doom is settled 
for good or evil. Therefore, they do not sleep the 
whole night, but are engaged, some in reading psalms, 
and some in reading other books which are holy to 
them. At daybreak they go to a bath to purify them- 
selves and then repair to the synagogue, and after 
many prayers, and singing the Psalms from cxiii. to 
the end of cxviii., they take out all the rolls of 
the Law from the Ark and carry them to the pulpit, 
which is in the middle of the synagogue, and go round 
the pulpit seven times singing hymns, in which the 
word "hosanna," i,e., "save, we beseech Thee," occurs 
often. 

On the evening of "Hosanna Rabba" the feast of 
the eighth day commences, according to Numbers 
xxix. 35 ; and on the' evening of the eighth day the 
feast of Simchath Toura — i.e., "Rejoicing of the 
Law." On this evening they go to the synagogue, 
where, after saying nearly the same prayers as on the 
night before, they take out all the rolls from the Ark, 
and during the seven processions round the pulpit, 
they who carry the rolls, and the whole congregation, 
sing ejaculatory prayers, which are particularly for this 
festival, as well as other songs. The rolls of the Pen- 
tateuch are again deposited in the Ark, and they all 
return home. : Before partaking of supper they say the 



68 THE MODEBN HEBBEW. 

blessing of sanctification of the feast, and after supper 
they say the special grace for the fea^t. 

In the morning of the ninth day, which is the last 
day of the feast, they go to the synagogue, and after 
repeating many prayers appointed for feast-days, they 
open the Ark, and, taking out the law, seven processions 
are performed as on the previous evening. When this 
is over, they take one of the rolls and read the portion 
for the day, which is from the first verse of the thirty- 
third chapter of Deuteronomy to the end, being the 
end of the law. 

Immediately after this they take the second roll, 
and read another portion, which is from the beginning 
of Genesis to the end of the third verse of the second 
chapter. The reason of this is to show that man 
should always meditate upon the Word of God; and there- 
fore as soon as they have finished the reading of the Pen- 
tateuch, they begin again, in order that they may be 
continually employed in reading and studying the Word 
of God. 

Two members of the congregation, generally men of 
note, opulence, and known integrity, are chosen to 
stand up while these two portions are being read ; one 
of them is nominated Chasan Toura — i.e., the " bride- 
groom of the law," and the second is called Chasan 
Berovshith — i.e., " the bridegroom of the beginning." 
The former stands when the end of the Pentateuch is 
being read, and the latter stands while the beginning 
is read. It is a day of great rejoicing to the Jews, 
that the Pentateuch, which is divided into weekly 
portions, has been read through, and that they have 
been spared another year to hear it again commenced. 



SABBATH BBBOUSmTH. 69 

After reading in a third roU^ from Numbers xxix. 35^ 
the same as the previous day, and the first chapter of 
the book of Joshua^ a service in honour of the day is 
conducted, and the people then go to eat and drink in 
each other's houses; but no matter how great their 
entertainments, they never forget to offer their afternoon 
and evening prayers. 

The Sabbath which follows the feast of ** Simchath 
Toura" iscalled Sabbath Beroushith — i.e., "theSabbath 
in which the first portion of the Pentateuch is read." 
On this day the annual offices of the synagogue are 
ordered for the ensuing year. 

In the second month, or according to Scripture, the 
eighth month, which is called Marchesvan, there are no 
feasts whatever. 



70 . THE MODERN HEBBEW. 




CHAPTER XIII. 

THE FEAST OP DEDICATION ; THE FAST OP THE TENTH OP TEVETH ; 
THE PAST OP ESTHER ; AND THE FEAST OF FUBIH. 

IHE commencement of the Feast of Dedication 
is on the twenty-fifth of Chisleu, which is the 
third, or according to the Scriptures, the ninth 
month of the year, and it continues eight days. This 
feast was instituted by Judas Maccabeus and his 
brethren, as a memorial of the purification of the 
temple, and the great victory which they obtained over 
Antiochus Epiphanus (about the year 168 B.C.), who 
had polluted the temple ; therefore it was necessary to 
dedicate it again, and this dedication took place on the 
twenty-fifth day of this same month. The reason for 
keeping this feast eight days is, according to Jewish 
tradition, as follows : When the temple was cleansed 
aiid dedicated, and the priests came to light the lamps 
which were to bum continually before the Lord, accord- 
ing to Exod. xxvii. 20, 21, there was no more oil found 
(which was not polluted) than would be suflBcient for 
one night, and it required eight days for the priests to 
prepare the oil, as it is commanded in Exod. xxvii. 20. 
But by a miracle performed by God, the small portion 
of oil continued to bum the eight days and nights 
imtil the priests obtained a fresh supply ; therefore, to 



THE FEAST OF DEDICATION. 71 

the present day the Jews light lamps at this feast in 
the synagogues and houses, in the following order : — 
' On the evening of the twenty-fourth of the month 
Chisleu^ which is the first night of the feast Chcmoke 
— i.6., dedication — the household assembles. At the 
door is erected a lamp with eight branches ; the master 
of the house takes a wax taper and lights one branch 
of the lamp^ and repeats the following blessing : 
" Blessed art Thou, Jehovah our God, King of the 
Universe ! who hath sanctified us with Thy command- 
ments, and commanded us to light the lamp of dedi- 
cation. Blessed art Thou, Jehovah our God, King of 
the Universe ! who wrought miracles for our ancestors, 
in those days about this season. Blessed art Thou, 
Jehovah our God, King of the Universe ! that hath 
let us live, and hath subsisted us, and hath let us 
arrive at this season." 

On the seven following nights the same ceremony 
is performed, with the addition of one light on each 
successive night. The prayers of this feast are the 
same as every day, but with the addition of Psalms 
cxiii. to cxviil at the morning prayers, and the follow- 
ing in all the prayers for the day, even in the grace 
after meat : " For the miracles, and for the redemption, 
and for the mightiness, and for the salvation, and for 
the wars, which Thou didst perform for our fathers 
in those days, in this season. In the days of Matthias, 
son of Johanan, the High Priest, Ahashmonai and his 
sons, in the kingdom of Taban, the wicked did rise 
against Thy people Israel, to make them forget Thy 
law and to wander from the statutes of Thy will ; and 
Thou, through Thy great compassion, didst arise unto 



72 THE MODERN HEBREW. 

them in the time of their trouble, Thou didst plead 
their cause, Thou didst judge their judgments, Thou 
didst revenge their vengeances, Thou didst deliver the 
strong into the hands of the weak, and the multitude 
into the hands of the few, and the impure into the 
hands of the undefiled, and the wicked into the hands 
of the righteous, and the haughty into the hands of 
the contemplators of Thy law ; and unto Thyself Thou 
didst make a name, great and holy, in Thy world ; 
and to Thy people Israel Thou didst perform a great 
deliverance and redemption on that day; and after- 
wards Thy children came into the avenue of Thy 
house and cleared Thy temple and cleansed Thy holy 
place, and did light up lights in the court of Thy holy 
house, and did fix those eight days of Hanucah to 
glorify and praise Thy great name." 

The Feast of Dedication is kept strictly concerning 
the above described lighting of the lamps, and saying 
of the prayers ; however, no servile work is forbidden 
during the eight days. This feast is merely kept as 
days of rejoicing for the wonders which God wrought 
for their forefathers. Friends, neighbours, and ac- 
quaintances meet together to enjoy the evenings of 
this week ; children receive presents from their parents 
and friends; and the poor are also remembered. 

On the tenth of Teveth is kept the fast which 
is mentioned in Zech. viii. 12, and is called the 
Fast of the Tenth. This fast is said to have been 
occasioned by the first approach of Nebuchadnezzar 
to the siege of Jerusalem, which, according to Jewish 
traditions, began this day. 

Tanith Esther — i.e., the fast of Esther — ^is kept on 



THE FEAST OF PUBIM. 73 

the thirteenth of the month Adar. This fast is in 
commemoration of Esther's three days' and nights' fast- 
ing before she went to supplicate the King Ahasuerus 
on behalf of the Jews, who were marked out for de- 
struction by Haman. 

The feast of Purim takes place on the fourteenth 
of Adar ; but it conmiences on the evening of the 
thirteenth, when, after the evening prayer and before 
they partake of food after the fast, a roll of parchment 
in which the book of Esther is written is spread out, 
in the manner of a letter, in reference to the words 
of Esther iz. 26, and the reader of the synagogue 
reads it from the beginning to the end ; and as often 
as the reader mentions the name of Haman, the son 
of Hamedatha, the Agagite, the whole congregation 
stamp with their feet, and the children knock with 
little wooden hammers, as a memorial that they 
should endeavour to destroy the whole seed of Amalek. 
After the book of Esther has been read, they say 
prayers and thanksgivings for the deliverance of their 
nation, combined with curses on Haman and his wife, 
and blessings on Mordecai and Esther, which ends the 
evening service. 

On the morning of the feast, the people go to the 
synagogue ; and after the usual morning prayers, one 
of them takes a roll of the Pentateuch from the Ark, 
and reads in it Exod. xvii 8 to the end of the chap- 
ter. When this has been read, and the roll returned 
to the Ark, the reader reads the book of Esther in the 
same manner as the evening before. To all the 
prayers, and to the grace after meat, on this day, the 
following prayer is added : " For the miracles, and for 



74 THE MODEEN HEBEBW. 

the redemption ; and for the mightiness, and for the 
salvation ; and for the wars which Thou didst perform 
for our fathers in those days, in this season ; in the 
days of Mordecai and Esther, in Shushan, the capital 
city, when the wicked Haman rose against them ; who 
endeavoured to extirpate, kill, and abolish all the Jews, 
from young to old, infants and women, in one day, on 
the thirteenth day of the twelfth month, called Oedar ; 
and their substance to be for a spoil ; and Thou, in Thy 
great compassion, didst destroy his counsel, and didst 
frustrate his designs ; and Thou didst retort his work 
on his own head, and caused him and his sons to be 
hanged on a trea" 

When the service in the synagogue is ended, they 
go home and spend the day in feasting and rejoicing, 
and sending presents to each other, and giving largely 
to the poor, for whom they keep open their houses as 
well as for the rich, that they all may come and 
enjoy; and it is delightful to see how rich and poor, 
young and old, enjoy themselves together without any 
question as to what class one or another belongs. 



THB MONTH KI8AN. 76 




CHAPTER XIV. 

THE MONTH NISAN ; THE FEAST OF THE PASSOVEB ; THE FEAST OF 
PENTECOST ; THE FAST OF THE SEVENTEENTH OF TAMUZ ; AND 
THE STBICT FAST OF THE NINTH OF AB. 

[SAN is the seventh month according to the 
modem Jewish reckoning, and the first 
according to Exod. xii. From the beginning 
of this month, preparations are made for the Feast of 
the Passover. The first thing is to bake the un- 
leavened bread, which is made in thin round cakes 
about forty-five inches in circumference. These are 
used during the eight days of the Passover instead of 
the usual bread, and are made of flour and water 
only. All these preparations the richer classes make 
for themselves; they also provide for their poorer 
brethren, that they shall have a comfortable feast. 

The Sabbath before the Passover is called Sabbath 
Eagadoul — i,e,, the Great Sabbath. On that day 
the Eabbi expounds to the congregation the laws con- 
cerning the Passover, as in what manner the utensils 
are to be cleansed, and what may be used. The 
lecture lasts for about three hours without intermission, 
the congregation mostly standing. 

On the evening of the thirteenth day of this month, 
the most careful and minute inquisition is made by the 



76 THE MODERN HEBSEW. 

master of each family through every part of his house, 
in order to clear it of leavened bread and other articles 
of leaven, and in doing this he says the following 
blessing : *' Blessed art Thou, O Jehovah, our God, 
King of the Universe! who hath sanctified us with 
His commandments, and commanded us to put away 
the leaven." 

On the fourteenth day of the month before noon, 
the broken pieces of bread which the master of the 
house had collected in a vessel on the previous even- 
ing are solemnly burnt, together with the vessel. All 
the vessels which were used for leaven are put aside 
during the Passover, and in their place new ones are 
supplied; even the kitchen tables, shelves, and cup- 
boards undergo a thorough purgation — ^first with hot 
water, then with cold. 

On this day, the first-bom son in every family fasts, 
in remembrance of God's great mercy in protecting 
the first-bom of all the Jews on that memorable 
night in Egypt, when He smote all the first-born of 
the Egyptians. 

In the evening of this day, the men assemble in the 
synagogue to usher in the festival with special prayers 
appointed for that evening's service ; the women are 
occupied at home in decorating the tables and adorn- 
ing the rooms with the most costly articles in honour 
of the festival. At the head of the table are placed 
three utensils of gold, silver, china, or common ware, 
according to circumstances ; one of these is filled with 
salt water, in remembrance of the passage through the 
Red Sea ; and the second with a kind of sweetmeat 
made from apples, nuts, sugar, &c., to the consistency 



THB PA8S0VEB FEAST. 77 

of paste/ in remembrance of the clay of which the 
children of Israel made bricks during their bond- 
age m Egypt; in the third is a small lamb^bone, 
about two inches long^ which had been roasted in 
remembrance of the Passover; there are also bitter 
herbs on the table, in remembrance of their bitter 
bondaga 

When the master of the house returns from 
the syni^ogue, the whole family from the lowest 
servant sits at the table. The reason why the 
servants are permitted at table on that night 
is to commemorate their being all servants and 
bondsmen in the land of Egypt. The master 
takes three cakes, and wrapping them carefully 
in a napkin, places them on a large silver or china 
plate, and covers them with another napkin. He then 
takes a plate on which has been placed a small lamb 
bone, an egg, some lettuce, chervil, parsley and celery, 
and puts it on the cakes ; a glass of wine is filled for 
each person ; the master then takes his glass in his 
hand, and pronounces the following blessing : " Blessed 
art Thou, O Jehovah our God, King of the Universe ! 
the Creator of the fruit of the vine ; blessed art Thou, 
Jehovah our God, King of the Universe ! who hath 
chosen us above any nation, and exalted us above any 
language, and sanctified us with His commandments ; 
and hath vouchsafed unto us, O Jehovah our God, 
thy love. This is the time of the feast of unleavened 
bread — the time of our redemption with love and holy 
convocation ; a memorial of the departure from Egypt. 
For us thou hast chosen, and us Thou hast sanctified 
of all the nations, and hast sanctified this season with 



78 THE MODEBN HEBBEW. 

love and favour, with joy and gladness, and hast made 
us to inherit. Blessed art Thou, Jehovah, the 
Sanctifier ! And blessed art Thou, Jehovah our God, 
King of the Universe ! that hath let us live, and hath 
subsisted us, and hath let us arrive at this season." 
Then, leaning in a stately manner on his left arm upon 
a couch, as an indication of the liberty which the 
Israelites regained when they departed from Egypt, 
the master drinks his glass of wine, in which he is 
followed by the whole company. Having emptied their 
glasses, they wash their hands, and dip some of the 
bitter herbs in the salt water, and eat them while 
the master pronounces another benediction. He then 
unfolds the napkins which contain the three cakes, 
and taking the middle cake, breaks it in two, replaces 
one of the pieces between the two whole cakes, and 
conceals the other folded in a napkin under the 
cushion on which he leans.'* After removing the 
plate which was placed upon the cakes, he and the 
whole company together lift up the plate with the 
cakes, and say as follows : " This is the bread of 
poverty and affliction, which our fathers did eat in 
Egypt. Whosoever hungers, let him come and eat. 
Whosoever needs, let him come and eat of the paschal 
lamb. This year we are here, the next, God willing, 
we shall be in the land of Israel (i.e., Palestine). This 
year we are servants, the next, if God will, we shall 
be free." The plate is again placed on the cakes, and 
another glass of wine is filled for each. They then 
make the children inquire into the meaning of the 
festival. If none are present, then some adult proposes 

* See ezplanatLon in chap. xvL part ii. 



THE PASSOVEB FEAST. 79 

the prescribed form of questions^ which are answered 
by all who are able to read, who give an account 
of the captivity and slavery of the Jewish nation in 
Egypt ; their deliverance by Moses, who instituted and 
first celebrated this feast on the night preceding the 
departure of the Israelites from Egypt. This recital 
is foUowed by some psahns and hymns, which the 
master chants in a loud voice, followed by all who can 
read. They then drink the second glass of wine, after 
which they again wash their hands. The master then 
takes one of the cakes from between the napkins, and 
after saying the blessing, he breaks it, and gives a piece 
to each one round the table. He then takes the third 
cake, and breaks it into pieces about the size of an 
olive, and puts some bitter herbs between the pieces, 
in remembrance that their forefathers, when in Egypt, 
had their lives embittered by their task-masters. 
Between the pieces of cake he also puts some of the 
pastry, which has the appearance of clay, in remem- 
brance of the time when their forefathers were working 
in clay, making bricks under their cruel task-masters. 
He then hands a portion to each round the table, and 
says with a loud voice, joined by all the company, the 
following words : " So has done Hillel " (one of the 
greatest rabbis) "in the time when the sanctuary 
existed. He did wrap up unleavened bread with 
bitter herbs, and did eat them together, to fulfil what 
is said (in the twelfth chapter of Exodus and the 
eighth verse) : " Unleavened bread, and with bitter 
herbs they shall eat it." After partaking of supper, the 
master takes the piece of cake which he had under the 
cushion, and distributes a piece of it to each of the 



80 THE If ODEBX HKBBEW. 

oompaoj, whicb all eat with great solemnity.* The 
third glasa of wine is then filled for each of the house- 
hold, and after the usual grace after meat is said, they 
drink it, and immediatelj fill it again for the fourth 
and last time, as the Jews on this night must drink 
neither less nor more than four glasses of wine. A 
laiger glass than all is now filled for Elijah, the pro- 
phet, who is believed to ma^e his appearance in every 
Jewish honse on this night The door is now opened 
by some of the household, and the whole company rise 
from their seats, saying, Baruch Haha — i.«., " Blessed 
is he that cometh ;" and, after a short prayer, the door 
is dosed f^ain, and the company retake their seats, 
and sing some psalms and hymns, specially appointed 
for the occasion, which occupies them until almost mid- 
night. They then driuk their last glass of wine, and 
retire to rest. The same ceremony is repeated on the 
second night of the Fassover. 
^ The Passover is kept seven days in Palestine and 
eight days in other lands,during which time no leavened 
bread may he eaten. In Palestine, the first and last 
days ; in other countries, the first two and the last two 
are kept as days of high solemnity, being celebrated 
with great pomp, extraordinary services in the syna- 
gi^ue, and by ceasing fix)m ^ labour. The four inter- 
mediate days, or in Palestine the five, are kept as half 
houdays. 

The Feast of Pentecost, which derives its name from 
the Qreok signifies the fifth day after the feast of 
unlouvcned bread. Moses called it the feast of weeks, 
wd ,t IS alw called the feast of the first fruits, because 
" " « ttpUnation in chap. xvi. part iL 



FEAST OF PENTECOST — ^FAST OF AB. 81 

it occurred about the beginning of tbe harvest; there- 
fore it was instituted as a thanksgiving to God for the 
fruits of the earth. The Jews celebrate it now, only 
in commemoration of the giving of the Law, which 
took place on the fiftieth day after the departure from 
Egypt. This feast includes two days, which are kept 
with the same strictness as the first two days of the 
Passover, and is celebrated with peculiar services in 
the synagogue, three times a day. In some countries 
the synagogues and the houses are decorated with 
flowers and odoriferous herbs. The book of Euth is 
read in the synagogue, because what is narrated there 
took place at the time of harvest. 

On the eve of the first day of the feast they occupy 
themselves in reading portions fi:om the Bible and from 
the Talmud, and they continue doing so during the 
whole night. 

The seventeenth of Tamuz is a solemn fast, which is 
called by Zechariah, chap. viii. ver. 19, "the fast of the 
fourth month." It is now kept on account of several 
mournful events. First, the breaking of the Tables of 
the Law, by Moses ; second, the ceasing of the daily 
sacrifice in the first temple ; third, the entrance of the 
Romans into Jerusalem, through a breach in the walls, 
after the siege by Titus ; all of which unhappy events 
occurred on this day. 

The fast of the ninth of Ab is as strict as the fast 
of the Day of Atonement, and is called in Zech. viii. 19, 
" the fast of the fifth month." It is kept on account 
of the burning of the sanctuary at Jerusalem by Nebuc- 
hadnezzar, the king of Babylon, and also on account 
of the destruction of the second temple by Titus, which 



82 THE MODEBN HEBREW. 

occurred on tbe same day. All labour is suspended, 
aud every Jew who is in health abstains from all meat 
and drink from before sunset on the eighth day of Ab, 
when the fast commeuceB, until after sunset on the 
ninth, when it ends. 

Od the eighth of Ab, before sunset, after partaking 
of their usual meal, ths men sit on the floor at a low 
table, on which some bread, ashes, and eggs are placed, 
of which they partake a little. They then proceed to 
the synagogue, and take off their shoes ; the evening 
prayer is then offered, after which they sit upon the 
floor, while the reader of the synagogue, ^so seated 
on the floor, reads the book of the Lamentations of 
Jeremiah. Very early, on the morning of the ninth 
day, and after the usual prayers (but without putting 
on their talleth and tephillin, see chap, x.), they 
take a roll of the Pentateuch from the Ark, and read 
in it a portion from Deut. xxiv. 25 to end of 40, 
and from Jer. viiL 13 to ix. 24, They then replace 
the roll, and the whole congregation, seated on the 
floor, chant mournful hymns until noon. When the 
service is over, they visit the cemetery and then 
ratum home. Before sunset they go again to the 
mi offer the afternoon prayers in talleth 
A portion from the Pentateuch is read, 
, 11-14 aud xxsiv. 1-10 ; also from the 
' of Isa. Iv. 6 to the end of Ivi. 7. When 
B appoar, they make their evening prayers and 
3 to break the fast of the last twenty-eight 

month according to the Scriptures, or the 
irding to the present reckoning of the 




TEE MONTH OF BEPBNTANCE. 83 

Jews, is called Elul ; it is considered as a month of 
repentance, and in order to remind the Jews of it, they 
blow a horn in the synagogue every day, in this month, 
after the morning prayers. During the last week they 
rise two or three hours before daybreak, and go to the 
synagogue to make prayers and supplications, which 
last till daybreak. 



84 THE MODEBK HEBREW. 





CHAPTER XV. 

CELEBBATION pP THE JEWISH SABBATH. 

E[E Jewish Sabbath commences at sunset on 
Friday, and terminates at sunset on Satur- 
day. The Jews, however, lengthen it by 
discontinuing business an hour or two before sunset 
on Friday, and not resuming it until an hour or two 
after sunset on Saturday. Nearly all the Jews take a 
bath on the Friday, and the more pious do so directly 
after the noon hour. Having washed, they trim their 
hair and pare their nails, beginning with the left hand, 
as follows: First, the third; next, the forefinger; then 
the little one, then the middle finger, and lastly, the 
thumb. On the right hand, first the forefinger, next 
the third, then the thumb, then the middle finger, and 
lastly, the little one. This order is maintained be- 
cause they superstitiously deem it improper to cut the 
nails on two adjoining fingers. What is done with 
the parings may be a matter of indifi*erence to the 
Gentiles, but not so to the Jews, who are taught in the 
Talmud (Book, Moed Katon, folio 18, column 1), that 
" he that throws them on the ground is ungodly ; he 
that buries them is just; he that bums them is a 
pious and perfect one." When they return fi:om the 
bath they find the table spread with a clean cloth. 



CELEBRATION OF THE JEWISH SABBATH. 85 

upon which are laid two loaves, which were baked on 
the Friday morning specially for the Sabbath; also, 
silver candlesticks or copper ones, according to circum- 
stances. The loaves are covered with a clean napkin ; 
they are to remind the Jews of the manna in the 
wilderness, of which a double quantity fell on the 
sixth day, but none on the Sabbath. 

Every article of food which is necessary for the 
Sabbath is prepared and dressed on the Friday before 
sunset, and many of the pious Jews, even those who 
have numerous servants, do something with their own 
hand in honour of the Sabbath. The Talmud, in the 
Book Sabbat, folio 119, gives examples of great rabbis 
doing so. For instance, '*Eabbi Chasdam chopped 
the herbs, the very learned Rabbam and Rabbi Joseph 
clave the wood. Rabbi Siram lit the fire. Rabbi Nach- 
man swept the house and prepared the table." 

A little before sunset the whole family are dressed 
in Sabbath attire, and a great number of candles 
are lighted by the women of the household. Every 
woman must light at least one candle to atone for the 
crime of their mother Eve, who, by eating of the for- 
bidden fruit, first extinguished the light of the world. 
Immediately the candle is lit the woman stretches both 
her hands towards it, and says : " Blessed art Thou, 
O Jehovah our God, King of the Universe ! who hast 
sanctified us with Thy precepts, and commanded us to 
light the Sabbath lamps." (On feast days they say 
" to light the light of the feast.") The men are also 
attired in their best clothes, and they hasten a little 
before sunset to the synagogue to receive the Sabbath, 
which they compare to a royal bride. After chanting 



86 THE MODERN HEBREW. 

the 10 7th Psahn, and a portion from the book of Sohar 
(one of the cabalistic books), they make their afternoon 
prayers, and commence the service of receiving the 
Sabbath, which begins with the 95th Psalm to the end 
of the 99 th, after which a short prayer is repeated in a 
low voice, and then the following hymn is chanted : — 

" Come, my beloved, to meet the bride ; the pres- 
ence of the Sabbath let us receive. Come, my be- 
loved, &a 

" Keep and remember it ; both words did the one 
peculiar God cause us to hear, with one expression : 
the Eternal is a Unity, and His name is Unity : to 
Him appertaineth renown, glory, and praise. Come, 
my beloved," &c. 

" Come, let us go to meet the Sabbath ; for it is 
the fountain of blessing : in the beginning, of old was 
it appointed; for though last in creation, yet it was 
first in the design of God. Come, my beloved," &c. 

" O thou sanctuary of the king, royal city ! arise 
and come forth from thy subversion ; thou hast dwelt 
long enough in the abode of calamity, for He will now 
pity thee with kindness. Come, my beloved," &c. 

'' Shake oflf the dust, arise, my people ! and adorn 
thyself with thy beautiful attire ; for by the hand of 
Jesse the Bethlehemite, redemption draweth nigh to 
my soul. Come, my beloved," &c. 

" Rouse thyself, rouse thyself; arise, shine, for thy 
light is come. Awake, awake, utter a song ; for the 
glory of the Lord is revealed upon thee. Come, my 
beloved," &c. 

'' be not ashamed, neither be thou confounded. 
Why art thou cast down ? Why art thou disquieted ? 



CELEBEATION OP THE JEWISH SABBATH. 87 

In thee the poor of my people shall take refuge, and 
the city shall be built on her own heap. Come, my 
beloved," &c. 

" They who spoil thee, shall become a spoil ; and 
they that swallow thee up, shall be removed far away : 
thy God will rejoice in thee, as the bridegroom rejoiceth 
in his bride. Come, my beloved," &c. 

" On the right hand, and on the left, shalt thou be 
extended ; and the Lord shalt thou fear : through the 
means of a man, the descendant of Pharez, will we 
rejoice and be glad. Come, my beloved," &c. 

" come in peace, thou crown of thy husband; also 
with joy and mirth in the midst of the faithful, of the 
beloved people. Enter, bride ! Enter, bride ! 
Come, my beloved," &c. 

After repeating many prayers from the Jewish prayer- 
book, they return home and bless their children, saying 
to each of their sons : " God make thee as Ephraim 
and Manasseh ; " and to each daughter, *' God make 
thee as Sarah and Eebekah, Rachel and Leah." 

Immediately after that, the whole family seat them- 
selves at the table, and the master of the house takes a 
glass of wine, or any other liquor, and says the Kedovsh, 
i.e., sanctification of the Sabbath ; it consists of the 
first three verses of the second chapter of Genesis, and 
the following grace : " Blessed art Thou, Jehovah, 
our God, King of the Universe ! the Creator of the fruit 
of the vine. Blessed art Thou, Lord our God, King 
of the Universe ! who hast sanctified us with Thy 
commandments, and delightest in us ; and with love 
and favour hast made us to inherit the holy Sabbath, 
for a memorial of the work of the creation ; for that 



88 THE MODERN HEBREW. 

day was the first of those called holy ; a remembrance 
of the going forth from Egypt ; for Thou hast chosen 
UB, and sanctified ua ahove all people ; and with love 
and favour hast Thou made us to inherit Thy holy 
Sabbath. Blessed art Thou, O Jehovah, who sanc- 
tifiest the Sabbath." He then drinks some of the 
wine, and presents the glass to the rest of the family, 
who also drink of it. Supper follows immediately, and 
between the courses hymns are sung, and the meal 
ends with a long grace, including these words : " Be 
graciously pleased, Lord our God ! to fortify us in 
Thy commandments, and in the commandment of the 
seventh day, this great and holy Sabhath ; for this day 
ifl great and holy before Thee for repose, and to have 
rest thereon with love, according as it was Thy plea- 
sure to command : and with Thy favour, O Lord our 
Qod I grant us rest thereon, that there be no trouble, 
sorrow, or sighing on this day of our repose : and grant 
us, O Lord our God ! to behold the consolation of 
Zion, Thy city, and the building of Jerusalem, Thy 
holy city, for Thou art the Lord of salvation and the 
Lord of consolations. 

" O the merciful 1 He shall let us inherit the day 
which is all Sabbath and the life of eternal rest. 

" O the merciful ! He shall make us worthy to 
behold the days of the Messiah, and that we may 
enjoy life in futurity." 
^ In the morning they go to the synagogue, and after 

^^^t long serrice, the roll of the Pentateuch is taken from 
^^^Wl Ark and carried with great ceremony to the desk, 
^^^^■Bm the weekly portion is read. At the conclusion 
^^^^Wm readlo^ one Jew elevates the roll in such a 



CELEBEATION OF THE JEWISH SABBATH. 89 

manner that the writing may be seen by the congre- 
gation, who shout : " And this is the law which Moses 
set before the children of Israel," &c. They then read 
a portion from the Prophets, and oflfer prayers for the 
rulers of the country, for the congregation, and for all 
the Israelites, wherever they may be. The roll is 
then returned with great ceremony to the Ark, and 
after another long service they return to their homes. 
At dinner, similar ceremonies are observed to those of 
supper on the previous evening. 

About three o'clock in the afternoon, the rabbi, or 
some other preacher, delivers a sermon in the synagogue, 
which occupies two or three hoursf and then they per- 
form the afternoon service. After that, in the summer 
time, they read a chapter from the Talmud, in the book 
called, " The Advice of the Fathers ; " in the winter 
they read Ps. civ., and from cxx. to the end of cxxxiv. 
They return home again and partake of the last Sab- 
bath meal, called ^' Shaloush Soodous," i.e,, "the third 
meal; " for the Jews take three meals specially appointed 
for the Sabbath — the first on Friday evening, the second 
on Saturday at noon, and the third a little before 
sunset. 

Every Jew is glad to have a guest at his Sabbath 
meals, and in this way the poor who have no families 
(for those who have families are provided with every 
Sabbath necessary by the Jewish community) are 
entertained at the houses of the independent, — even 
the poorest sitting at the table of the wealthiest ; 
those who are able receive several such guests, and 
"When the Sabbath is over, they present them with 
^oney. In the evening they go again to the syna- 



90 THE UODEBN HEBREW. 

gogue to offer the evening prayers ; they extend this 
: to a later hour than usual, for the followiug 
: first, to lengthen the Sabbath ; and second, 
to extend the respite enjoyed on the Sabbath by the 
wicked in hell, whose punishment is, according to 
Jewish tradition, suspended immediately on the chant- 
ing of the hymn for receiving the Sabbath, on Friday 
evening, until the evening pmyers on Saturday are 
finished. 

On their return from the eynagc^ue the ceremony of 
n b lJH' Sahdala, i.e., "division or separation" (because 
this ceremony divides the Sabbath from the other 
days of the week), takes place. It is performed as 
follows : A wax candle, composed of several tapers 
twisted t<^ther like a cable, and lighted, is placed 
in the bond of a child, who holds it while the master 
of the family, taking a eilver goblet, or a glass, of wine 
in his right hand, and a silver box of spices in his left, 
says the following blessing : " Behold, God is my 
salvation ; I will trust and not be afraid ; for the 
Lord Jehovah is my strength and song; He also is 
become my salvation. Therefore, with joy shall ye 
draw water out of the wells of salvation. Salvation be- 
longeth unto the Lord : Thy blessing is upon Thy 
people. Selah, The Lord of Hosts is with us ; the 
d, of Jacob is our refuge, Selah. The Jews had 
tnd gladness, and joy, and honour. — Thus may 
" 3 unto us. — I will take the cup of salvation, 
h1 upon the name of the Iiord, Blessed art 
~) Lord our God, King of the Universe ! who 
Mted the fruit of the vine," Then taking the 
t wine in Lis left hand, and the box of spices 




CELEBBATION OF THE JEWISH SABBATH. 91 

in his right, he says : " Blessed art Thou, O Jehovah 
our God, King of the Universe ! who hast created 
diverse spices." Here he smells the spices and presents 
them to the family, that they may have the same 
gratification. Then standing near the candle or lamp, 
he looks at it with great attention, and also at his 
finger-nails, and says : " Blessed art Thou, O Lord 
our God, King of the Universe ! who hast created the 
light of the fire." Then taking the wine again in his 
right hand, he says : " Blessed art Thou, O Lord our 
Grod, King of the Universe ! who hast made a distinction 
between things sacred and profane ; between light and 
darkness ; between Israel and other nations ; between 
the seventh day and the six days of labour. Blessed 
art Thou, O Jehovah our God ! who hast made a dis- 
tinction between things sacred and profane." 

This ceremony is also performed in the synagogue 
for the benefit of the poor, who cannot bear the ex- 
pense of performing it at home, or for those who have 
no males in their houses to conduct it for them. The 
Sabbath ends with this ceremony, and all are at 
liberty to resume their usual weekly employments. 



92 THE MODERN HEBREW. 




CHAPTER XVI. 

ilY FURTHER CONNECTION WITH RABBI HILLEL ; TWO JOURNEYS TO 
THE GRAND RABBI OF THE JEWISH SECT CALLED CHABAD ; 
AND A DESCRIPTION OF THE SECT. 

N chapter x. I related somewhat of my con- 
nection with Eabbi Hillel. I now wish to 
enlarge upon it, in order to introduce much 
of great interest in the Russian Jewish life, and more 
particularly of the Jewish sect called Chabad. I have 
told you how my time was spent in the Jeshivah 
during the five days, from Sunday to Thursday. You 
shall now hear how I passed the Friday and Saturday 
in Rabbi Hillers house. 

After morning prayers and breakfast, I chanted the 
weekly portion from the Pentateuch, once in Hebrew 
and twice in the Aramaic language, as also a portion 
from the Prophets. Then I went to Rabbi Hillel's 
house, where I remained till Sunday morning, and was 
engaged as follows : In the first place, Rabbi Hillel 
took me and his grandson, Pbinehas, who was a little 
older than myself, to the baths, where, after being 
washed with warm water, we all three went into the 
basin ; and the Rabbi taught us two what angels we 
should bear in mind during the purification by im- 
mersion, and how many times we needed to immerse 



SABBATH IN BABBI HILLEL'S HOUSE. 93 

ourselves in order to be holy for the receiving of the 
special soul, which the Jews believe is to be received 
for the SabbatL 

On returning from the baths, and after being dressed 
in our best attire, we chanted the Song of Solomon, 
and then we read the weekly portion in the cabalistic 
book, Sohar, which Kabbi Hillel explained to us. I 
then accompanied Phinehas to an adjoining hall, used 
as a synagogue, where many Jews were assembled for 
prayer. At the conclusion of these afternoon prayers, 
Babbi Hillel came from his study and delivered a 
sermon, which lasted for about half an hour. Then 
commenced the service of receiving the Sabbath, and 
when finished, I accompanied Phinehas to the rabbi's 
study; he received us and blessed us with great 
solemnity. We then proceeded to the dining hall, 
where, at a long table, were seated about twenty 
rabbinical candidates, who rose in respect to the rabbi 
when we entered. While we partook of supper, hymns 
were sung, and a great number of Jews assembled to 
hear the rabbi, who addressed them after every Sab- 
bath meal for about an hour before leaving the table, 
setting forth cabalistic doctrine. 

Rabbi Hillel belonged to the Jewish sect called 
Chabad, whose rabbis are all cabalists, and whose 
doctrine is understood only by the learned of this sect. 

On Saturday morning we again went to the basin 
for purification by immersion, as we were accustomed 
to do every day before prayer. After the morning 
service, dinner and the preaching were conducted in 
the same manner as on the previous evening. After 
dinner Phinehas and I studied the book Medrash, 



94 THE MODEBN HEBBEW. 

i,e., '* a commentary on the Bible. Babbi Hillel's 
address, after the third Sabbath meal, was much 
longer than that after the other meals; and after 
Habdala (see chap, xv.) I went with Phinehas to the 
rabbi's study, where he gave us a lesson in cabalistic 
lore, which lasted for more than two hours. I am not 
able to express to my readers the delight I had in 
those lessons, for they were all about the angels and 
all kinds of spiritual things ; and when I went to bed, 
I dreamed that I was walking about in heaven, seeing 
the angels, and calling them by their names. 

During the two sessions that I was in Babrausk, I 
made two journeys with Babbi Hillel to Lubavitz, the 
town where the grand rabbi had his residence. 

The sect Chabad is not older than the end of the 
eighteenth century, and was established by Babbi 
Zalmen Schnerson, a very great and learned man in 
Talmudistic and cabalistic lore. He was a disciple of 
the cabalistic Grand Babbi Ber of Mezritz. Until 
the death of Babbi Ber, the cabalistic doctrine was 
confined only to the chosen rabbis ; but Babbi Zalmen 
Schnerson was of the opinion that it ought to be 
preached and taught to every one. He therefore 
founded a sect called l^n, Chabad. These three 
Hebrew letters are the initials of three Hebrew words 
which signify Wisdom, Understanding, Knowledge. 
He resided in a small town in the government Mohilew, 
where this doctrine was very soon acknowledged. A 
large number of disciples were rapidly joined to him 
and soon became a sect, which from its commence- 
ment was persecuted by the Jews, who accused Babbi 
Schnerson before the Bussian Government of pro- 



THE SECT CHABAD. 95 

claiming himself king of the Jews, and of preparing 
to return to Palestine with a large number of Jewish 
followers whose names were in his register; also, of 
sending money to the Turkish Government for the 
purpose of obtaining its assistance in this undertaking. 
He was arrested by the command of the Emperor 
Paul and escorted to St. Petersburg, where, after a 
lengthened imprisonment, his case wa.s tried, and the 
names on his register were found to be those of his 
sect, who have nothing to do with political affairs ; 
the sending money to Turkey was for the relief of the 
poor of the sect dwelling in Palestine. The rabbi 
was therefore acquitted, and the sect continued to 
increase. He was soon after again accused by the 
Jews and imprisoned by the Emperor Paul, and would 
have been sent to Siberia, had not the death of the 
emperor, and the succession of Alexander I., given an 
opportunity for his release. It is said by the Jews 
that he soon became a favourite with Alexander I. on 
account of his great ability, and that he advised the 
emperor in many things relative to the Russian-French 
war in 1812. 

Rabbi Schnerson died in 1813 on the way when he 
fled from the French army, who overran the province 
in that year. He was buried in Gadiatz, in the pro- 
vince of Poltava. A synagogue has been built over 
his grave, and to this day his followers make pilgrim- 
ages to the spot, where they offer long prayers, and 
place their requests, written on paper, in the tomb, in 
the hope that the rabbi hears and reads them. After 
the death of their leader, the sect, which was very 
numerous, divided into two parts, one of which chose 



96 THE MODEBN EEBBEW. 

as leader Eabbi Aaron, a disciple of the late rabbi ; 
the other division chose Rabbi Ber, the eldest son of 
Babbi Salmen Schnerson. His second son, Rabbi 
Moses, who was in every way more intellectual and 
learned than the elder son, was oflfended, and went 
away to St. Petersburg, where he joined the Greek 
Church, was baptised into the same, and appointed to 
a high office amongst its leaders. 

Rabbi Aaron died without a successor, when the 
two divisions reunited under the leadership of Rabbi 
Mendul (son-in-law of Rabbi Ber Schnerson), who, for 
his great learning, was much honoured, not only by 
his own sect but also by the Jews in general. He 
was the grand rabbi of the sect, and to him I made 
the two journeys in company with Rabbi Hillel, as 
already mentioned. 

The first of these journeys was made before the 
Feast of Dedication, and we remained with the rabbi 
until after the feast. We were accompanied also by 
Phinehas, and by more than twenty candidates for the 
•office of rabbi. Our journey was a very lively one, 
and in every town or village through which we passed 
we were met by the Jews with great demonstrations 
and respect. 

In Lubavitz, Rabbi Hillel introduced me to the 
Grand Rabbi Mendul Schnerson, who laid his hand 
upon me and blessed me. Phinehas also introduced 
me to all the sons of the grand rabbi. The small 
town was full of strangers, so that nearly every house 
became an inn. The grand rabbi preached once a 
week, and his sermon was repeated every day of the 
week by his sons and by the professional repeaters. 



THE SECT CHABAD. 97 

The strangers run from one repeater to another until 
they know the sermon by heart. 

Our second journey was before the feast of weeks, 
or Pentecost. During this visit I saw about 500 
rabbis^ who came to visit the grand rabbi The rabbis 
of this sect visit their grand rabbi every year at Pente- 
cost, when they hold council under his superintend- 
ence for the arrangement of the affairs of the sect 
The Chabad is the most zealous of all the Jewish 
sects. Its adherents are occupied much more with 
spiritual than with worldly things. Among them- 
selves they are as brethren, the poorest mingling with 
the rich, going without ceremony to them in any 
need, and obtaining immediate relief. A poor teacher 
was accustomed to come to me in his necessity, and I 
remember how, one morning, when he came very 
early, before I was up, and told me he needed money, 
I just bid him take my keys, and help himself to as 
much as he required, knowing that he would not take 
any undue advantage of this liberty. Many of this 
sect mortify their bodies, and some go to great 
extremes. For instance, in my eighteenth year I used 
to go in the morning, fasting, to the synagogue, 
remaining there until one o'clock without food, and 
engaged the whole time in prayer and in reading books 
which are holy to the Jews. And when I did go 
home, where the table was spread with the best food, 
I would take a great deal of salt with it, in order to 
destroy the good taste; and, while still hungry, I 
often pushed away the food, saying, " Satan, do not 
make me eat like Esau." I frequently left my com- 
fortable bed, and lay upon the bare floor. Twice a 

H 



$8 



THE MODEBN HEBREW. 



week, I sat up the whole night, reading in the Talmud 
and other holy books, all the time imagining myself 
surrounded by angels. 

My prayers, which lasted for about three hours, I 
accompanied with snapping of my fingers and other 
gesticulations, thinking myself transformed and walk- 
ing spiritually in heaven. So enrapt was I in these 
thoughls that I knew nothing of what was going on 
around me. I usually sung or chanted my prayers. 
The following is a specimen of one song of my own 
composition, which I used more frequently than 
others : — 

SONG OF MOSES, 





;; J Jl J j 5 J 





^*^ 




=fc:^ 



M^ 



J^-ft-K- 



^^^ 




Sing unto the Lord — IsraeFs mighty Lord ! 
Por o'er Pharaoh's host — 
O'er proud Egypt's boast, 
Dark sea waves He poured. 



SONG OF MOSES. 99 

Strength, and song, and sure salvation, 

Is Jehovah unto me ; 
I will rear an habitation 

Unto the God that smote the sea. 

Lord, Thou art my God — ^and my father's God ; 
I will sing Thy praise 
In triumphant laye. 
Whose arm swayed the flood. 
Waters great the foe did cover ; 

Down they sank, as still as a stone ; 
While the people, iLord, passed over, 

Which Thou hadst purchased for Thine own. 

Who is like to Thee ?— like, Lord, to Thee ? 
Thou, with out-stretched hand, 
Broughtst Thy chosen band 
Dry-shod through the sea ! 
Dark was Egypt's night of sorrow ; 
Thick their dead lay on the shore, 
Brightly breaks Thine Israel's morrow, 
For they shall see the foe no more. 

Praises to Thy name ! — ^to Thy holy name ! 
At Thy nostrils' breath 
Sank Thy foes in death ; 
Great fear on them came. 
Palestina — ^Moab — ^Edom, 

Faint with dread shall melt away ; 
For the hand that wrought our freedom. 
He, in His wrath, on them shall lay. 

Sing with timbrel's sound — ^timbrel's festive sound. 
Sing with joyful voice ! 
Let each heart rejoice ! 
And with gladness bound. 
Praised be Thou to Everlasting !, 

Thou hast triumphed gloriously ! 
Man of War ! — Jehovah !— casting 
Horse and rider in the sea. 

Adapted to the Hebrew Melody by Mrs. Cousin (Melrose), 



100 THE MODEBN HEBREW. 




CHAPTER XVII. 

HOW I TRIED TO ESTABLISH A KEW JEWISH SECT ; MT STUDIES IN 
THE GRAND RABBINICAL AOADEMT OF YALOZIN ; THE JEWISH 
THEOLOGT IN GENERAL, AND THE GHABAD IN PARTICULAR. 

YEAR'S study in the Jeshivah, my connection 
with Rabbi Hillel, and the influence of the 
sect Chabad, all tended to make my natur- 
ally strong will still stronger in the determination to 
carry out every undertaking. I was over fourteen 
when I resolved to establish a new Jewish sect of 
which I should be the grand rabbi; which resolu- 
tion I also commenced to carry out as soon as I 
returned home from Babrausk. I succeeded in getting 
sixteen disciples, young men of my own age, but was 
soon disturbed by their parents ; I therefore decided 
to postpone this undertaking to a more suitable period, 
when I should really be a rabbi. In order to prepare 
myself properly for that office, I went, with my 
mother's consent, to the Grand Rabbinical Academy 
of Valozin, in the government of Minsk, where I 
studied for two years, and then went to the Grand 
Rabbi Mendul of Lubawitz, leader of the Chabad, 
and studied under him for one year. 

Among the large number of books which I 
studied during these three years was the Jewish 



JEWISH THBOLOQT. XOt 

Theology of which I will give a spedmeu in this 
chapter. 

CoTicerning Ood. 

The doctrine concerning God is, according to 
modern Jews in general, identical with that of the 
pantheists, who believe God to be revealed everywhere 
and in everything, from the stars to the blades of 
grass. The Chabad sect, though they profess, like 
other Jews, to be monotheists, do in reality approach the 
doctrine of the Trinity, for they believe as follows : 
God is ^ita pt^ ^^IM, " Oer Ava Soph " (this term is 
frequently used by the cabalists), i.e,, ''Infinite 
Light ; " and as He has no end, so He has also no 
beginning. This is the origin of the Godhead. This 
Oer Ain Soph is divided by the sect Chabad into 
three spiritual heads or beginnings. The first is a 
head which has no beginning, and is compared to the 
human mind, before it conceives any idea; the second 
is called a beginning which is imperceptible, and is 
compared to the human thoughts ; the third is called 
a perceptible beginning, and is compared to the 
expression of the human thoughts in words. These 
three heads or beginnings, like the human mind, 
thoughts, and words, are undivided. The last named 
head or beginning, which is the word of the Oer Ain 
Soph, is the spiritual source of all things, as it is 
written in Psalm xxxiii. ver. 6, "By the word of Jehovah 
were the heavens made, and all the host of them by 
the breath of His mouth." Before the world was 
created, all space was filled with the light which is 
called Oer Ain Soph; but when the Divine mind 



] 02 THE MODEBN HEBREW. 

conceived the creation of the universe, the supreme 
light confined itself, leaving a space all around it 
which still contained some vestiges of the Infinite 
Light ; the latter is called Momaloe Kal Al/min, i.e. 
*' filling the universe/' and the former, Soevoev Kal, 
AVmin^ i.e., '* surrounding the universe." These two 
infinities are united through ten splendours or channels 
which are denominated, Supreme, Crown, Wisdom, 
Understanding, Mercy, Power, Beauty, Victory, Glory, 
Stability, and Sovereignty. 

These are not like instruments used by an agent, 
distinct and sepamte from the hand which employ^ 
them, but essential instruments of Divine communi- 
cation, substantially existing in the Divine nature, and 
proceeding from it through the medium of the first 
offspring of Deity, as rays issuing from the sun are 
instruments of heat, of the same nature as their source. 
Through these channels of light, all things have pro- 
ceeded from the first emanation of Deity; things 
celestial, spiritual, angeUc, and material. These con- 
stitute four worlds : AzUuth, or the world of emana- 
tion, proceeding from the primordial light, through the 
medium of the first-bom of Infinity, and comprehend- 
ing all the excellencies of the inferior worlds without 
any of their imperfections; Bria, or the world of 
creation, containing those spiritual beings which 
derive their existence immediately from the Aziluthic 
world ; Jetaira, or the formative world, containing 
those spiritual substances which derive their immed- 
iate origin from the Briatic world ; Ashia, or the 
material world, including all those substances which 
are capable of composition, motion, division, generation. 




JEWISH THEOLOGY. 103 

and corruption; this world consists of the very 
dregs of emanation and is the residence of evil 
spirits^ 

Concerning Angels^ 

Of the Jewish traditions, concerning angels, and the 
time of their creation, there are different accounts 
given hy different rahhis. One says the angels were 
created on the second day ; another says they were 
created on the fifth ; other rahbis say that there are 
some angels which continue for ever, being those which 
were created on the second day ; but those who were 
created on the fifth day are perishable. Another rabbi 
contradicts them all by saying that before the creation 
of the world God created the shape of the holy angels, 
who were the beginning of all created beings, and were 
derived from the glance of His glory. One rabbi 
affirms that four classes of ministering angels sing 
praises in the presence of the holy and blessed God. 
The first class, at the head of which is Michael, is on 
His right hand ; the second, under Gabriel, on His 
left ; the third, imder Uriel, before Him ; the fourth, 
imder Eaphael, behind Him ; and the Divine Majesty 
is in the midst, seated on a throne, high and lifted up. 
Some angels are said to be created from fire ; others 
from water ; others from wind ; and, according to 
some rabbis, there is an angel created by every word 
that proceeds out of the mouth of God. The hierarchy 
of the angels is said by some rabbis to include ten 
orders, to which they have assigned the following 
appellations : Chaioth-Hakkodesh, Seraphim, Ophanim, 



104 THB MODERN HEBREW. 

Erellim, Chaflmalim, Melacliim, Elohim, Beni-EIohim, 
Cherubim, and Ishim. 

The rabbis ascribe to one angel, who is called 
Metatron, more illustrious prerogatives than to any 
other of the heavenly host ; he is named in the book 
Zohar, folio 137, the king of the angels. He is said 
to be called by the name Metatron, because that name 
has two significations which express his condition, 
namely, that he is a lord and a messenger. He is 
alleged to have been the conductor of Israel through 
the wilderness, and is frequently styled an angel, of 
whom God says, " My name is in him." He brought 
out the Israelites from Egypt; and he it is of whom 
it is said, in Mai. iii. 1 : " And suddenly He shall 
come to His temple, the Lord whom ye seek, and the 
angel of the covenant, in whom ye delight, shall cer- 
tainly come." According to the book Tyhu/ae Zohar, 
Metatron is a man in the image of God, — an emana- 
tion from God, — and this is Jehovah, of whom can 
be affirmed neither creation nor formation, but only 
emanation. 

Concerrdug Evil Beings. 

The rabbis differ in opinion concerning the origin 
of evil beings. Some say that they were once inhabit- 
ants of heaven, but they were cast out when they fell 
from their state of holiness and glory ; and, according 
to some of them, this happened soon after the creation 
of Adam ; or, as others think, in the days of Noah. 
But, according to many rabbis, they proceeded from 
the hands of their Creator, with all their present evil 
propensities. Certain rabbis affirm that the demons 



JEWISH THEOLOGY. 105 

are made— Hsome of fire, others of air, others of water 
and earth. Others declare them to be all composed 
of two elements — fire and air. But the Jews, gene- 
rally, accept the opinion of the Talmud, which says, 
in the book Chagiga, fol. 16, c. 2 : ''Six things are 
declared concerning demons : they have three things 
in common with ministering angels, and three things 
in common with men« They have wings, they fly 
from one extremity of the world to the other ; they 
know future events, like ministering angels ; they eat 
and drink ; propagate and multiply ; and they die, 
like men." 

According to the Talmud tract, Oholin, fol. 105, 
c. 2, and Zohar, Emek Hammelech, Jalkut Bubeni, 
and Nishmath Chajim, some demons are described as 
having no power to do any great mischief, beyond 
deUghting themselves with hoaxing men by various 
waggish tricks. Others are represented as polluting 
fountains and streams of water ; others as afflicting 
mankind with sudden and grievous distempers; and 
others, as doing various injuries to human beings 
while asleep. As some great Jewish authorities, as 
Rabbi Bechai and Jalkut Chadash, have it, none of 
the unclean powers will perish, but they will all be 
purified and made holy. 

Concerning the Soul. 

According to Jewish doctrine, the human body is 
animated with a triple soul, which is designated by 
the terms nephesh, ruach, and meshama. Babbi Meir 
says, in Abodath HaJckodesh, fol. 4, c. 2 : '' In man 



106 THE MODEBN HEBREW. 

there is a nephesh and a ruach ; and according to his 
good works he is made worthy of a higher glory in 
what is called the neshama. AU are bound together, 
the nephesh to the ruach, the ruach to the neshama, 
and the neshama to the holy and blessed Qod." The 
Tseror Hamaor, fol. 3, c. 1, says : " God created three 
worlds — ^the upper, the middle, and the lower world ; " 
and in connection with this it is said, in the book 
Zohar^ "That God created three souls answering to 
the three worlds— namely, the nephish^ that is the 
soul; and the ruach, which is the spirit; and the 
neshama, that is the precious soul. The nephish is 
created with a view to the middle world; but the 
neshama with regard to the upper world. Wherefore, 
by means of these three souls a man is qualified to 
inhabit the three worlds ; and he abides sometimes in 
the lower, sometimes in the middle, sometimes in the 
upper world,— all of which happens according to his 
qualifications, and the qualifications of these souls. 
These three souls enter the body at distinct periods. 
According to the Sepher Oilgulim, the nephish enters 
at the birth of a man ; the ruach, at the age of thir- 
teen years and one day, if his deeds are right ; and 
the neshama enters at the twentieth year, if his deeds 
continue to be right. But if, on the contrary, his 
deeds are not right, the nephish and ruach remain 
without the neshama. Sometimes a man is only 
worthy of the nephesh, and so continues without the 
ruach and the neshama ; and these two remain con- 
cealed in a place known only to the holy and blessed 
God. 

According to some Jewish doctors, as Jalkut Cha- 



JEWISH THEOLOGY. 107 

dash, there are five distinct forms or parts, and names 
of the soul, — the nephesh, ruach, neshama, the chaja, 
and the jechida. These are received by man at tihe 
following seasons : on working days, between the feast 
and the increase of the moon, comes to him the nep- 
hesh ; on the feast-day comes to him the ruach ; on 
the day of atonement, the neshama; and on the 
Sabbath, the supernumerary soul, which is the mystery 
of chaja ; and in the life to come he is made worthy 
to receive the jechida. 

The metempsychosis doctrine, which is, that one 
soul animates several bodies in succession, has been 
adopted by the Jews in general for many ages, and is 
still believed and recognised in the following prayer 
offered every night before retiring to rest, — " Sovereign 
of the Universe ! behold, I freely forgive and pardon 
every one who hath aggrieved or vexed me, or who 
hath injured me either in body, goods, honour, or 
anything belonging to me, whether by compulsion or 
choice, ignorantly or presumptuously, in word or deed, 
in this transitory state or in any former one." 

Concerning the number of transmigrations performed 
by each soul, the rabbis do not agree ; neither do they 
agree as to whether it is the whole soul that trans- 
migrates, or merely a portion of it. According to some 
of them, the human soul is an emanative substance, 
capable of dividing itself, as the generaUty maintain, 
into three ; but according to some, into thirteen indi- 
vidual subsistencies, in order that the defects of the 
first subsistency may be repaired and counterbalanced 
by the perfection of the others. Some rabbis say that 
the soul goes but into three bodies for transmigration. 



108 THB MODEBN HEBBEW. 

not reckoning in the number the time when she first 
enters the world in a human body ; and this is what 
Elihu signified to Job when he said, as in Job zxziii. 29, 
'' Lo, all these things worketh God twice and thrice with 
man/' Others say that the soul transmigrates into 
four bodies, and this is the mystery of the words in 
Exod. XX. 5, " Visiting the iniquity of the fathers upon 
the children, unto the third and fourth generation." 
There are also some opinions^ that when sin has dis- 
ordered the soul she may, in order to recover herself, 
be frequently removed from body to body, even up to 
a thousand times, as it is said in F& cv. 8, '' The word 
which He commanded to a thousand generations." 
The reasons for transmigration of the soul are given 
by the rabbis as the following : The soul of man passes 
into other bodies, either because she hath not remained 
her period in the first body, or because the soul, having 
committed sin, and being not perfectly purified from 
it, but being clogged with the dust of her transgression 
cleaving to her as straw is clogged with clay, she can- 
not ascend to God, till, by being poured from one 
vessel into another she becomes light and clean, and 
is annexed to the upper spirits, through which, pass- 
ing from one to another, she ascends to the place of 
her first residence, from which she descended into the 
world. 

The Origin of Sin. 

The Jews do not believe in original sin, but in 
Jetser Hara, a term that may be rendered " evil prin- 
ciple," which they represent as the internal cause of 
all sins that men commit. The rabbis differ in their 



JEWISH THEOLOGY. 109 

accounts as to the origin of this evil principle^ but it 
is generally believed by the Jews that the evil prin- 
ciple is bom with a man, and grows with him all his 
days. Therefore, every morning they offer the follow- 
ing prayer : " Let it be willed before Thy presence, 
Lord our Qod, and the God of our ancestors I that 
Thou mayest accustom us in Thy law, and make us 
steadfast in Thy conmiandments. Lead us not into 
error, transgression, iniquity, temptation, nor into scorn. 
Let not the evil spirit have power over us. Keep us 
from bad men, and bad companions. Join us with 
good spirits and good deeds. Humble our evil thoughts, 
to be subservient unto Thee. Grant us, this day and 
daily, to find favour, grace, and compassion in Thine 
eyes, and in the eyes of all our beholders. Bestow on 
us good grace. Blessed art Thou, Lord 1 who 
bestowest good graces towards His people Israel." 

The Atonem&nt. 

The doctrine of the Jews respecting the terms of 
acceptance with God is as follows : At the time when 
the Jews had the full enjoyment of the privileges of 
the Temple, the remission of sin was through the 
sacrifice and by virtue of certain expiations ; and now 
forgiveness is to be obtained by prayer, contrition, and 
other means, as the reader will see by the following 
prayers : " Sovereign of the Universe 1 Thou didst 
appoint us to offer the daily sacrifice in its appointed 
time, and that the priests should officiate in their 
proper service, and the Levites at their desk, and the 
Israelites in their station. But, at present, on account 



110 THE MODEBK HEBREW. 

of our sins, the Temple is laid waste, and the daily 
sacrifice hath ceased ; for we have neither an officiating 
priest, nor a Levite at the desk, nor an Israelite at his 
station. But Thou hast said, the prayers of our lips 
shall be accepted as the offering of bulls. Therefore 
let it be acceptable before Thee, O Lord our God, and 
the God of our ancestors ! that the prayers of our lips 
may be accounted, accepted, and esteemed before Thee, 
as if we had offered the daily sacrifice in its appointed 
time, and had stood in our station." 

And at the end of every fast they say : " Sovereign 
of the Universe ! it is clearly known unto Thee that 
whilst the holy temple was established, if a man 
sinned he brought an oflfering of which they only 
offered its fat and blood ; yet didst Thou in Thine 
abundant mercy grant him pardon. But now, because 
of our iniquities, the holy temple is destroyed, and we 
have neither sanctuary nor priest to atone for us. O, 
may it therefore be acceptable in thy presence, that 
the diminution of my fat and blood, which hath been 
diminished this day, may be accounted as fat offered 
and placed on the altar, and thus be accepted of me." 

Concerning Paradise. 

The Jews believe in a twofold paradise — one 
above in heaven, and another here below upon earth. 
It is in the lower paradise that the righteous dwell 
during the week days. Between the upper and lower 
paradise is fixed a pillar by which they are joined 
together ; it is called the strength of the hill of Zion. 
By this pillar, on every Sabbath and festival, the 




JEWISH THEOLOGY. Ill 

righteous climb up and feed themselves with a glance 
of the Divine Majesty till the end of the Sabbath or 
festival, when they slide down and return to the lower 
paradise. 

The reader will perhaps be interested in the follow- 
ing tradition concerning paradise, as narrated in the 
Talmud, book Chetuveth, fol. 77. 

" Rabbi Jehosha Ben Levi was a perfectly righteous 
man. Now, when the time of his departure from 
this world was at hand, the holy and blessed God 
said to the Angel of Death, ' Comply with all that he 
requires of thee.' Then said the angel to Jehosha, 
* The time draweth nigh when thou art to depart from 
this world. I will grant thee all that thou requirest.' 
When Rabbi Jehosha heard this, he said to him, ' My 
request to thee is that thou wilt show me my place in 
paradise.' And the angel said to him, ' Come along 
with me; I will show it thee.' Whereupon Rabbi 
Jehosha said, * Give me thy sword that thou mayest 
not therewith surprise me.' And immediately the 
Angel of Death gave him his sword ; and they went 
together till they came to the walls of paradise. When 
they were come up to the walls, the Angel of Death 
raised Rabbi Jehosha up, and set him upon them. 
Then jumped Rabbi Jehosha Ben Levi from the walls, 
and descended into paradise. But the Angel of Death 
caught hold of the skirts of his cloak, and said to him, 
*Do thou come out.' But Rabbi Jehosha did swear 
by the name of the Eternal God that he would not 
come out from thence ; and the Angel of Death had 
not the power to enter in. Hereupon, the ministering 
angels presented themselves before God and said, 



112 THE MODERN HEBREW. 

' Behold what the son of Levi has done ; he has by 
force taken his part in paradise.' Then follows a 
conversation, which terminates in a decision that ' he 
shall not go out of paradise.' And the Angel of 
Death, seeing that he could not draw him out, said to 
him, *Give me my sword.' But Rabbi Jehosha 
refused to give it him, till a voice came from heaven, 
which said, 'Give him the sword, for he has occasion 
for it for the killing of others therewith.' And Rabbi 
Jehosha said to him, ' Swear thou to me that thou 
wilt not let it be seen by man or any creature when 
thou takest away their souls.' For before that time 
the angel had been used to slay mankind, even the 
infant on the mother's lap, in a manner visible to all. 
And the Angel of Death did swear in that same hour, 
and Jehosha gave him his sword again. Then Elijah 
began to lift up his voice before Rabbi Jehosha, say- 
ing to the righteous, ' Make room for the son of Levi ! 
make room for the son of Levi ! ' " 

Traditions Concerning Hell. 

According to Jewish tradition, hell, or as it is called 
in Hebrew, Gehinnom [the word Gehinnom is borrowed 
from the name of a valley near Jerusalem, where 
idolatrous Israelites sometimes sacrificed their children 
in the fire to Molech — 2 Kings xxiii. 10], has seven 
names — ^hell, destruction, corruption, a horrible pit, 
the miry clay, the shadow of death, the nether parts 
of the earth. These names are said to be the appella- 
tions of seven sections or mansions into which hell is 
divided. Each of these names is assigned to a dis- 



JEWISH THEOLOGY. llS 

tinct abode^ and they are all together called Qehinnom. 
It is further stated that in hell there are seven dwellings 
or divisions, and in each division six thousand houses, 
and in each house six thousand chests, and in each 
chest six thousand barrels of gall. In each of these 
dwellings there are said to be seven rivers of fire, ajid 
seven rivers of hail, and many other terrible punish- 
ments, too numerous to mention. The diflferent dis- 
tricts of hell are appointed for the infliction of diflferent 
degrees of punishment. Each one is assigned to this 
or that dwelling, according as he has deserved ; but it 
is believed that at each time of prayer — morning, 
afternoon, and night — they have an hour and a half 
of rest. So they rest, on the whole, every day four 
and a half hours. They likewise rest twenty -four 
hours on the Sabbath, which, added to the others, 
makes fifty-one hours of rest in the week. 

Some rabbis are of the opinion that even most of 
the righteous are subject to the punishment of hell, in 
order to cleanse them from their stains ; but hell has 
no power, even over the most sinful Israelite, to con- 
sume or destroy. The righteous go down to hell, 
only to be put into some emotion, and be frightened ; 
but the sinful ones are scorched for their oflfences. 

There is a medium of liberation for Israelites from 
hell, which is greatly prompted and accelerated by the 
following prayer of their surviving sons, and which 
must be said publicly every day, three times, during 
the first year after death : — " May His great name be 
magnified ; may it be sanctified throughout the world 
which He hath created, according to His own good 
pleasure. May He establish His kingdom, while ye 

I 



114 THE MODEBN HEBREW. 

live, in your days, and while all the house of Israel be 
living, speedily, even time quickly coming ; and say 
ye. Amen, 

" May His great name be blessed ; may it be adored 
for ever, even for ever and ever. 

"May aU blessings, praises, glorifying, exaltation, 
eminence, honour, excellence, and adoration be ascribed 
unto His holy and blessed name, far exceeding all 
blessings, hymns, praises, and beatitudes which are re- 
cited throughout the world ; and say ye. Amen. 

^' May the supplications and entreaties of all the 
house of Israel be accepted in the presence of their 
Father, who is in heaven ; and say ye. Amen, 

" May there be abundance of peace from heaven, 
with life unto us and all Israel ; and say ye, Amen. 

"May the Maker of Peace, through His infinite 
mercies, grant peace unto us and to all Israel ; and 
say ye, Amen." 

This prayer, called Eadesh, is in the Aramaic Ian- 
guage. The ^eaaon given by the Jews for this is. 
that the prayer is so grand and glorious that if the 
angels understood it, they would be jealous. There- 
fore it is arranged in a language that the angels 
cannot understand, as they know only the Hebrew 
language. But how these prayers, in which there is 
no mention of the dead, are to deliver them from 
purgatory, is a mystery even to the Jews themselves. 



JEWISH MABBIAGES. 11 5 




CHAPTER XXVIII. 

JEWISH MABRIAOES— THEIR TBADITION AND CELEBRATION. 

UIUNG the year in which I studied in Lubavitz, 
under the leader of the sect Chabad, I was har- 
assed by the marriage-makers, who were very 
anxious that I should marry, notwithstanding that I was 
onlyseventeenyearsof age. Amongst the Jews, marriages 
are arranged by men who make it their profession. 
They find out who has a son or a daughter, and make 
it their business to bring the parents of both parties to 
an agreement. So the young people have nothing to 
say in the matter. However, in my case it was differ- 
ent, as my father was not alive, and my mother would 
not do anything without consulting my wishes. I 
certainly would have refused their proposals, as my 
love for study, and the determination to carry out 
my resolution of establishing a new Jewish sect, was 
so great, had it not been that marriage is accounted an 
indispensable duty of every Jew, and the proper time 
for discharging this duty is at the age of eighteen years. 
A Jew who lives single till the age of twenty is con- 
sidered by his brethren as profligate. I therefore 
agreed to marry the daughter of a Jewish landowner, 
who was an eminent man of the Chabad sect. 



116 THE MODERN HEBREW. 

The tradition concerning marriages is, that at the 
beginning of the world, souls were created by God in 
pairs, consisting each of a male and female ; and 
therefore they affirm that marriage is either a reward 
or a punishment, according to the works which a man 
has done. For if a man is deserving and accounted 
worthy, he obtains his original consort; the person 
with whom he was created is bestowed upon him as a 
reward. But if otherwise, he is punished by being 
united to a person of uncongenial dispositions and 
manners, with whom he is doomed to live in almost 
continual strifes, contentions, and miseries. 

When a marriage is agreed upon, the promise is 
made before witnesses, and a contract, which is called 
a contract of conditions, is written ; two copies are 
made and delivered, one to each party. The parties 
remain betrothed, sometimes six months, sometimes a 
year, or more, before the marriage takes place. Occa- 
sionally the parents betroth their sons and daughters 
while they are still children, and sometimes they are 
even married at the age of fourteen. 

The marriage is celebrated as follows : On the day 
fixed for the solemnisation of the nuptials, the bride- 
groom, if he reside in the same town as the bride, 
goes a couple of miles out from town with his rela- 
tives, in order that he may be brought in again with 
ceremony by the relatives of the bride, who go to meet 
him, and conduct him to the house of one of their 
friends. He is then visited by young men, who shake 
hands with him, saying Shalom Alechem, i,e,, " peace 
be unto you ! " After these greetings, he is escorted, 
with music, to the bride. He throws a veil over her. 



CELEBBATION OF IIABBIAOE. 117 

and the witnesses say the blessing in Genesis zziv. 
60: "Thou art our sister, be thou the mother of 
thousands of millions." The bridegroom puts on a 
surplice, over which he throws an overcoat, and is 
escorted, with ceremony, by men, to the canopy which 
is placed outside the synagogue. - The bride follows 
immediately, escorted by her parents, upon whose arms 
she leans, and they are followed by a large company, 
including the most, or all of their fidends and acquaint- 
ances. The bridegroom and bride are placed opposite 
each other, under the canopy, and the rabbi, or who- 
ever performs the ceremony, takes a glass of wine in 
his hand, and pronounces the following blessings : 
" Blessed art Thou, O Lord our God, King of the 
Universe ! the Creator of the fruit of the vine. 
Blessed art Thou, O Lord our God, King of the Uni- 
verse ! who hath sanctified us with His commandments, 
p.nd hath forbid us fornication, and hath prohibited unto 
us the betrothed, but hath allowed unto us those that 
are married to us by means of the canopy and weddinjg- 
ring. Blessed art Thou, O Lord ! Sanctifier of His 
people Israel, by the means of the canopy and wed- 
lock." The bridegroom and the bride then drink of 
the wine, after which the bridegroom takes the ring, 
and puts it on the bride's finger, saying, '' Behold thou 
art wedded to me with this ring, according to the law 
of Moses and Israel." 

Then the marriage contract is read, which specifies 
that the bridegroom, A B, agrees to take the bride, 
C D, as his lawful wife, according to the law of 
Moses and Israel ; and that he will keep, maintain, 
honour, and cherish her, according to the manner of all 



118 THE MODEBN ECEBBEW. 

the Jews, who honour, keep, maintain, and cherish 
their wives ; and that he will keep her in clothing 
decently, according to the custom of the world. This 
document also specifies what sum he settles upon her, 
in case of his death ; and he obliges his heirs, execu- 
tors, and administrators to pay the same to her out of 
the first produce of his effects. 

. After the reading of the marriage contract, the 
rabbi, or whoever the officiating person may be, takes 
another glass of wine, and repeats the following bene- 
diction : " Blessed art Thou, Jehovah our God, 
King of the Universe ! who hast created joy and glad- 
ness, bridegroom and bride, delight and song, pleasure 
and sympathy, love and brotherhood, peace and friend- 
ship. Speedily, Jehovah our God ! let there be 
heard in the cities of Judah, and m the streets of 
Jerusalem, the voice of joy and the voice of gladness, 
the voice of the bridegroom and the voice of the bride, 
the voice of the merriment of the bridegrooms from out 
of their canopies, and youths from their musical feasts. 
Blessed art Thou, Jehovah ! the rejoicer of the bride- 
groom with the bride." 

The bridegroom and the bride then drink the wine ; 
the empty glass is then laid on the ground, and the 
bridegroom, stamping on it, breaks it in pieces. This 
is done to indicate the frailty of life, or as a remem- 
brance of the destruction of the temple, and is founded 
upon the sixth verse of Ps. cxxxvii. : " If I prefer not 
Jerusalem to my chief joy." Then all the company 
shout: Mazol Touv — i.e., "good luck to you." The 
married pair are then escorted with ceremony to the 
house of the bride's parents, where they break their 



JEWISH WEDDING FEAST. 1 19 

fast, which had lasted the whole day. The wedding 
feast is as sumptuous as the parties can afford, and con- 
tinues for seven days. After the seven days of the 
wedding feast, the young couple remain with the 
parents of the bride and bridegroom alternately, and 
are supplied with every comfort which the parents are 
able to afford, for as many years as have been agreed 
upon by the parents of both parties at the time of their 
betrothal. The young man generally continues his 
studies in the Talmud for some years, and then, if he 
has sufficient ability, and is so inclined, and gets a con- 
gregation, he becomes a rabbi ; if not, he becomes a 
merchant or a money-lender. Very often the women 
carry on the business while their husbands sit at home 
or in the synagogue reading the Talmud or other 
rabbinical books ; and many women consider it an 
honour to have such pious husbands who do not care at 
all for worldly engagements. 



120 THE MODEBN HEBREW. 




CHAPTER XIX. 

MY DIS8ATISPAC5TION WITH THE RELIGIOUS STATE OP THE JEWS ; 
TRAVELLINQ FOR A YEAR IN RUSSIA, AND PREACHING WITH 
A VIEW TO REFORMATION AMONG THE JEWS ; MY ACQUAINT- 
ANCE WITH THE SECT CALLED KARAITES, AND DISPUTE WITH 
THEIR CHIEF CHACHAM. 

|N my home, where all pains were taken to make 
me comfortable, I was nevertheless unhappy, 
owing to an unsatisfied longing which fiUed 
my breast, to reform the Jewish communities, which, 
in my opinion, were not what they ought to be, for the 
following reasons : — 

First, The belief that the Jews are selected from all 
other people because the Lord God loved them, and 
exalted them above all other nations, and sanctified 
them with His commandments, and chose them for His 
service, made me think that the Jews must occupy 
another position among the nations, and be no longer, 
as they are, a curse and a by-word among them. 

Secondly, These thoughts led me to search the 
Scriptures, in order to find whether the Jews had ever 
fulfilled the duties for which they were called and 
chosen, namely, to proclaim the glorious kingdom of 
God to the whole world. 

Thirdly, Do the Jews do anything in accordance 



PROJECT OF REFORMATION. 121 

with the following prayer, which they repeat three 
times a day ? " We do hope in Thee, Jehovah our 
God ! to behold speedily the glory of Thy power, to pass 
away the unworthy from the earth, and destroy their 
idols, that the universe may be established in the king- 
dom of the Almighty; for all the children of the 
creation shall call on Thy name, and all the wicked of 
the earth turn unto Thee, that they may know and 
acknowledge— all the inhabitants of the universe — that 
unto Thee shall every knee bend, and every tongue 
shall be satisfied. Before Thy presence, O Jehovah 
our Qod ! they shall kneel and prostrate, and they shall 
give honour and glory unto Thy name, and they shall 
partake of the yoke of Thy kingdom, and speedily reign 
over them for ever and ever : for the kingdom is 
Thine, and for ever and ever Thou shalt reign in 
glory ; as it is written in Thy law, the Lord shall reign 
for ever and ever." 

Fourthly y How shall we be a real people of God, 
the children of His covenant, the offspring of Abraham 
His beloved, the seed of Isaac His only one, the com- 
munity of Jacob whom the Lord loved, and called his 
name Israel and Jeshurun ? 

I came to the conclusion that the Jews must be 
stirred up and reformed, and I felt convinced that I 
had a call from God to do it. I therefore resolved to 
preach the following terms : — That all the Jews shall 
return to the Mosaic organisation, as it is in Exod. 
xviii. 25, 26 ; to have one leader under the supremacy 
of God, and an overseer over every thousand, hundred, 
fifty, and ten. The overseers shall be chosen by the 
people, according to Deut. i. 18, whose duty shall 



122 THE MODERN HEBREW. 

be to unite and advise the Jews to do the will of God, 
according to Deut. iv. 6 : " Keep therefore and do 
them; for this is your wisdom and your understanding 
in the sight of the nations, which shall hear all these 
statutes, and say, Surely this great nation is a wise and 
understanding people ; " and to lay aside all things 
which are not for the glory of God. 

Moreover, I resolved to visit various countries, and 
to make acquaintance with all the Jewish sects, and 
also to visit the Holy Land, in order to learn what is 
best for the prosperity of the Jews. 

In the beginning of the year 1867, I undertook 
this great journey, and after I had visited a very large 
number of Jewkh congregatioBS in different tow^. 
where I was received with great honour and preached 
with great success, I arrived in the Bussian province, 
Crimea, where I made acquaintance with the Jewish 
sect, Karaites, i.e., Scripturists, so called, because* they 
are attached only to the Scriptures of the Old Testa- 
ment, and not to the Talmud. I was delighted with 
them, as I had longed for many years to see them and 
could not, as there were none in my native province, 
their chief seat being in the Crimea, where they are in 
number about 30,000. They are also in small num- 
bers in Lithuania, Constantinople, Damascus, Cairo, 
and a few in Palestine ; their whole number will be 
about 60,000. 

The Jews regard the Karaites in religious matters as 
the Boman Catholics do the Protestants, but in social 
life they look upon them as even worse than upon 
Christians. They do not intermarry, nor hold any 
intercourse with them. The Karaites had greater 



ORIGIN OF THE KARAITES. 123 

privileges in Russia than other Jews, probably because 
they are not so numerous and peculiar as the Talmudi- 
cal Jews are. 

The origin of the Karaites is disputable. They 
themselves say that they are the genuine successors of 
the Jewish Church, and that only they have preserved 
the true Jewish religion since the time of Ezra, the 
inspired scribe, and the great synagogue, and that the 
other Jews are gone astray through the doctrine of the 
rabbis. But the Jews reject these pretensions, and 
say that the Karaites are apostates, the successors of 
the Sadducees. The Sadducees were one of the Jewish 
sects before the destruction of Jerusalem, of whom 
Flavins Josephus, in the " Antiquities of the Jews " 
(book xviii. chap. i. sect. 1), writes : — ^That Judas and 
Sadduc excited a fourth philosophic sect among us, 
and had a great many followers therein, filled our civil 
government with tumults at present, and laid the 
foundation of our future miseries by this system of 
philosophy which we were before unacquainted withal; 
concerning which we shall discourse a little, and this 
the rather, because the infection which spread thence 
among the younger sort, who were zealous for it, 
brought the public to destruction." The period of 
the origin of the Karaites is not known, but it cannot 
be denied that they have subsisted for many centuries. 
From the gravestones which were found by the chief 
chacham, Abraham Firkowitz, in this century, it is 
evident that the Karaites were already, in the begin- 
ning of the first century, in the peninsula of the 
Crimea. 

After I had visited several Karaite congregations 



in. di^soit towns in. die rv^^twa ^ I went to Badifflsarai, 
to meet zb& fih^ti*^ AaAssoL of this sect, with whom I 
huA ft long JiapuiiS y as follows : — Oar question was, 
^^ Who are the apostUES. i&e Bshbiniate <v the Karaites?'' 
The g^t^^JMw was of xhe opnioa that the Babbinists 
are the ^KBOtea^ heianae tfaCT added to the Mosaic 
law, anodiisr cne whii^ was not gxrea. hj Moses on 
Moont Snai : and nuxe than diat, th^ are attached 
more to the tparhnig <i£ tihe Tafamd than to the KUe ; 
bat the Karaifiis hsusp itzkdy to the law iriiich the 

Mne^ who was futhfid in 



hb hoaae and &hhfiznT didivered it, written, to the 



is b Tcmr a|NSt;»T,'' said I to the rhaffham, 
**tbat joa do not be&ve that manj thii^s were 
dellTered ocallT to Moses <sl Mosnt Snai, iriiich are 
not coDipDshesded in the writia n law; and what you 
said yvm cannot be&ve in the Tafannd, bpr atis g it is 
not said ther^^ as it k in the BSile, 'The Losd said 
unto Mos^^ saTing.* bat it k said * Babfai Jodianan 
says,* <Hr ' KahU Akiba smJ* hot to«i cmh nens find in 
it ' God said/ — thai is simphr Ki»rHi^ ^iie Tahnud was 
transmitted br oral tradiiiciiii oiihr, and at the period 
when the oial law was in danger of beii^ fixgotten, 
the wise men of that age (blessed be thor meoKxy f), 
committed to writii^ whatever eadi indiridiial had 
received ftom his predecessor and had pot under his 
name, the name of *who said' at that time, but it 
was the words of God which were d^Tioed onlly to 
Moses on Mount iSnai. If we had cot the Tahnud, 
we could not undersUnd the wriu^ law, c^ whicji it 
&ves e^danations, and according to Dent. xriL 11 



THE EABAITES' ABTICLES OF FAITH. 12$ 

we are commanded to do according to the word which 
our rabbis teach us." 

" It is wrong of you Eabbinists to believe," replied 
the chacham, " that the books of Moses require an 
interpretation. We believe that every scripture brings 
with it its own interpretation ; and it is most ridicu- 
lous to believe that God gave a written law which 
could not be understood without a verbal explanation, 
which He Himself had to give to Moses." 

The chacham quoted so many passages from the 
Scriptures against the Talmud that I could not answer 
him ; but as my pride would not give way, I made a 
long cabalistic speech, trying to explain that God had 
to give a written and an oral law ; but the chacham 
declared that he did not believe in my explanation, 
and that my long speech was only a fantastic one. I 
became very excited, and said to him : " You are not 
only unbelievers in our holy traditions, but also in 
God, for you are the followers of the Sadducees." He 
then calmly took a Hebrew book, and handed it to me, 
saying : " Young rabbi, take and read our fundamen- 
tal articles, and you will see that we have not the 
same belief as the Sadducees." I took the book and 
read the following articles : — 

" 1. That all material existencies, the worlds and all 
that are in them, are created. 

" 2. That the Creator of these things is Himself 
uncreated. 

" 3. That there is no similitude of Him, but that 
He is in every respect One alone. 

" 4. That Moses our master (peace to his memory !) 
was sent by Him. 



126 THE MODEBN HEBBEW. 

^' 5. That with and by Moses He sent us His per- 
fect law. 

" 6. That the faithful are bound to know the lan- 
guage of our law and its exposition; that is^ the 
Scripture and its interpretation. 

" 7. That the blessed God guided the other pro- 
phets by the prophetic spirit. 

" 8. That the blessed God will restore the children 
of men to life at the day of judgment. 

" 9. That the blessed God will render to every man 
according to his ways and the fruit of his doings. 

" 10. That the blessed God has not rejected His 
people in captivity, even while under His chastise- 
ments; but it is proper that even every day they 
should receive their salvation by Messiah, the son of 
David." 

We then further disputed for a long time, but could 
not come to an agreement. I left the chief of the 
Karaites, taking with me many of his views concern- 
ing the Jewish religion. Soon afterwards I left the 
province of the Crimea, to return home. 



PBATEB FOB SICK. 127 



CHAPTER XX. 



]£T OCCUPTIKa THB OFFICE OF A RABBI DURINa THE HiLNESB AlO) 
AFTEB THE DEATH OF MY CX)USIK ; RELIGIOUS CEREMONIES 
CONNECTED WITH ILLNESS, DEATH, BURIAL, AND MOURNING ; 
AND A STRANGE TALE CONNECTED WITH THE PRATER FOR THB 
DEAD. 



m 



my way home I visited my cousin Jacob, 
who was a rabbi in Vierchneprovsk, and 
found him very ill. I was, therefore, urgently 



asked by him and his congregation to remain and 
perform his duty until he should recover. I com- 
plied ; but his illness now became dangeroua The 
whole congi*egation came together to the syna- 
gogue, and after chanting some psalms, I read the 
following prayer, and changed the name Jacob to 
Chaim : — 

'' God be merciful unto Jacob, and restore him to 
life and wonted strength. Let his name henceforth 
be called Chaim; let him rejoice in this his name, 
and let it be confirmed upon him. Let it please 
Thee, God ! that this change of his name may annul 
all hard and evil decrees, and reverse the sentence 
which has been passed against him. If death has 
been decreed upon Jacob, it is not issued against 
Chaim. Behold, he is at this hour, as it were, another 



1 28 THE MODEBN HEBREW. 

man — as a new creature, as an infant just bom to a 
good life and length of days." 

I had scarcely ended the prayer when a messenger 
arrived to tell me that the rabbi was dying. When 
I returned to his house I met two men at the door, 
who were carrying out all the water that was in the 
house to throw it away, it being customary among 
the Jews, when any one dies, to throw away instantly 
all the water in that house and in the three adjoining 
houses on either side; for this reason, the angel of 
death is supposed to wash his sword in the water, and 
make it unclean. 

On entering the house I found my dead cousin 
already on the floor, for it is the custom among the 
Jews that, immediately on a person's decease, the dead 
body is stripped and laid on the floor upon clean 
straw, a pillow under the head, and a cover thrown 
over the body, lighted candles being placed at the 
head of the corpse. The body remains in that state, 
watched by one or two Jews, until the ceremony of 
cleansing with warm water is performed. Part of 
this ceremony consists in holding the body erect, and 
pouring over it three successive ablutions, accompanied 
by a recital of the following passage of Scripture in 
Hebrew, from Ezek. xxxvi. 25: "And I will sprinkle 
clean water upon you, and ye shall be clean from all 
your filthiness." After some hours the ceremony of 
washing was performed, and the rabbi was dressed in 
white garments, over which was put the talleth, i.e., 
the square garment with the fringes, which the de- 
ceased had worn in the synagogue during prayers. 
The corpse was then laid on a bed, and carried in pro- 



FTJNERAL CBEEMONY^ 129 

cession to the synagogue, where I delivered a funeral 
sermon, which consisted of an eulogy upon the deceased. 
Thence the procession proceeded to the burial-ground. 
The bed, resting on poles, wai^ carried on the shoulders 
of various parties alternately, it being a great honour 
to carry it. It was set down seven times, while the 
elders and noble Jews of the congregation walked 
round it in procession repeating prayers. . When they 
arrived at the grave, the relations and friends of the 
deceased rabbi> one after another, approached the 
corpse, holding one of his great toes in each hand, 
imploring him to forgive all the offences they had 
committed against him in his lifetime, and not to 
report evil of them in the other world. Four plain 
boards loosely joined like the sides of a box, but with 
no bottom, are fitted into the grave, and the body is 
laid between them. The Jews do not use close 
coflSns, in order that the body may the sooner decay ; 
for as long as it remains, it is supposed to suffer pain 
from worms. Thus the rabbi was interred by the 
chiefs of the congregation. Some earth, which was 
brought from the Holy Land, was thrown upon the 
corpse, and the so-called coffin was covered with a 
plain board. Those who stood near the grave then 
threw in some earth, and all present united in the 
following prayer : " He is the rock ; His work is per- 
fect, for all His ways are judgments ; a God of truth, 
just and upright is He. He is the rock ; He is per* 
feet in all His work. Who is it that can say unto 
Him, What workest Thou ? He govemeth above and 
beneath; He killeth and maketh alive; He maketh 
to go down into the grave, and bringeth up again. 



130 THE MODBRN HEBBEW. 

He is the rock ; He is perfect in all His doings. Who 
is it can say unto Him, What doest Thou ? He it is 
who speaks, and it is done ; He works mercy unto us 
for nought, and for the merits of him who was bound 
as a lamb. Be attentive and do. He is righteous in 
all His ways ; He is the rock ; He is perfect, long- 
suffering, and full of mercy. O, have pity and com- 
passion, we pray Thee, on the fathers and the children; 
for Thou art the Lord of forgiveness and mercy. Thou 
art righteous, Lord I to kill and to make alive ; for 
in Thy hands are deposited all the spirits. Far be it 
from Thee to blot out our remembrance, but let Thine 
eyes be upon us with mercy, for Thou art the Lord 
of mercy and forgiveness. Yea, if a man lives one 
year, or he lives a thousand years, what profit hath 
he? Behold, he is as though he had never been. 
Blessed be the true Judge who.killeth and maketh 
alive ; blessed be He, for His judgment is true, and He 
perceiveth all things with His eye, aud pays unto man 
L reckoning an/judgn,ent, Lk aU Tgive praise 
unto His name. We know, Lord ! that Thy judg- 
ment is just ; Thou art justified with Thy words and 
the merits of Thy justice, and none can complain of 
the order of Thy justice. Kighteous art Thou, 
Lord! and upright is Thy judgment, — a true Judge, 
and judgest true. Blessed be the true Judge, for all 
His judgments are just and true. The souls of all 
Uving arfin Thy po^er ; justice filleth the right hand, 
and power. have compassion on the remnant of 
the sheep of Thy hands, and say to the angel, Stay 
thy hand. Mighty in council and great in work; 
behold Thine eyes are open upon all the ways of the 



FUNERAL GEBEBCOinra 131 

children of men, to give to every man according to 
his ways, and the fruit of his works. To show that 
the Lord is upright, He is my rock, and there is no 
unrighteousness in Him. The Lord gave and the 
Lord hath taken away, blessed be the name of the 
Lord ! And He, being full of compassion, forgiveth 
iniquity, and doth not destroy ; yea, frequently tumeth 
away His anger, and doth noVrtir up dl Hia wrath." 

As soon as the grave was filled up, all present went 
away as fast as possible, lest they should hear the 
knock of the angel, who w supposed to come and 
knock upon the grave, saying in Hebrew, '* Wicked ! 
wicked! What is thy pamki** That the reader 
may know what this pasuk means, it is necessary to 
state that every Jew's name has a pasuk — {.e., a 
verse of Scripture — attached to it, as for instance, to 
my name, EHeser, belongs the pasuk in Psalm xxiL 
11 — "Be not far from me, for trouble is near; for 
there is none to help." In Hebrew this verse com- 
mences with an t4, Aleph, and ends with a *^, Reah, 
the first and last letters of the name ; the intervening 
letters are also to be found in the verse. And so 
every Jewish name has a pasuk which he is taught as 
soon as he is able to speak. He repeats it in Hebrew 
every day, in order that he may be able to answer the 
angel when he comes to the grave. If he is not able 
to answer what his pasuk is, then it is said that the 
angel beats him with a hot iron till he breaks his 
bones. 

Before leaving the burying-ground, it is customary 
amongst the Jews to pluck some grass and throw it 
behind, saying, '' They shall spring forth from the city 



132 THB HODEBN HEBREW. 

as the grass of the earth/' They do not enter a 
house until they have washed their hands and said, 
''He will swallow up death for ever^ and the Lord 
God will wipe away the tears from off all faces ; and 
the rebuke of His people will be removed from off all 
the earth ; for the Lord hath spoken it." They also 
repeat the 91st Fsalm^ beginning at the last verse of 
the 90tK 

When we returned home from the fiineral of my 
relative/ those most nearly related to him sat down 
upon the floor according to the Jewish custom^ and a 
low table was placed before them containing hard 
boiled eggs^ some salt, and a small round loa£ Each 
took a small portion in order to break the jGEust which 
they professed to have kept from the moment of the 
decease. One of the greatest tokens of sorrow amongst 
the Jews for the death of their relatives is the rending 
of their garments. ^ This is done as follows: On the 
decease of a brother or sister, wife, son, or daughter, 
they cut with a knife one of their garments, and then 
rend it about a handbreadth in length. . On the decease 
of a fiekther or mother, the rent is made in the same 
manner on' the left side in all the garments. The 
second token of mourning is sitting on the floor with*" 
out shoes, which they continue to do for seven days, 
during which time they neither go out nor transact 
any business. During these seven days, free access is 
allowed to every one, friend or stranger, for visiting 
the bereaved family. The third token is not to cut 
the nails, nor to take a bath for thirty days. For 
eleven months, the sons or nearest relatives of the 
deceased repeat three times a day the Eadesh — a 



A DEAD MAN WANDEBIKO. 133 

prayer which is considered as having sufficient efficacy 
to deliver the deceased from hell. This prayer has to 
be repeated in the presence of no fewer than ten Jews, 
who have passed the age of thirteen,. That the 
reader may have an idea how important and valued the 
Kadesh for the deceased is, I will introduce an anec-< 
dote which is believed among the Jews at large to be 
true. , 

*' Babbi Manasseh was travelling in Spain, and saw 
on a hill at a great distance a man with a bundle of 
sticks on his shoulder, who, through acquaintance with 
the Cahala, he knew to be dead. As the rabbi gazed, 
he saw the dead man take the sticks from his shoulder, 
strike a light by rubbing two pieces of wood together, 
kindle a fire, and lay himself down, when he was soon 
consumed to ashes. Then came the angel Gabriel 
with a broom in his hand and swept the ashes to* 
gether, and from them the dead man arose to life ; on 
which the rabbi asked him what he was guilty of while 
he lived, that he should have to go through such tor- 
ments ? He replied, ' I have now been dead twenty 
years; I was a most wicked Jew, doing everything 
vile except murder; and the moment I died, I was 
doomed to go day by day for a hundred years to collect 
sticks in a wood, to set them on fire, and to be con- 
sumed as you have seen this day. Twenty years of 
the time have expired, but, alas ! eighty reiAain.' The 
rabbi rejoined, 'Is there no help for you in the lower 
world/ The dead man answered, * Yes ; I have a son 
living at Andalusia in Spain, and if he would say 
Kadesh I should be redeemed from my torments.' 
*Then,' said the rabbi, *why did not your son say 




134 THB HQDBBH HEBBEW. 

Eadesb, according to the Jewish custom ? * The replj 
was^ * I was so dreadfully wicked that I did not deserve 
it; acting unkindly to my children while I sinned 
against God/ At this statement the rabbi promised 
to visit the son^ and set out on his journey forthwith. 
After travelling many leagues, he entered a synagogue, 
and in the midst of the congregation inquired about 
the deceased people, and particularly the man .who 
died twenty years ago; but the answer was, 'That he 
must not inquire as that person was very wicked, and 
his name should not be mentioned in Z synagogue/ 
He told, however, what he had witnessed, and at 
length found out the son, who no sooner heard of his 
father's condition than his heart melted, though he 
stated that he had neglected to say Eadesh because 
his father had acted most wickedly to himself, his 
family, and his God. The rabbi entreated him to say 
Kadesh. That night he did so in the midst of the 
congregation; and between eleven and twelve the 
curtains of the rabbi were drawn aside, and the dead 
man appeared with one shining spot upon his body, 
and thus spoke : ' See the utility of saying Kadesh ; 
the first my son uttered has deUvered me from one 
year's torment, and every time he does so I shall have 
a year less to suflfer/ The son was very diligent, and 
when he had said Eiidesh the eightieth time the 
father appeared again to Babbi Manasseh as a shining 
light, all glory, and kissed him, and said, ' Go and tell 
the Jews at large the importance of saying prayers for 
a departed spirit ; now my soul is perfected, it will go 
into paradise, and my sins shall be thought of no 
more/" 



BEFTJ8E TO BE A BABBI. 13$ 

After the decease of my cousin, his congregation 
wished me to become their rabbi, though I was still 
very young; but this I refused, and remained only for 
a few weeks until another rabbi came, when I returned 
home. 



136 THE MODERN HEBREW. 




CHAPTER XXI. 

DISBT7FFI0N OF THE SECT CHABAD ; REASONS WHT I WAS OOH- 
SIDERED BY SOME JEWS AS A MIRACLE - PERFORMER ; MT 
JOURNEY TO THE EAST; AND MY ACQUAINTANCE WITH THE 
MISSIONABIES IN CONSTANTINOPLE. 

lUmNG the year of my travelling in BossiA, 
a great change took place in the sect Chabad, 
to which I belonged. The leader of the sect, 
Babbi Mendul Schnerson, died, and left six sona. In 
his will it was found that the youngest son, Rabbi 
Samuel, was appointed leader ; but the orthodox Jews 
were not satisfied with the will, for they wished to 
have the second son, Rabbi Lion, for their leader. 
Hence arose a quarrel among the Chabad sect, and 
a disruption ensued. Rabbi Lion left Lubawitz, the 
residence of his father, at the urgent request of his 
party, and took up his residence in Kopest, a small 
town in the province of Mohilew. Rabbi Samuel re* 
mained in Lubawitz with his brethren, and the wealthy 
of his sect were his party. 

Immediately upon my arrival at home, I went to 
Lubawitz to see the grave of my beloved Rabbi Mendul, 
and prayed there for some hours. I visited all his 
sons ; but had no sjrmpathy with any of them, as I 
found in none of them the spirit of their father. I 



ELIESEB AS mBACOEiBS-PEBFORMEB. 137 

therefore resolved to bring forward my new doctrine, 
which was a mixture of Eabbinism and Earaitism, and 
commenced preaching it very carefully. For four 
months I preached in my native province, and suc- 
ceeded in obtaining some disciples, and especially those 
who considered me as a miracle-performer. Why I 
was so called will be seen from the following : — 

At one time I visited a sick Jew, and gave to him 
some cabalistic remedies, which were as follows : Soi^e 
almonds on which I wrote in Hebrew, ^•jaM— ?.«., 
initials of four Hebrew words, wHch signify in English, 
" Thou art ever strong, Lord." He was to eat three 
almonds three times a day; and because the man 
recovered, it was considered that a miracle had been 
performed. 

Another day I visited a poor man, who had been 
confined to bed for some days, I told him, before 
leaving, that I would call next day for him, and that 
he should accompany me to the synagogue. Accord- 
ingly, when I visited him on the following day, I 
found him dressed and waiting to go with me. The 
Jews who were assembled in the synagogue, and who 
knew that Benjamin had been ill, were amazed to see 
him come in with me, and thought that I performed 
a miracle. In this instance, as in the former, I also 
firmly believed that I had wrought a miracle ; whereas, 
I now look upon it as quite natural. Both men had 
a firm belief that I was such a holy man that God 
would not deny my request, and this belief led them 
to exert themselves as above mentioned. 

On another occasion I advised a Jew to deal in wax, 
at the same time giving him my blessing ; and as he 



138 THE MODERN HEBREW. 

was Buccessfol, and soon made a fortune^ it waa ccm-- 
sidered that I had performed a miracla 

Many Jews used to come to me for advice, and a 
blessing on their business. Others requested me to 
jnray for the healing of their sick. Others^ again, 
desired spiritual counsel; and when I gave a blessing, 
or a cabfidistic remedy, or any advice to a Jew, he, as 
well as myself, believed that I had pow^ from God to 
do it. . 

However, I was not happy, and so I resolved to 
undertake a journey to Palestine, where I could ex* 
amine the places connected with the Bible and with 
the Talmud, and so obtain a clearer view of ev&cj" 
thing, ascertain what I ought to do in connection with 
my new doctrine, and how to do it. 

In July, 1868, I left my native place for the East, 
and visited many towns which I had not seen before. 
In Taganrog, where I arrived in August and remained 
for five weeks in order to take sea-bathing, I heafd 
for the first time of missionariea Taganrog is the 
town where the Emperor Alexander I. of Russia died, 
in 1825. It stands on a high promontory, near the 
north-eastern extremity of the Sea of Azof. The 
climate is temperate and remarkably healthy; and 
therefore I resolved to remain there, in order to recruit 
my health and enjoy the rest I was so much in need 
of. In the hotel I met with several Jews from Con-« 
stantinople, and heard them speak of the missionaries 
there. I eagerly inquired what missionaries were, 
but could not obtain much information respecting 
them. I was told, " You will hear of them when -you 
go to Constantinople." 



FIBST TIME IN THEATBE. 139 

From Taganrog I went to Eertcb, a seaport town 
of Russia, which was celebrated as a stronghold against 
the Anglo-French expedition during the siege of Se- 
bastopol, in 1854«-55. I remained in Kertch during 
the Feast of Tabernacles, and preached several times 
with great success, and was requested to stay there 
as a preacher for some months, in order to stir up 
the Jews ; but this I was unwilling to do, my object 
being to come £ist to a clear understanding with 
myself; for the many conversations I had had with 
infidels in Charkof, and Bostof, and Taganrog, had 
made some sceptical impressions upon me. I there- 
fore resolved to observe very minutely every thing, 
every religious conversation, and every religious form 
with which I should become acquainted in my joTimey. 

From Eertch I sailed by steamer to Odessa, the 
most flourishing seaport towu of Russia, which is 
situated on the east of the Black Sea. I remained 
in Odessa for a few weeks ; and here for the first time 
I indulged in worldly pursuits and pleasures. I there 
met with an intimate friend, who had formerly been 
my colleague in the Babbinical Academy. We were 
greatly pleased to meet again ; but I soon found that 
our religious views now widely differed, I remaining 
still a bigoted Jew, while he had become somewhat 
of a sceptic. I accompanied him to the theatre, for 
the first time in my life ; but I did not imderstand 
much of it, as the play was in the Italian language. 
The next evening I declined to go with him, as I did 
not like it; but he persuaded me, saying the play 
would be in Russian, which I . understood and would 
like. During my stay in Odessa, he drew my atten-^ 



140 THE MODERN HEBBEW. 

tion to many things of which I had not the slightest 
idea previously. 

All this, however, did not really amuse me, for my 
religious studies were more precious to me than all the 
pleasures of this world. After spending an evening 
with my friend in the theatre, or in any other place of 
worldly amusement, I would go home and read nearly 
the whole night in the book ZohaVy in order to purify 
my soul after being in unclean places. 

In this town, also, I was sometimes cheated and 
robbed, and I made such experiences as I had never 
before dreamed of. There agam I heard of the mis^ 
sionaries iji Constantinople, but could obtain no more 
information than in Taganrog. But this I was told, 
that the son of the rabbi from Odessa, when he went 
for a visit to Constantinople, was caught in the mis- 
sionaries' net. 

Never in my life was I so tired of any place as of 
Odessa, and I left it with the impression that the man 
who spends his time in religious intercourse is much 
happier than he who lives in pursuit of worldly 
pleasures. 

In the beginning of 1869, I found myself in the 
capital of the Ottoman Porte, where I was received with 
open aims by my Jewish co-religionists, who, perceiving 
my searching spirit, made it their first care to warn 
me of the missionaries, and to put me on my guard 
against their "insidious arts to' entrap the unwa^ 
into Protestantism." An unconquerable feeling of 
curiosity arose within me. What are missionaries? 
What are Protestants? I asked myself. What kind 
of persons could they be of whom the Jews speak only 



eueseb's desire to see the missionaries. 141 

with curses and anathemas? Fufifed up with pride 
and conceit, and sure of victory in bringing them to 
see they were in error, I sought an interview with 
them. 

My Jewish Mends, in great alarm, endeavoured to 
dksuL me from mnmnia risk 8odangen)u8; but, 
despising all remonstrances, I determined to have my 
own way in the matter. 



END OF PART I. 



^att M. 



THE lEBKEW CHRISTIAN. 



AN ACCOUNT OP HOW THE AUTHOB WAS PBIYILEGED, NOT ONLY 

TO BELIEVE IN CHBIST, BUT ALSO TO SUFFEB FOB HIS SAKE, 

AND TO TESTIFY OF HIS GBACE TO JEWS AND GENTILES. 

ALSO, A GLIMPSE INTO THE COBBUPTION OF THE 

BUSSIAN GOVEBNMENT OFFICIALS IN THE 

NINETEENTH CENTUBY. 



EAGER TO SPEAK TO AN APOSTATE. 146 



CHAPTER L 

MY ACQUAINTANCE WITH THE MISSIONARIES ; A CONYERBATION 
CONCERNING THE MESSIAH ; THE JEWISH HISTORY OF 
CHRIST; MY CONVERSION AND BAPTISM; A LETTER FROM 
REV. A. TOMORY TO THE JEWISH MISSION COMMITTEE ; IN- 
TIMATION TO MY RELATIONS AND FRIENDS IN RUSSIA THAT I 
HAD FOUND THE EXPECTED MESSIAH ; A LETTER FROM REV. 
A. TOMORY TO F. BROWN-DOUGLAS, ESQ. 



w 



E day in 1869, as I was standing outside 
the door of my lodgings, with the son of my 
host, I was rather startled, as a gentleman 
passed, to hear my companion suddenly exclaim, 
amidst a volley of abuse and execrations, " There goes 
that apostate who was once a teacher in our Jewish 
school, and now he has deserted us. We are all very 
sorry that he fell into the trap of the missionaries, for 
he was a pious Israelite, but through them he became 
a follower of the Crucified One." 

His words made me very eager to speak to that 
apostate, and to learn from his own lips the reason of 
his falling into the snare of the missionaries. I im- 
mediately made an excuse for leaving my host so 
abruptly, and followed the young Protestant, whose 
name was Gutman, imtil he had passed the bounds of 
Galata, which is the Jewish quarter, that I might not 

L 



146 THE HEBREW CHBISTIAK. 

be seen by the Jews, speaJdng to an apostate. When 
we came to Peia, I went up to Mr. Qutman, and 
inquired from him the way to the Eussian Post. This 
I did in order to open a conversation with him. He 
evidently imderstood me at once, and asked if I was 
of Eussia. On my answering in the affirmative, he 
said, ** And what is heard there of the Messiah V My 
answer was, " We believe in Eussia, as all the Jews 
throughout the world, that the Messiah will come, and 
this is one of the articles of our faith, to believe in 
his coming, and * to expect him every day.' " 

I accompanied Mr. Gutman to the house of Bev. 
A. Tomory, then to Mr. Landsmann, with whom I had 
disputes for several hours each day. On the first day 
as I left Mr. Landsmann, he gave me a copy of the 
New Testament in Hebrew, and I did not retire to 
rest until I had read it through. As it was the fiisl 
time I had read this blessed book, it made upon me b 
very peculiar impression. I compared it with the 
book Toldoth Jeahu, i.e., "the book of -the generation <^ 
Jesus." This book was fabricated by unknown rabbis 
who employed all the means which enmity and ingen 
uity could supply, to perpetuate and strengthen th< 
prejudices of their nation against Christ. The bool 
was published in Hebrew, with a Latin version, in th 
year 1681, together with a refutation by Wagensei] 
For a long time the Jews were exceedingly careful t 
conceal this book from the eyes of Christians; ant 
since copies have been obtained by Christians, an< 
published to the world and refuted, the Jews i 
general disowned it. But manuscripts in Hebrew ai 
universally circulated among the Jews, and more tha 



COBIPARING THE GOSPELS WITH " TOLDOTH JESHU." 147 

that, Jewish children are taught it like nursery rhymes, 
and thus grow up with prejudice against the historical 
relations of the gospels, very difficult to eradicate from 
the Jewish mind. They who have ever spoken to a 
Jew concerning the history of Christ, must have heard 
the reply, " You believe what is said in the gospels, 
but we know the real history of Jesus better." 

After I had finished reading the New Testament I 
retired to bed, but as I could get no rest, I got up 
and paced my room, comparing the history of Christ, 
as I read it in the gospels, with that which was rooted 
in my mind. I said to myself that both described 
Jesus as one who performed various miracles. Accord- 
ing to the Gospel by John, he worked those miracles 
because the fulness of the Godhead dwelt in him, but 
according to the Jewish history, he accomplished them 
by the virtue of Shemhamphorash, or " the ineffable 
name of God." I could not come to any conclusion, 
and therefore went next morning very early to the 
missionaries, and had again a conversation with them, 
which lasted for several hours. On my return home, I 
searched the Bible with great earnestness, comparing 
scripture with scripture, and every day I went to the 
missionaries, disputing with them for several hours. 
At last I came to the knowledge that the Messiah 
has indeed come, and that Jesus is the Messiah, 
according to Moses and the prophets. An especial 
impression was made upon me by the tenth verse of 
the forty-ninth chapter of Genesis. "The sceptre 
shall not depart from Judah, nor a lawgiver from 
between his feet, until Shiloh come ; and unto him 
shall the gathering of the people be." A great change 



148 THB HEBBBW CflRISTIAlf. 

took place in me after my conversatioDS with tha 
missionaries. My natural pride seemed to fly' from 
me ; all my fSEincied holiness and righteousness appeared 
as filthy rags ; I felt the need of a Saviour^ but oould 
not, as yet, accept Christ in my heart. My knowledge 
of Him was only that of the understanding. I could 
draw near to Him with my mouth, but my heart' was 
fiup from Him. To the missionaries I unbosomed my 
spiritual trouble, and told them I should be happy if 
I could receive Christ into my heart, as I had reoeiyed 
Him into my understanding. They replied that they 
could instruct me about Christ from the Scriptures, 
but that He could only come into my heart when I 
opened it to Him in earnest prayer, for we have the 
promise of Qod that He is near to all who call upon 
Him in truth. I went home and entreated the Loid, 
with tears, to show me the truth, whether Jesus was 
really the Messiah, and if He were, then to give me 
love to Him. The gracious Saviour had compassion on 
me, and revealed Himself to me, as He does to all those 
who come to Him in faith. He gave me love, hope, 
and trust, and I yielded myself entirely to Gtxi's 
guidance. I asked Mr. Tomory to instruct me in the 
Christian doctrine. 

After about ten weeks, under his teaching, I was bap- 
tised in the Mission Chapel, 19th April, 1869, in the 
presence of a large congregation of Jews and Christians. 

That the reader may have an idea of my spiritual 
state at that time, I think it well to give a letter, horn 
the Rev. Alexander Tomory to F. Brown-Dougla£^ Esq., 
which was published in the Free Church JReoord, 
June, 1869. 



ENCOURAGEMENTS TO PBIENDS OF ISBAEL. 146 

" CONSTANTINOPLB, 26th AprU^ 1869. 

"Elieserwas baptised last Sabbath, the 19 th of 
April. It was a peculiarly interesting occasion. His 
baptism created such a stir in the Jewish community 
that our place of worship was crowded in every part 
with Jews. 

" The leadings of the Lord with his soul were remark- 
able from the beginning, and we trust the Lord will 
perfect in mercy all that concemeth him. The Lord 
drew him, and taught him, and baptised him with the 
heavenly baptism ; the time of his inquiry was a time 
of overflowing mercy. It was one continuous stream 
of life and light that the Lord seemed to send into 
this frail vessel — ^he could often scarcely bear it. And 
yet he was not spared the sighings and cryings. One 
night his pleadings were nearly as follows : ' Thou wilt 
by no means cast out those that come unto Thee. 
Here I am, I cannot go away till Thou receivest me 
in covenant love/ 

"These words he repeated again and again in Hebrew, 
and a gracious God heard him. When he rose from 
his knees, he felt an assurance that only the spirit of 
adoption can give. He is a renewed, happy, saved 
soul. His history is one of a revival hera We trust 
he will be spared, and prepared to be a living witness 
for the truth. 

" The history and the conversion of this man may 
really be an encouragement to committees, to societies, 
and to all the friends of Israel Yenly there is a 
remnant according to the election of grace. The time 
to favour Zion seems truly near. 

'' I asked Dr. Thomson to administer baptism to him. 



150 THB HEBREW CHBISTIAK. 

With the Doctor, although he is many years now out 
of Jewish work, it is still the Jew first ; and I knew 
he would consider it a gratification and a privilege to 
administer baptism to such a convert. My text was 
from John i. 46 : * Ck>me and see/ The crowd 
listened very attentively; and a young man, who is 
only here for a few days, called yesterday and said: 
' The words " Come and see " ring in my ears ; I wish 
to hear more.' He has means, and he is down in the 
Home, listening to the Word of Life. Remember us 
in your prayers. Next Sabbath we have our half- 
yearly communion, and Elieser will be among the com« 
pany." 

The day of my baptism was to me a day of rejoidng 
and victory, and the following few weeks were the 
happiest time of my life ; for I did not and could not 
see what lay before me in the future. Nor did I 
then know that the words which the Lord spake of 
Saul of Tarsus, '' I will show him how great things he 
must suffer for my name's sake," were spoken also to 
me. It was during this happy time that I wrote to 
my relations, and to my former instructors and col* 
leagues, telling them that I had found our expected 
Messiah in Jesus of Nazareth. I thought it my duty 
to acquaint my friends in Russia with the step I had 
taken, and I did it with great joy, in the hope that 
some of them would also be saved through my feeble 
instrumentality. 



^ 



HT FIBST ZEAL IN FBEAOmNQ THE GOSPEL. ]5t 




CHAPTER IL 

HT FIBST ZEAL IN PREACHINa THE GOSPEL ; MT SEVERE ILLNESS ; 
ENGAGEMENT AS TEACHER IN THE MISSION SCHQOL ; ARRIVAL 
OP A JEWISH DEPUTY FROM RUSSIA TO CONFER WITH ME ; BY 
BRIBERY OF JEWISH GOLD I WAS MADE PRISONER, AND CON- 
VEYED ON BOARD A RUSSIAN VESSEL TO ODESSA ; EXTRACT 
FROM THE *' FREE CHURCH RECORD '' OF DECEMBER, 1869r 

|FTER my baptism, I could no longer refrain 
from proclaiming the Gosp6l to my Jewish 
brethren ; and although Mr. Tomory advised 
me not to go to the Jewish quarter for a time, lest 
the Jews should be violent with me, I could not help 
going and preaching to them in the streets of Con- 
stantinople. The rabbi invited me to his house; 
and in company with Mr. Landsmann I went there^ 
and expounded the truth of the Gospel, not only to 
the rabbi, but to a number of Jews who were present. 
The rabbi told us that he had written to my family, 
to inform them of the step I had taken, and of the 
disgrace I had brought upon them and upon the Jews 
in Constantinople, who had received me with great 
kindness and honour on my arrival in the Ottoman 
Empire. 

The excitement and agitatipns of the past few 
months were not without eflfect on my physical frame ; 



152 THE HEBBEW CHRISTIAN. 

and in a short time after my baptism I was laid low 
with a severe attack of typhus fever, which for some 
weeks threatened to bring me to the grave. But I 
was very happy, having no fear of death. On the 
contrary, I would gladly have departed, to be with 
Christ, if such had been the Lord's will; but He 
willed that I should abide in the flesh, to testify of 
His grace and mercy. I slowly recovered; and as 
soon as my health and strength returned, I entered, 
on 29 th September, with great alacrity and much 
prayer, upon my work in the Mission School, and was 
full of joy at the opportunity of serving the Lord in 
such a good cause. Little, however, did I or any 
member of the mission dream of what was before me. 
The reader wiU remember that, in the foregoing 
chapter, I mentioned that, directly after my baptism, 
I intimated to my relations and Mends in Bussia 
that I had found the expected Messiah, and that 
Jesus was He, and I was become His disciple; and 
I told them that if they wished to be saved they must 
accept Him, for He is the Angel who is spoken of in 
Job xxxiiL 23, 24. Every letter contained many 
proofs from Moses and the prophets that the Messiah 
has come, and that Jesus is the expected son of David 
of whom the Psalmist speaks, Ps. ex. : " The Lord 
said unto my Lord, Sit Thou at my right hand until 
I make Thine enemies Thy footstool," With these 
letters my relatives and friends went to the chief 
rabbi, to whom I had also written a letter. A solemn 
council was held, and a resolution passed that a deputy 
should be sent to Constantinople to confer with me, 
and persuade me to return with him to Russia. This 



SPIRITUAL POOD FOB THE HOUK OP TRIAL. 153 

deputy, who was one of my nearest relatives, arrived 
about the middle of June ; but as I was seriously ill 
at that time, he did not present himself either to me 
or to tiny of the Mission for a few weeks, until I 
became better. From our first interview, he and the 
tabbis used their utmost endeavours to induce me 
to give up my faith in Christ. But finding that 
aU their eflforts were unsuccessful, they turned in 
bitter anger, and took a solemn oath not to leave 
unturned any stone until they had succeeded in 
removing me from Constantinople; thinking that in 
Russia they would be able to force me to return to 
Judaism. They did not delay to carry out their 
intentions. 

I shall never be able to forget the 2nd of October, 
1869, nor the grace of God in giving us spiritual food 
to strengthen us for the hour of trial On that morn- 
ing, when I visited the Rev. A. Tomory, neither he 
nor I dreaming that it would be the last time of see- 
ing each other under his roof, nor thinking in the 
least what was about to happen, we read together the 
eighth chapter of the Epistle to the Romans, the last 
five verses of which especially comforted me gtreatly 
from that day to the present time. After reading and 
prayer, I returned home. In the afternoon the deputy 
visited me, and found me studying geography, with a 
large map before me. He asked me to show him 
where Mohilew was, and when I did«o, he said that he 
hoped one day to see me thera He then requested 
me to take a walk with him in the fresh air, that we 
might have some conversation, adding that he was 
very anxious to learn all he could about Christ. Full 



154 THE HEBREW CHBI8TIAK. 

of joy with the thought of such a change in him, who 
was recently so bitterly opposed to Christ and Bjb 
doctrine, I gladly agreed to accompany him, and thus 
embrace the opportunity of explaining to him the lor* 
ing kindness of our Bedeemer. 

Scarcely, however, had we reached the open street 
of Qalata, when I was seized by a Russian policeman, 
dragged before the Russian consul, and lodged in the 
prison of the Russian chancery on the plea that I had 
left Russia in order to escape the military conscription. 
In vain I pleaded that I was now a Turkish rajah, that 
I had one brother in the army, and therefore, according 
to Russian law, it was optional to me to enter military 
service. All my representations, as well as those of 
my Christian friends, were of no avail, for Jewish gold 
was very potent, and the officials had been bribed 
therewith. Accordingly, the Russian consul expressed 
his determination to send me to Russia, in the Odessa 
steamer, on Tuesday the 5 th of October. 

I think it will be interesting to the reader, if I 
give an extract from a letter of Mr. Tomory, which 
appeared in the Free Church Record of December, 
1869: "Who knows how much they have spent 
besides in bribery to be able to carry out so success- 
fully such a daring act of seizing an innocent man in 
the open street of Constantinople, to be shipped off to 
Russia, there to be condemned^to go to Siberia, or to 
the mines, or to a perpetual dungeon. We applied at 
once to the native Protestant chancery, and the Porte 
asked the restoration of its subject, seized in this 
unlawful and violent manner. I applied also to the 
Russian consul, to induce him, by a statement of the 



ELIESEB ON BOABD THB BUSSIAN STEAMER. 155 

facts, to set Elieser at liberty. We got other Christian 
friends of influence and standing to take the matter in 
hand. They tried to arrest the man in his daring act 
of religious persecution, but it was all in vain. On the 
5th October, the .poor man was sent ofif to Odessa. He 
felt happy and cheerful. All the members of the Mis- 
sion were permitted to go on board, and to take leave 
of him. We recommended him to God and to the 
word of His grace. Elieser will, by the grace of God, 
adorn the doctrine of the Gospel, and witness a good 
confession wherever he goes. .He carries with him a 
firm faith and a martyr's spirit His interview with 
the Bussian consul here, and the answers he gave him, 
remind one of Paul before Festus and Agrippa ; but.it 
would be a pity if such a man should be allowed, 
through neglect, to rot in a dungeon. We feel it a 
duty to do what we can for his liberation. I sent a 
female member of our congregation to Odessa — a, kind 
Phoebe. She is from there, and knows all the ways of 
that land of bribery and tyranny. Dr. Schauffler 
wrote to a very influential man there. The Eeformed 
pastor and other Christian brethren have promised to 
do their utmost, that the governor-general, upon whom 
perhaps the whole issue depends, may do him justice. 
Elieser is a victim of persecution, but he has done no- 
thing. His elder brother serves in the army, and this 
exempts him, according to Bussian law. He is of 
weakly constitution, and quite unfit for military ser- 
vice. We have therefore good hope for his restoration. 
May the Lord bless the means, and hear in mercy our 
supplications. Heavy as these tidings are, the whole 
tale is not yet told. While the policeman was taking 



156 THE HEBREW CHBISTIAN. 

Elieser to prison, they passed by Selinger's shop. The 
former called to him to come to his rescue. Selinger 
merely laid his hand on the arm of the policeman, and 
said, 'What right have yon to apprehend him, he 
being a Turkish subject?' But the policeman was 
bribed, and he brought against him a fialse charge, and 
Selinger was put into prison, and threatened with a 
lengthened confinement. All our applications for his 
release failed, and we felt that it depended upon the 
goodwill of our persecutor to release him. If spoken 
to in a friendly way, he might waive his right of 
punishing him, and pardon him. But who was to 
undertake the task ? I could not go, because he wai 
a^g^ against me that I applied to the British authori- 
ties. I set out on Friday morning to seek some 
friend who would undertake that errand of love. Miss 
Whittet, at the same time, made up her mind to go 
herself to the consul, and intercede with him in behalf 
of the prisoner, and he actually gave her the promise ; 
and when, a few minutes later, the Prussian chaplain 
called on him — ^whom I had sent — ^he said, ' I haye 
promised to the English lady that the prisoner should 
be released next morning.' Selinger was liberated 
aft-er five days' confinement, and rejoices to have been 
found worthy of suffering shame for Christ's sake." 



THE JEWISH TRIUMPH. 157 




CHAPTER IIL 

THE JEWISH TRIUMPH ; MY ANSWER TO THEIR TRIUMPH ; THE 
TERRIBLE NIGHT ; THE TEMPTER ; HELP AND STRENGTH FROM 
THE LORD. 

|QE reader has already seen from the letter in 
the foregoing chapter that I was conveyed a 
prisoner on board a Russian vessel, which was 
to set out in the afternoon of 5th October for Odessa, 
and that all the members of the mission were permitted 
to go on board to take leave of me. A little before 
the hour of separation my relative and several other 
Jews, the chief of my persecutors, came on board with 
great triumph at having got me into their power. The 
members of the Mission quitted the steamer with tears 
and sobs, which at such a painful parting could not be 
restrained. One Christian friend remained to accom- 
pany me to Odessa. 

Very soon after this farewell from my friends, the 
vessel left the Bosphorus. My relative, who had main- 
tained a long silence, at length approached me, and 
said, " Now I. know that the God of Israel is the only 
true God, and that our great rabbi can perform 
miracles. When I went to Constantinople, the rabbi 
of Lubawitz gave me his blessing, and assured me that 
I should certainly bring you home again ; and more- 



158 THE HEBREW CHBISTIAK. 

over, you would return to the Jewish religion. One 
of his assurances is now in fulfilment, and I have no 
doubt that the other, of bringing you back from your 
errors, will also be fulfilled." I replied as follows to 
his triumph, that he should not deceive himself, '' The 
reason why my Saviour permitted me to faU into your 
hands, is that He has some wise purpose which I do 
not yet know ; but He has not forsaken me, and in 
due time He will deliver me from your cruelty. Con- 
cerning your faith in the rabbi, that he will reclaim me 
from my errors, I must say that he himself is in error 
in not following the teaching of Moses and the prophets; 
how, then, will he be able to convince me that Christ- 
ianity is false, and Talmudism true 1" 

The night was coming on, and my persecutors, find- 
ing they could make no impression upon me, retired to 
their berths. But another and greater tempter 
attacked me. As I paced the deck, hardly knowing 
what I was doing, my past life rushed before my mind ; 
the thought of my large circle of relatives and friends 
whom I must give up, and of the torments and indig- 
nities to which I had been subjected by my Jewish 
brethren, and of the separation from my Christian 
friends, came upon me with such force that I was 
overwhelmed with anguish of mind and bitter sorrow. 
Whilst thus reflecting, I heard the voice of an unseen 
being whispering in my ear : " Unhappy man ! unhappy 
man ! bethink thyself of thy position ; thou art 
entirely in the hands of the Jews ; they will conduct 
thee to thy native place, and as thou art a too sincere 
follower of Christ, thou wilt but excite the anger and 
contempt of thy relations and former co-religionists, so 



THE TERRIBLE NIGHT AND THE TEMPTER. 159 

that thy life will be in danger ; there is nothing better 
for thee than to get rid of thy present miserable con- 
dition by casting thyself into the sea, leaving the con- 
sequences of it faithfully to thy Master. Either He 
will miraculously rescue thee, as in olden times He did 
the prophet Jonah, or He will take thy spirit to dwell 
with Him for ever. The Jews, with their miracle- 
performing rabbi, wiU be fiUed with shame and remorse, 
for the world will be loud in condemning the conduct 
of those Jews who are triumphing over thee." 

The reader can perhaps imagine how I was half 
maddened by this suggestion, and was about to jump 
into the roaring waters, when an invisible hand re- 
strained me, and a passage which I had read on the 
2nd October with Mr. Tomory, a few hours before my 
seizure, came to my mind and brought me Ught ; the 
words are in the Epistle to the Romans, viiL 35-39 : 
'' Who shall separate us from the love of Christ ? shall 
tribulation, or distress, or persecution, or famine, or 
nakedness, or peril, or sword ? As it is written. For 
Thy sake we are killed all the day long; we are 
accounted as sheep for the slaughter. Nay, in all these 
things we are more than conquerors through Him that 
loved us. For I am persuaded that neither death, nor 
life, nor angels, nor principalities, nor powers, nor 
things present, nor things to come ; nor height, nor 
depth, nor any other creature, shall be able to separate 
us from the love of God, which is in Christ Jesus our 
Lord." 

Immediately I threw myself on my knees, and 
thanked the Lord for the light He had sent me, and I 
implored Him not to leave me alone for a moment, 



IGO THE HEBREW GHBISTIAN. 

for I was not able to fight with the tempter of 
souls. 

Oh^ how much we have to praise our heavenly 
Father for manifesting His Son^ that He might destroy 
the works of the devil ; and if we ask our blessed Lord 
for help, and trust in Him, we shall never be con- 
founded. May the Lord help us to put our trust in 
Him fully at all times. 

The following days I passed in conversing with my 
Christian friend, but mostly in speaking to the Jews 
of the love of God and His Son, Jesus Christ. 

Wo arrived at Odessa on 7th October about noon;. 
I was handed over by the captain of the vessel to the 
officers of the custom-house, and was sent from there to 
the office of the governor-general ; but unfortunately 
the governor was out of town. I was therefore con- 
ducted to the chief officer of the town, who seemed to 
have heard something of my misfortunes; for he 
received me with the utmost politeness, which was 
quite unusual for a Russian official, and leading me 
into his private room, he asked me to be seated, and at 
his request, I told him how I became a Christian. I 
drew my Bible from my pocket, and pointed out the 
passages which led me to believe in Christ. As I read 
them to him I observed his face become grave, and I 
said to him : " I trust that these words are precious to 
your excellency, as they are to me ; " and in the ardour 
of my love to Christ, I told him, with auimation, of the 
love of God which we receive through Christ. The 
officer sat silent while I spoke ; then he quitted the 
room with the words, " I will see what I can do for 

you." 



MY FIRST RUSSIAN PRISON. 161 

During this interview, many Jews had assembled 
in the adjoining room, and the officer went in to 
them. I waited for two hours hoping for my release, 
but instead of a messenger of liberty a Cossack at 
length entered the room, and bade me follow him at 
once. Without knowing where he was going to take 
me, I obeyed the mandate. When in the street, I 
inquired where he had orders to take me to. He 
replied, '* To the temporary prison," I then requested 
him to accompany me to a restaurant, as I wished 
some refreshment. He readily assented, knowing that 
he would receive a fee from me for doing so. Whilst 
I was taking my repast he drank glass after glass of 
wodka, i,e., whisky, so that I could easily have 
escaped from him, but I waited for the Lord's time to 
be set free; and instead of the Cossack conducting 
me to the prison, I had to take him, though not 
without great difficulty. However, we both arrived, 
and I was locked up in a filthy apartment with 
several prisoners. Scarcely was the door closed, when 
they surrounded me, and asked me where I came from. 
On my replying from Constantinople, they hastened to 
search my pockets, which, however, had already been 
rifled by an official before I was locked in the prison. 
I spoke solemnly to them in the words of the Apostle, 
" ' Silver and gold have I none, but such as I have, 
give I thee.* I have better things to give you than 
silver or gold." " What is it ? " they inquired, at the 
same time squeezing my cheeks to see if I had per- 
haps precious stones concealed in my mouth ; for one 
of them said if I came from Constantinople, I must 
have precious stones with me, and as they were not in 

M 



162 THE HEBREW CHRISTIAN. 

my pockets they must be in my mouth. But I 
replied, " I have no precious stones, but something 
much better/' ''What is it?" exclaimed they, 
impatiently. ** I will show you a way of escape firom 
the punishment of your guilt." With coarse laughter 
they glanced at the barred window, then at the door, 
as if to assure me of the impossibility of escape. 
Some of them looked inquiringly at me, as if thinking 
that I possessed some magic power. I told them that 
I spoke not of escape from temporal punishment but 
from everlasting condemnation. Some of them, 
touched by my words, asked me if there were any hope 
for them who were guilty of terrible crimes ? Tes, I 
said ; and then told them the narrative of the tlnef 
upon the cross, and that Christ was ready to receive 
them when they repented, for He came into the world 
to save penitent sinners. For some hours I spoke to 
these criminals, they quietly listening ; then I prayed 
with them, and my words were to tJiem as water on 
the thirsty ground. I spoke, and they listened, until I 
fell asleep on the prison floor. 



GOOD AND BAD TIDINGS. 163 




CHAPTER IV. 

MY FIRST VISITORS IN PRISON BRING ME GOOD TIDINGS ; MY SECOND 
VISITORS COME WITH THREATENINGS ; MY REMOVAL TO THE 
COMMON PRISON ; I AM TAKEN TO CONFER WITH THE RABBI ; 
I DISPUTE WITH HIM IN THE PRESENCE OF MANY JEWS ; THE 
KINDNESS OF THE RABBI TO ME ; MY REMOVAL FROM ODESSA 
TO BALTA. 

JTOBER 8th, 1869. — ^My first visitors in the 
prison were the Christian friend who had 
accompanied me from Constantinople, and two 
more from Odessa, who brought me the glad intelligence 
that there was great hope of my being soon liberated. 
They told me of the applications to the authorities 
which had been made, both by the Christian friends 
in Constantinople and those in Odessa. Though I 
found comfort in the thought of so many friends who 
were prajring and working for my liberation, I was not 
over sanguine, knowing by experience how easy it is 
to bribe a Russian oflScial, and how diligent the Jews 
are in doing so. 

Scarcely had these friends left me with the bright 
dream of freedom, when a second party of visitors 
arrived, consisting of my relative and several Jews, 
who informed that only two courses lay open to me : 
either entirely to renounce the Christian faith, in 



164 THE HEBREW CHBISTIAK, 

which case I should be restored to liberty, honour, 
and wealth for all the days of mj life; or to be 
imprisoned for the remaiuder of my life. Moved by 
the Spirit of the Lord, I addressed them earnestly, and 
with steadfast resolution, and explained to them that 
the happiness or sufierings here below, are nothing 
when we compare them witb the everlasting glory or 
misery ; and I concluded with the words : " My Saviour 
has released me once and for ever, and no jail can 
imprison me, for my soul is free from everlasting 
bondage, and the Lord is witb me, even here in this 
filthy prison, and where He is, there is light, happiness, 
and freedom/ The party then left, nor did they 
visit me again untU I was removed from that prison. 

Two days afterwards I was removed to the common 
prison, where hundreds of prisoners were together and 
could converse with each other. Some of them were 
imprisoned because they had no passports, others 
because they had neglected to renew those they had; 
others were murderers and criminals of the deepest dye. 
All there have one lot — they have but little food, and 
that little of the worst quality. 

My relative and Jewish friends, anticipating that 
these hardships would break my spirit, determined to 
try once more if it were possible to win me back to 
my former faith ; and with this view they bribed the 
Government officials to summon me to meet them at 
the house of one of the rabbis. Accompanied by two 
armed soldiers, I was one day escorted through the 
streets of Odessa, like some criminal, to the rabbi's 
house, where my relative and several other Jews 
awaited me. The rabbi greeted me kindly, and 



ESCOETED TO THE EABBI OF ODESSA. 165 

entered into a long dispute, reasoning with me in the 
most affectionate manner for some hours, while I 
calmly answered all his arguments. The Jews, how- 
ever, who were present could not be calm, and finding 
they could not answer my arguments, they became 
angry and were ready to strike me ; but the soldiers, 
who had been charged to bring me safely back to 
the prison, hastened to conduct me thither. I believe 
the Lord ordered that I should be thus escorted by 
soldiers, that they might protect me from the violence 
of the Jews ; for I am sure that, but for such protec- 
tion, they would have torn me in pieces. 

The next day I was again brought before the rabbi, 
who received me with even greater friendliness than 
on the preceding day. Instead, however, of renewing 
his arguments with me, he led me into an adjoining 
room, and taking me by the hand, he said : ** My son, I 
will not dispute further with you, for I fear God, and 
am convinced that you are an honest man. I can see 
that your belief is founded on the Word of God, and I 
envy your earnest faith." " Dear rabbi ! " I exclaimed, 
" if you admire and envy my creed, why do you not 
adopt it ? " *' Oh, no," replied he, with a mournful 
shake of the head, '' the religious belief which I have so 
long professed is too deeply rooted to be easily changed. 
Besides, I could never adopt Christianity, though at 
heart I am not opposed to it. God is merciful, and 
He has said ' the just shall live by His faith,' and if 
we each live up to our own convictions, and honestly 
follow them out. He will have mercy upon us in the 
last day." When I began to argue that there is only 
one way to be saved, and that one through the free 



166 THE HEBREW CHBISTIAK. 

grace of Christ, the rabbi, who was anxious to change 
the subject, interrupted me by inviting me to take tea 
with him. I was touched by his kindness, for I had 
expected to find in him a bitter opponent He took 
my hand and led me to the table where his family was 
assembled. The time passed quickly, bringing me to 
the hour for my departure to the prison. With tears, 
the rabbi and his family bade me farewell ; and the 
rabbi put a parcel of provisions into my hand with 
these words : " I know that in prison you suffer 
severely from hunger; you must, therefore, accept 
these few things which my wife has put up for you, 
and as for myself I will do my best to procure your 
release/' To the soldiers who escorted me, he gave 
some kopeks to buy wodka with. 

I had hardly entered the prison with my parcel 
when the prisoners surrounded me, seized my provis- 
ions, and divided them among themselves. I then 
addressed them, and they listened for more than an 
hour while I spoke of the bread of life, which Christ 
provides for all who put their trust in Him ; and 
when I had finished my address, and offered up a 
prayer, they all folded their hands and solemnly bowed 
their heada Great privileges were accorded me in 
that time of proclaiming the Word of God to many 
murderers who were on their way to Siberia. Twice 
a-week a transport was made of those prisoners who 
were condemned for life to the mines ; and as they were 
brought to that prison for a day's rest from their march, 
I seized the opportunity of preaching to them the Gos- 
pel, of which they had never before heard ; and I believe 
many were saved through my feeble instrumentality. 



ESCORTED FEOM ODESSA TO BALTA. 167 

During the time of my imprisonment in Odessa, my 
relative was bribing the oflScials to transport me to 
my native place in the west of Russia. Accordingly, 
I was one morning conducted, about eight o'clock, with 
a large number of my fellow-prisoners into the prison 
yard, where we were chained together in couples, and 
then three or four of these couples attached behind 
each other by a long chain, as is the custom in Russia 
when transporting prisoners from place to place. Some 
hundreds of people had assembled to witness the 
departure of the transport, and amongst them many of 
my enemies and some Christian friends. I was 
coupled to a Jew, who, preferring to be chained to me 
rather than to one of the criminals, earnestly begged 
the commander of the transport for this favour. This 
unfortunate man was being taken to Balta, for having 
been bold enough to say to the chief of the police that 
he would let him have nothing more from his shop, 
until he had paid what he already owed to him. The 
Jew was sent to Balta, his native place, by the high 
ojBficial who had arrested him. 

The roll having been called over, the mournful pro- 
cession proceeded to the railway station. We marched 
in a long line, our chains clanking at every step ; a 
number of soldiers with loaded arms guarded us. I 
was at first depressed in spirit, but soon found comfort 
by casting my burden on the Lord, feeling assured that 
He would always be with me and sustain me. Several 
Christian friends in Odessa, hearing of my misfortune, 
had assembled on the platform at the station to take 
leave of me and bid me God-speed. Among them 
was the old Christian friend who had accompanied me 



168 THE HEBBKW OHRISIIAK. 

from Constantinople, and others who had visited me in 
the prison. They were all very sorrowful, saying, with 
tears, how much it pained them to see me suffering 
such trials. I consoled them with the assurance that 
it was for some good purpose that Qod permitted me 
to be thus dealt with ; for I believe I had already been 
favoured by the Lord in being privileged to direct 
many of the prisoners to Christ. And who can tell 
how many more may hear the Word of Qod, and 
thereby be led to Christ through my feeble efforts ! I 
then addressed the Jews, who had assembled to see 
the transport, from the carriage windows ; and as the 
signal was given, and the train was slowly leaving the 
station, I observed the Christian friends speaking with 
great energy to the Jews. 

While the train was speeding rapidly along, I com- 
menced to preach the Gospel to my fellow-prisoners; 
and the commander of the transport, seeing me with 
the Bible in my hand referring to various passages, 
was surprised at so unusual a proceeding, and entered 
into conversation with me. On hearing the details of 
my unjust imprisonment, he immediately unlocked my 
chains, and I was free to proclaim the tidings of re- 
deeming grace to my companions until the evening, 
when we arrived in Balta, and were once more lodged 
in the town prison. 



FOUE DAYS IN PRISON AT BALTA. 169 




CHAPTER V. 

FOUR DAYS IN THE PRISON AT BALTA ; FROM BALTA TO OLWIOPOL ; 
A week's IMPRISONMENT ; FROM OLWIOPOL TO UMAN J ADDRESS 
TO THE PEASANTS. 

I HE four days of my confinement in the prison 
at Balta seemed to me to pass very rapidly, 
as I spent them in preaching the Gospel of 
Christ to Jews and Gentiles in the prison. The Jews 
residing in the town visited me daily, more, however, 
to abuse me than anything else, for the Jews in 
Odessa had acquainted them with my religious views, 
and had stirred them up against me. But the Jews 
in the prison heard me gladly. They said, " We 
listen to you willingly, for you speak to us from the 
convictions of your inmost heart, — and what comes 
from the heart goes to the heart." 

At the end of the four days my chains, which 
had been temporarily removed, were again put upon 
me, and I was conveyed, with a transport of prisoners, 
to Olwiopol. We journeyed for two days on foot, 
passing the intervening night in a peasant's house 
which had been prepared for us.- The dirty floor, 
however, was our only bed; and as the chains 
were not taken oflf from us, if one moved or turned 
himself in sleep, he disturbed the rest, who were 



170 THE HEBREW CHBISTIAK. 

enjoying a sound sleep after the weary march of 
the day. 

On our arrival at Olwiopol a crowd of Jews, who 
had been informed of my coming, was assembled near 
the prison eager to see me ; but their curiosity was 
not long gratified, for we were inarched straightway to 
the jail, where also several Jews were imprisoned. 
Even they had previously received intelligence of my 
coming, consequently I was regarded by some of them 
with suspicion. Others requested me to explain the 
new doctrines I had embraced ; but by the majority of 
them, Jews and Gentiles, I was mocked and jeered at, 
maltreated, and spit upon. I bore this bad treatment 
without a murmur, looking to our great Master, who 
submitted Himself to all kinds of indignities. One 
day when I was preaching in the prison yard, and 
telling the prisoners that they were all sinners, and 
that imless they would repent and seek forgiveness 
through Christ, they would perish eternally, they be- 
came so enraged with me that some of them struck 
me in the face; but raising my eyes to heaven, I 
exclaimed aloud, in the words of our blessed Be- 
deemer, " Father, forgive them ! *' These words 
touched them, and, after a moment's silence, I lifted 
up my voice in prayer for them. No sooner had I 
finished than several of them came up to me and, 
with tears, entreated my forgiveness. 

After a week thus spent in the prison at Olwiopol, 
I was chained to a Russian convict, and, accompanied 
by three soldiers, renewed our fatiguing march. 
Towards evening we reached a village, where we were 
lodged for the night in a miserable house kept for the 



peasants' compassion on prisonees. 171 

purpose of giving a night's shelter to prisoners on 
their transport from Olwiopol to Uman. The peasants 
who saw us as we passed the village had compassion 
on us and brought us food, for which I thanked them, 
and seized the opportunity of speaking to them on the 
words of our Lord (Matt. x. 42): "And whosoever 
shall give to drink unto one of these little ones a cup 
of cold water only, in the name of a disciple, verily, I 
say unto you. he shaU in no wise lose his reward." 
The peasants were so delighted with my address that 
in a short time nearly the whole village— men, women, 
and children — came to hear me ; and as the room was 
too small to admit them, I went out to them into the 
yard and preached for several hours to a crowded 
audience of eager and attentive listeners. Wh«n I 
concluded many came up to me imploring my bless- 
ing, and bestowing on me such titles as "saint," 
" prophet," &c. ; and it was with great diflSculty that 
I could persuade them that I was but a sinner like 
every human being, and that I was only saved by the 
free grace of Christ through believing in Him, — ^that 
He alone is able to save us^ The next morning these 
kind-hearted, simple villagers brought a large waggon, 
drawn by oxen, for the accommodation of myself and 
my fellow-prisoner, and the three soldiers, and they 
also accompanied us as far as the village where we 
were to pass the next night. On our arrival there 
these good folks went and stirred up the peasants, and 
again I had the privilege of preaching the Gospel to a 
large number of eager listeners. 

At an early hour on the next day we reached an 
inn kept by a rich Jew, famed for his hospitality. 



172 THE HEBREW CHRISTIAN. 

especially towards his own nation. The guards were 
aware of this, and they knew also that if they told 
him I was a Jewish rabbi, he would give them money 
to be kind to me. They accordingly asked me to tell 
the innkeeper that I was a Jewish rabbi Beferring 
to the Word of God, I replied firmly, " I cannot do it; 
for the Lord Jesus said, ' Whoso denieth Me before 
men, him will 1 also deny before my Father which is 
in heaven.'" The soldiers, however, not caring for 
the Lord or His Word, became angry with me, and 
told the Jew that 1 was a rabbi. No sooner did the 
landlord hear this than he hastened towards me, and, 
embracing me affectionately, bade me welcome to his 
house. Thanking him for his courtesy, I said : " I 
am not now what you take me to be; I am Isch 
Meachichi" — i,e,, a Christian. With great surprise, 
and not quite understanding me, he said, ''What I 
are you our expected Messiah?" "No," I replied; 
'* but I am a follower of the Messiah." I then pro- 
ceeded to show him, from Moses and the prophets, 
that the Messiah was already come, and Jesus is He. 
The bigoted Jew listened with polite indifference, and 
then turned away. Although he now knew who I 
was, he nevertheless sent me some food. 

Towards evening, we arrived at another village, 
where, as usual, we had to rest upon a dirty floor; 
and towards the close of the following day, the fourth 
of our march from Olwiopol, we reached XJman, and 
were incarcerated in the town prison. The Jews con- 
fined in that jail for various offences appeared to be 
kindly disposed towards me, though they soon dis- 
covered that I was a Christian. One yoimg man, in 



euesee's christian friends. 173 

particular, seemed attracted by the Gospel I was 
preaching to them. These prisoners supplied me with 
food from their private stores, furnished to them by 
their friends in town. During the two days I was 
kept in that prison I had a very good opportunity of 
proclaiming to both Jews and nominal Christians the 
Word of God which leads to salvation; and I trust 
that some souls were gained for Christ. In heaven 
we shall know. 

The reader would like to hear what the Christian 
friends were doing for me during the time that I was 
being marched from prison to prison. I cannot satisfy 
them better than by quoting the following few words 
from the Free Church Record of January, 1870: — 
** Our readers will be anxious to know what has be* 
come of Elieser, the Christian Jew, who was so imcere- 
moniously arrested in Galata Mr. Tomory writes 
that he has good hopes of his speedy release. The 
friend in Odessa who was first communicated with 
has secured the good oflEices of Mr. Dalton, the pastor 
of the Eeformed German Church in St. Petersburg; 
and through him the Dutch ambassador at the [Rus- 
sian Court has been so thoroughly interested in the 
case that we may now confidently anticipate a happy 
issue out of the trouble. This, however, does not 
lessen our dissatisfaction with the apparently defence-* 
less state of our Jewish converts in the Turkish 
dominions." 



174 THE HEBREW OHBIBTIAir. 




CHAPTER VL 

FURTHER TROUBLES ; I AH UNABLE TO PBOCBBD ; A FEW DATS* 
REST IN THE HOSPITAL AT WINNAGRODOA ; OT7B MARCH SI- 
NEWED ; ARRIVAL AT KIEV ; nTTERVIEW WITH ICY UNCLE ; 
HIS FRUITLESS EFFORTS TO MAKE HE TURN FROM CHRISTIAN- 
ITY ; INWARD CONFLICTS AND FINAL VICTORY ; A VISIT IN 
PRISON FROH HY UNCLE AND OTHER JEWS. 

|0U have now seen, dear reader, what trials I 
bad to undergo for Christ's sake; but they 
were nothing in comparison with those which 
awaited me. 

After two days' imprisonment at Uman, I was 
chained to three murderers, and we were conducted to 
Winnagrodca. The roads had been rendered almost 
impassable by heavy rains and floods; the weather 
also was very cold and wet. I was weakened by want 
of food, and by the troubles I had already passed 
through, and my feet were wounded and bleeding ; so 
that I was unable to proceed at the rapid pace of the 
guards, and I often stumbled. This was very annoy- 
ing to my companions, for, being chained together, I 
dragged them with me, thus not only increasing their 
pain, but causing them to trample upon me. They 
frequently endeavoured to drag me along by the 
chains, while the soldiers beat me most unmercifully 



THE UNMERCIFUL SOLDIERS. 175 

with the butt-end of their guns, not believing that I 
was really unable to walk. At last I sank powerless 
to the ground, at the same time crying out, "Lord 
Jesus, have mercy upon me 1" The soldiers, after a 
short consultation among themselves, decided to sepa- 
rate me from the other prisoners, and to place me 
upon a peasant's waggon that happened to be at 
hand. In this way they conveyed me for a few miles, 
till we arrived at our night quarters. I was uncon- 
scious during the whole of that night. The next 
morning a conveyance was brought, and I was placed 
carefully upon it, so as to continue the journey to the 
next town, Winnagrodca, where I was placed in the 
prison hospital until I should get better. 

After a few days* rest, I was again chained to other 
prisoners, and conducted on foot to Tarashza, a three 
days' march. There I was kept for two days, in the 
jail; and then, in company with more prisoners, the 
march was continued to Washilkow, where another 
two days' imprisonment was my lot. After this we 
proceeded on foot to Kiev, one of the oldest towns in 
Eussia, and one which the Russians consider as a holy 
town, it being the first which embraced Christianity 
in the year 980, in the reign of the Grand Duke 
Vladimir. 

In the prisons, as in the villages, I had great oppor- 
tunities, every day, of proclaiming the Gospel of Christ 
to many who had never heard it. The fame of my 
preaching spread rapidly, so that before we reached 
a village the peasants had assembled, awaiting our 
arrival. At one place the villagers came up to me, 
embraced me with tears, and said : " Ah, dear brother. 



176 THE HEBBEW CUBIBTIAK. 

the Lord help thee to glorify His holy name^ as thou 
hast done hitherto !" 

On our arrival in Kiev, I was met by my uncle, a 
wealthy Jew, who, as soon as he saw me, sprang from 
his carriage, and came towards me, flinging himself 
upon my neck, and greeting me with the utmost 
affection. His first words were : " My beloved Elieser, 
thou hast plunged our whole house into mourning. 
Thou wast the crown and the glory of our family; 
now thou hast trampled it under foot. Thou hast 
forsaken our most holy religion for that of the Naza- 
rene. I implore thee, my son, to give up this freak, 
and all the past shall be ignored and forgiven. Thy 
chains shall be removed, and whatsoever thy heart 
desires, thou shalt possess; only acknowledge thy 
errors, and God and man will pardon thee.*' In the 
first moment, my bodily sufferings during the past 
weeks of my persecution, — my future, which lay hidden 
before me, and — if I now refused my uncle's offer — 
a probable cmel death passed before my mind ; but 
at once, as if moved by a spirit from above, I exclaimed 
with energy : " Dear uncle, none of the inducements 
that you hold out to me will ever separate me from 
the love of Christ. What shall it profit me, if I gain 
the whole world and lose my own soul ? Show me, 
if you can, a better way of obtaining remission of my 
sins and the forgiveness of God, and I will gladly walk 
in it. But you cannot. You can only offer me tem- 
poral advantages, which God has permitted you to 
enjoy for a limited season, ere death deprives you of 
them. Tell me, dear uncle, have you the a^ssurance 
of everlasting life, in the possession of this world's 



INTBEVIEW WITH MY UNOLB. 177 

riches ? Have you peace, when the thought of death 
comes to your mind ? Surely not ! But if you will 
look to the Messiah, for whose sake I suffer, and of 
whom Moses and the prophets spake, you will there 
find rest for your soul." 

My uncle became very angry, and said : " Hold thy 
tongue ! I cannot dispute with thee ; but I ask thee 
either to renounce Christianity, or to take the conse- 
quences of thine obstinacy." With great firmness I 
replied : " I shall not deny my Saviour, who gave His 
life for me, that I might have eternal life." My uncle 
immediately took his seat in his carriage and drove 
away. 

I was led into the office of the police court, where 
the Government officials, who had been handsomely 
bribed by my uncle, insisted that I should renounce 
my religious errors, as they called them, and return to 
the Jewish faith. On hearing this from the mouth of 
those professing to be Christians, I could not be silent, 
and in a tone that pierced to their very souls I cried : 
** What ! you call yourselves Christians ! You perhaps 
think also that you are children of God ! No, surely 
not ; you are the children of Satan ! Alas ! woe, woe 
is me ! The holy name of Jesus is blasphemed through 
such hypocrites as you are. What wUl you answer in 
the last dread day of judgment, before the righteous 
Judge, the King of heaven and earth ? " The officials 
stood petrified while I was speaking, and then they 
hurried away, one by one, as quickly as they could, 
without a word ; and a little while afterwards I was 
taken to the common prison, where I remained for 
more than two weeks. 

N 



178 



THE HEBREW CHBISTIAN. 



On the following day my uncle, aocompanied by 
several learned Talmudical and rabbinical Jews, visited 
me, in order to have a controversy with me on the 
disputes which exist between Jews and Christians. 
We continued our discussions for some hours ; and as 
I think the reader would like to know something of 
the proofs I gave, that we Christians are right in say- 
ing that the Messiah has come, I will give an extract 
from that controversy. 



PROVES THAT THE MESSIAH HAS COME. 179 




CHAPTER VII. 

A DISPUTE WITH MY UNCLE AND OTHER JEWS, WHO VISITED MB IN 
THE PRISON OP KIEV, AS TO WHETHER THE MESSIAH HAS 
ALREADY COME, AND IP JESUS BE HE J AN ATTEMPT ON MY 
LIFE BY THE PRISONERS. 

HE dispute between my visitors and myself, 
which I mentioned in the foregoing chapter, 
was at first a fierce and angry one ; but I 
calmly replied to them : " If you really wish to prove 
to me that I am in error, you must first quietly hear 
my arguments, that you may know how to deal with 
me." To this they agreed ; whereupon I began with 
a passage which had made a great impression upon my 
mind when I disputed with the missionaries in Con- 
stantinople. It was from Gen. xlix. 10 : " The sceptre 
shall not depart from Judah, nor a lawgiver from 
between his feet, until Shiloh come." The word io2ttJ> 
shoevet, sceptre, signifies a rod or staff of any kind ; and 
particularly the rod or staff which belonged to each 
tribe, as an ensign of their authority. What is here 
meant is, that such authority as Judah then had, was 
to remain with his posterity ; that is, that he should 
not cease from being a tribe, or body politic, having 
rulers and governors of his own, until a specified 
period. The word ppinO> Tfiechokek — i.e., lawgiver — 



180 THE HEBREW GHBISIIAK. 

signifies not only one who makes laws, but also one 
who exercises jurisdiction ; the meaning is, there shonld 
not be wanting a judge of the race and posterity of 
Judah, until the time foretold — namely, when Shiloh 
should come. Shiloh is the Messiah ; for, howsoever 
the word be explained, whether it signify, as the 
Targum of Onkelos explains : '* Until the Messiah 
comes, whose is the kingdom;" or, as the JerossJem 
Targum proposes, a word 'ytjjj, " a chUd," founded upon 
nn^'^ttJ* "her young one," in Deut. xxviiL 27, and 
interprets nV^tl^ as " his (Judah's) child ;** or, as some 
others explained, " the peacemaker," — one thing; how- 
ever, is certain, that all the ancient interpreters refer 
openly or tacitly to some individual Prince who was 
to come of Judah's line, and is called the MessiaL 
In early times the tribe of Judah was as conspicuous 
as any other. The second king of Israel was of the 
tribe of Judah ; and from that time to the Babylonish 
captivity, Judah held the sceptre not only of a tribe, 
but of a kingdom. When it was promised that the 
sceptre should not depart &om Judah, it was implied 
that it should depart from the other tribes ; accord- 
ingly, the tribe of Benjamin became an appendage 
to the kingdom of Judah, and the other ten tribes 
were carried into Assyria, whence they never re- 
turned. 

My uncle here interrupted me, saying : " The sceptre 
departed from Judah, through Nebuchadnezzar, as it 
did from the ten tribes, through Shalmanessar, king of 
Assyria." 

*' Well," I replied, '* the tribes of Judah and Ben- 
jamin were also carried captive to Babylon, as the 



PEOVES THAT THE MESSIAH HAS COMB. 181 

other ten tribes were to Assyria, but they returned 
after seventy years." 

"But," said my uncle, "the sceptre departed from 
Judah for seventy years, and there is no difference 
between Judah and the departing of it from the ten 
tribes." 

" Not so, my dear uncle," said I, " there is a great 
difference between the captivity of the ten tribes and 
that of Judah. Judah and Benjamin, during their 
captivity, lived as a distinct people, they had rulers and 
governors of their own, and a prince of Judah (Ezra i. 8.) 
These princes and rulers had the management of their 
return to Palestine, and of their settlement there. 
After their return jfrom Babylon, they were under the 
dominion of the Persians, Greeks, and Bromans, and 
not free as before the captivity, but stiU were a distinct 
people under their own laws, though their rulers and 
governors were subservient to these foreign masters; 
and afterwards under the Asmoneans and King Herod, 
and even in the time of Jesus, Judah's royalty was 
not departed. The ten tribes, however, are altogether 
lost in captivity. A wrested sceptre of Judah, a 
foreign yoke, were the preludes to the first advent of 
Shiloh; and since the coming of the Messiah, the 
monarchy of Israel is hopelessly lost, and about 
seventy years after the appearance of the Messiah in 
the world, Jerusalem was taken, the temple destroyed, 
and they themselves were either slain with the sword 
or sold for slaves. From that time they have never 
been as one body, or people, but have been dispersed 
among all nations, and have lived without a ruler, 
without a lawgiver, and without supreme authority 



182 THE HEBREW CHBI8TIA1?. 

and government in any part of the earth. This 
captivity has lasted not only for seventy years, but for 
eighteen hundred. We must therefore confess that 
Shiloh, who is the Messiah, has come, and that JesoB 
is Ha" 

One of the Jews, who had heard me with respect- 
ful attention, now asked, ** If the tribe of Judah were 
not lost in the Babylonish captivity, as the other ten 
tribes were in Assyria, because it was to remain till 
the coming of the Messiah, how is it that it is not 
lost after the appearance of Jesus ? " 

''Yes, dear friend," said I, **it is wonderful to 
think that the tribe of Judah still remains. Judah 
alone gives a name to the whole nation. That honour 
was given to Judah because out of him Shiloh came, 
and that honour shall remain until Israel shall return 
and seek the Lord their Qod and David their king 
(Hos. iiL 5). And He is the Messiah, and is offcen 
called by the name of David in the prophets, as the 
person in whom all the promises made to David were 
to be fulfilled. This King David of whom the Prophet 
Hosea speaks, is none other than Jesus Christ, the 
true Shepherd of Israel, to whom the name of David 
is given by the prophets, and acknowledged by Himself 
in the Gospel, and who has fulfilled all the duties d 
that office. The Scriptures call the Messiah David, 
because He was bom of David after the flesh. He is 
the true heir and successor of David, a king for ever. 
He came into the world at the time prophesied by 
Jacob (Gen. xlix. 10), and not only for the Jews' but 
for all nations, as Jacob saith : ' Unto Him shall the 
gathering of the people be.' The fulfilment of this 



PBOYES THAT JESUS IS THE MESSIAH. 183 

prophecy commenced in the case of Cornelius the 
Centurion (Acts x.), and in a few years from that time 
the Gospel was disseminated over the most important 
parts of the then known world. And now we see 
how many millions of the Gentiles have become 
Christians. Again in Haggai ii. 7-10, we read that 
the Messiah will come to the second temple, not for 
the Jews only, but for all nations. ' The desire of all 
nations shall come.' Christ, who is the desire of all 
nations, as the Bedeemer of the world, and the Guide 
and Director of mankind in the performance of their 
duty, shall come under the roof of this house ; and 
though there is not the cloud of glory overshadowing 
the mercy-seat, which was a symbol of the Divine 
presence peculiar to Solomon's temple^ it shall behold a 
much greater glory, even the presence of the Messiah, in 
whom shall dwell all the fulness of the Godhead bodily. 
The expectation, the hope, the desire of all nations, 
and of Israel in particular, rested on some person, of 
whom this description, delivered to us in the days of 
Abraham (Gen. xxii. 18) was handed down from one 
prophet to another, until, after the captivity, it rested 
upon the Messiah, whom the Jews about Jesus' time 
associated with the prophecy of Haggai, — that to the 
second temple, the Messiah, the hope of Israel, the 
blessing of Abraham should come. Then in Zech. 
vi. 12, 13, we see in the person of Joshua, the high 
priest, a type or representation of the Man, whose 
name is the BRANCH — ^namely, the Messiah. The 
passage will not answer to any other, but to Him, who 
was at once both King and Priest, and who, by uniting 
both characters in Himself, was perfectly qualified to 



184 THE HEBREW CHBISTIAK. 

bring about 'the counsel of peace/ or reconciliation 
between God and Man. ' Even He shall build the 
temple of the Lord.' He, the self-same Person, who 
should build the temple of Jehovah, not of stones, but 
a spiritual house, which is the Church of Christ, even 
He should have the honour of governing and presiding 
in it, in the capacities of both King and Priest, ad- 
vancing the peace and prosperity of His people. Also 
(Mai. iii. 1), 'The Lord whom ye seek shall suddenly 
come to His temple, even the messenger of the covenant 
whom ye delight in : behold He shall come, saith the 
Lord of Hosts.' There is hardly a Jew, ancient or 
modern, who does not regard ' the Lord ' in this text, 
as the Messiah. The temple, in the writings of a 
Jewish prophet, cannot be otherwise understood than 
literally to mean the temple of Jerusalem. Of this 
temple, therefore, the Person who is to come is ex- 
pressly called ' the Lord.* The lord of any temple is, 
in the language of all writers, and in the natural 
meaning of the phrase, the divinity to whose worship 
it is consecrated. To no other divinity was the temple 
of Jerusalem consecrated than to the true and ever- 
lasting God, the Lord Jehovah, the Maker of heaven 
and earth. Here, then, we have the express testimony 
of Malachi, that the Messiah, the Deliverer, whose 
coming he announces, was no other than the Jehovah 
of the Old Testament ; Jehovah, who had delivered 
the Israelites from Egjrptian bondage, was to come in 
person to His temple, to eflfect the greater and more 
general deliverance, of which the former was but an 
imperfect type. The time of His coming is said to be 
' suddenly, to His temple.' In accordance with this, 



PROVES THAT JESUS IS THE BfESSIAH. 185 

the temple was the scene of our Lord's public ministry 
at Jerusalem. There He daily taught the people ; 
there He held, frequently, disputations with the un- 
believing scribes, Sadducees, and Pharisees. But 
there are three particular passages in His life, in which 
this prophecy seems to have been more remarkably 
fulfilled. The first is recorded in John ii. 13-16; 
the second, in John vii. 37-40 ; the third, in Matt. xxi. 
1-13. In one and in all, but chiefly in the last of these 
three incidents, did Jesus of Nazareth, in His own 
person display, and in His conduct claim, the first and 
greatest character of the Messiah, foretold and described 
by all the preceding Jewish prophets, as well as by 
Malachi, ' the Lord coming to His temple.' 

" As Jesus of Nazareth was ' the Lord ' of the Jews' 
temple, so also was He * the messenger of the covenant * 
foretold by Jeremiah (xxxi. 30-33), and by Ezekiel 
(xxxiv. 23-25, xxxvii. 24-27). That covenant was to 
be diflferent from the Mosaic ; it was to be general, for 
all nations; everlasting, for all ages; a law, written 
in the hearts of the faithful; the covenant which 
Jesus, as God's messenger, propounded generally to all 
nations, and which, in its own terms, is fitted to be 
everlasting, for all ages, and is a law written in the 
heart. Assuredly, then, Jesus of Nazareth was the 
messenger of the covenant, foretold by the Prophets 
Jeremiah and Ezekiel. 

" More remarkably still has been fulfilled in Jesud 
of Nazareth the prophecy of Dan. ix. 24-27, where 
we read that Daniel, by examining the prophecy of 
Jeremiah, had discovered that the seventy years of 
the captivity had nearly expired ; and here the angel 



186 THE HEBREW CHBISTIAN. 

reveals to him another period of time, importing that 
Jerusalem, after its restoration, should continue for a 
space of seventy times seven years, at the expiration of 
which it should be finally destroyed. Byputting a week 
for seven years, 490 years are here reckoned from the 
time that the dispersed Jews should be brought to the 
holy city, and remain in it till the end of the 490 
years. Towards the end of this })eriod the Messiah 
will come, in order that the transgression should be 
finished and sin ended, iniquity be expiated, and ever- 
lasting righteousness brought in. From the seventh 
year of Artaxerxes Longimanus, when Ezra returned 
with a body of Jews from captivity, and revived the 
Jewish worship, and by the king's commission created 
magistrates in all the land to judge and govern the 
people according to the laws of God and of the king, 
(Ezra vii. 26), to the destruction of the city, was 490 
years. 

" Daniel prophesies further, that after sixty-two out 
of the seventy foregoing weeks, the Messiah shall be 
cut oflF. The Hebrew word JiD^, is by the Jewish 
rabbis interpreted as the death inflicted by the sent- 
ence of a judge, which interpretation they confirm by 
the use of the expression in Lev. xvii. 14, and in 1 Sam. 
xxviii. 9. The Messiah was put to death, but ^ not 
for Himself.' He, the just, suffered for us, the unjust. 
He was cut oflF by a voluntary suffering for the sins of 
all mankind, and by His resurrection triumphed as a 
prince over death, and over all His and our enemies. 
All the circumstances of His life are comprehended in 
this final event, when all things that were written of 
Him were accomplished. It was owing to the pro- 



WHERE THE MESSIAH IS. 187 

phecy of Daniel concerning the seventy weeks, or 490 
years, that the coming of the Messiah towards the end 
of the period, was generally expected among the 
nations of the East. 

" Therefore, pay dear brethren, let us, by keeping 
this in remembrance, regulate our thoughts, and com- 
pose our minds, and soften our hearts, mortify our 
passions, and fix our affections on Him who loved us, 
and for our sakes fasted, mourned, and wept, lived 
poor and died forsaken. Let us come to Jesus Christ, 
who is the desire of all nations, as it is written in 
Haggai ii. 7. We must, one and all, desire to have Him 
for our only Saviour and Bedeemer, our only Mediator 
and Advocate. We must desire to have Him in all 
the ojffices which He has undertaken for us as our 
Prophet, our King, and our Priest; our Prophet to 
reveal His and our Father's will to us and in us ; our 
King to rule and govern our hearts and affections, to 
keep both our souls and bodies in subjection ; and our 
Priest, to make atonement for our sins, and thereby 
reconcile God to us and us to God." 

One of the Jewish hearers observed : " According 
to your explanation, the Messiah was already come 
before the destruction of Jerusalem. Then, where is 
He now ? " 

I answered : " The 110th Psalm tells us where He 
is. ' The Lord (God the Father) said unto my Lord 
(God the Son, the Messiah), sit Thou at my right hand, 
until I make Thine enemies Thy footstool' This 
regal power and glory were given to Christ only. 
And but of Jesus only are to be understood, in the 
diviner sense, the words of the 8th Psalm, namely, 



188 THE HEBREW GHBIBTIAK. 

That he is a man of mean appearance outwardly, not 
worthy to be considered or regarded by God ; and who 
for the space of thirty-three years was subjected to a 
condition inferior to that of Qod. But then, after 
His sufferings in our flesh, He was raised by Qod with 
honour to the highest dignities, was made the supreme 
Ruler of heaven and earth : and all His enemies, and 
all His and His Church's persecutors were, and will be 
subjected to Him." 

My uncle here interrupted me, saying : *' But it is 
now more than eighteen hundred years since, and the 
enemies of Jesus are not yet put under Him/' 

" Well," I said, " we do not indeed see all things 
actually so subjected to the government of Jesus. 
There are many rebellious enemies of Christ who do 
rise up against him ; but it is enough that He has 
taken possession of His glory, and He has put many 
millions under Him, and will in His own time subdue 
all the adverse powers. We now see that in Jesus 
Christ is fulfilled the prophecy of Isaiah v. 26 : ^ And 
He shall lift up an ensign to the nations ; ' and Isa. xL 
10 : ' There shall be a root of Jesse which shall stand 
for an ensign of the people ; to it shall the Gentiles 
seek ; and His rest shall be glorious.' In Jesus 
Christ also is fulfilled the prophecy (Isa. lii. 15), *He 
shall sprinkle many nations." This means. He shall 
purify whole nations by His blood, and present them 
holy to God. Like Moses (Exod. xxiv. 8) when he 
had given to the people of Israel the law, written on 
two tables of stone, He * took the blood (of the burnt 
and peace-offerings), and sprinkled it on the people, 
and said, Behold the blood of the covenant, wMch 



JESUS AS KING OF KINGS. 189 

the Lord made with you concerning all these words." 
By the blood of bnmt-offerings and peace-oflferings, 
was the first covenant between God and Israel con- 
firmed ; by the oflFering of the Messiah of Himself, 
was the new covenant made with all nations ; and 
He put the law in their inward parts, and wrote it in 
their hearts. The blood of the covenant of Moses 
was a figure of the blood of Christ. So when we read 
in Isa. lii. 15, 'Kings shall shut their mouth at him,' 
we see that it was fulfilled in Jesus, because, out of 
respect, or fear of Jesus Christ, Gentile kings keep 
silence ; and those kings and nations are instructed in 
such heavenly truth as human reason could never be 
able to discover ; and they to whom no prophets were 
sent, or promise made of a Saviour, shall consider and 
receive His doctrine." 

My uncle could restrain himself no longer, and 
being unable to answer my arguments, he broke forth 
in a torrent of abuse, and at last, rising jGrom his seat, 
and shaking his fists at me, with the words, "Apostate ! 
traitor ! dog ! we will resort to more stringent meas- 
ures to force thee to return to the religion thou hast 
so basely forsaken," he left the room followed by his 
companions. 

I was then removed from the visitors' room to the 
prisoners', where my companions were some of the 
most infamous characters that could be met with. 
Their profane, impious language so pained me, that I 
could not keep silence, although I was tired from the 
hot discourse with my visitors. I commenced remon- 
strating with them from the Word of God ; but they 
became enraged, and rushed upon me, intending to 



190 THE HEBREW OHBISTIAN. 

put an end to my life. Providence, however, inter- 
posed and frustrated their wicked designs. The jailer, 
who was passing the room at that moment, hearing 
the noise, hastened to discover the cause of it. He 
found me lying, half unconscious, on the stone floor, 
wounded, bruised, and bleeding. With the assistance 
of the warders, I was carried to the prison hospital, 
where I remained for about a fortnight. 



PERSECUTED BY MY UNCLE. 191 




CHAPTER VIII. 

HOW MY SUFFERINGS AWAKENED THE PITT OF SOME JEWS, WHO 
SOUGHT TO OBTAIN MY RELEASE ; PERSECUTION BY MY UNCLE ; 
FATIGmNG MARCH FROM KIEV; A PECULIAR MEETING WITH A 
FORMER FELLOW-STUDENT OF A RABBINICAL COLLEGE ; A 
STRANGE RUSSIAN CUSTOM FOR ASSISTING THE DEAD TO ENTER 
HEAVEN ; IMPRISONMENT OF A JEWISH FAMILY ON ACCOUNT 
OF THE BAPTISM OF ONE OF THE MEMBERS ; RUSSIAN PRO- 
VERBS. 

I Y suflFerings in general, and those I had to endure 
in the prison of Kiev in particular, made such 
an impression on the Jews of that city, that 
many of the rich amongst them, who had before sided 
against me, endeavoured now to obtain my release. 
My uncle, who was hardened to all human kindness, 
induced the police, by means of large bribes, to send 
me away at once from Kiev, because he was afraid 
that many would rise up to procure my liberation, for 
the sake of common humanity. 

About the end of November, when the snow fell 
thick and fast, the jfrost was intense and the wind 
bitterly cold, I was compelled to undertake a new 
march on foot, and chained to other prisoners. The 
miseries of chains, hunger, fatigue, and insufficient 
protection from the severity of the weather, made my 
walking so difficult that the soldiers had often to raise 



192 THE HEBREW CHBIBTIAN. 

me from the ground to continue my miserable journey. 
On one of these occasions I was so exhausted that I 
fell powerless to the ground, and as the soldiers were 
unable to drag me further, one of thdr number went 
in haste to the small town which was a short distance 
from where I was lying in an unconscious state, in 
order to secure a waggon to convey me thither. 

The party of prisoners, with the jguards, continued 
their journey, and the two soldiers who remained with 
me collected all the fuel they coiQd, and kindling a 
large fire, they put me near it Meanwhile the other 
soldier, after procuring a waggon, returned, accom- 
panied by many inhabitants of the town, amongst 
whom I afterwards recognised the Jewish rabbi, who 
had formerly been my colleague, and who had neither 
seen nor heard of me for some time. All seemed 
prompted by the feeling of curiosity, which the 
soldier had evidently raised by his peculiar intelligence 
of me. With the mass of people came also a doctor, 
who made me swallow some drops, which had the 
effect of opening my eyes. Whereupon the rabbi, 
who had been earnestly regarding me the whole time, 
gave a violent start, exclaiming, " Can it possibly he 
Elieser ? " He again examined my countenance, then 
addressed me : " Dear . brother ! what has befallen 
thee? Art thou really Elieser, or do my senses 
deceive me, and do I behold another ? " 

His kindly voice aroused me, and raising myself I 
gazed into my fnend's face, and we, at the same 
moment, recognised each other. The young rabbi 
burst into tears, seeing my pitiable condition, and with 
the assistance of the soldiers, he put me into the 



A ST£AKOE RUSSIAN CUSTOM. 193 

waggon, and I was conveyed to the town. He watched 
by my side aU night, and the next day accompanied me 
a short distance on my weary journey. I embraced 
this opportunity, as much as my weakness permitted, 
to ex?kin to him the reason of my suffering, and 
something of the doctrines of Christianity. He was 
deeply moved, and wept bitterly because he was 
unable to do anything to procure my release. His 
heart, which otherwise might have been steeled against 
a follower of Christ, was touched to the very core. He 
procured me nourishment as much as I could carry 
with me. I was very much strengthened by his sym- 
pathy and affection, and this enabled me for the next 
few days to continue my journey with less painfulness 
and weariness than heretofore. 

One day, as our large party of prisoners were in 
march, we beheld a table on the road-side, loaded with 
good and substantial food, and when we reached the 
place we were all invited to partake of as much as we 
pleased. I was surprised,, and demanded the mean- 
ing of this strange act of hospitality, which was soon 
explained. A wealthy Russian had recently lost his 
son by death, and, anxious to procure his speedy release 
from purgatory and admission into paradise, he spread 
a bountiful table for the prisoners who pass that village 
twice a week, hoping by this act to obtain quickly the 
much-coveted boon. 

On hearing this I would not partake of anything, 
though I was suffering from hunger, and had such a 
good opportunity of appeasing it. The bereaved 
father seeing this, came forward and asked me the 
reason. " If," said he, '* it is because you are a Jew, 

o 



194 THE HEBREW 0HBI8TIAN. 

there are plenty of eatables on the table which are 
lawful for a Jew to eat" "No," I e*xclaimed, "I 
cannot partake because I am a Christian ; " and then 
taking out my Bible, I explained to him the utter 
uselessness of such charitable deeds when performed 
with the idea of securing the favour of God and the 
intercession of the saints. I told him at the same 
time, that remission of sins and entrance into heaven 
could only be procured through fedth in Christ and 
entire dependence on His merits and atoning blood. 
The old man listened attentively, and appeared deeply 
moved. He again entreated me to have something to 
eat. I said, " I will do so, if the others stop eating 
until I have asked a blessing." He and the whole 
company agreed to this ; and after offering prayer for 
about five minutes, I partook of some of the food, and 
as we departed, the host, with tears, bade me ferewell, 
and asked me to pray for him and his family. 

The next day we arrived in Kaselitz, after a six days* 
march from Kiev, and were lodged in the common 
prison of the town, where I had to remain two days. 
In the prison of Kaselitz I met with a Jewish family, 
who were imprisoned on account of the baptism of one 
of the children. The story was as follows : 

A wealthy Eussian fell in love with their daughter ; 
they were attached to each other for a time without 
the knowledge of their parents. One day the girl, 
who was seventeen years of age, disappeared, and they 
heard after a few days that she had been baptized in 
the Russian Church. The family watched the house 
where she was said to be, hiding themselves a few 
days and nights until at last they succeeded in captur- 



RUSSIAN PBOYEBBS. 195 

ing her as she one evening was leavmg the house. 
The girl could not refuse the tears and entreaties of 
her parents, and went home with them. Her lover 
soon became aware of this, and going to the police he 
bribed the officials to arrest the parents, which they 
did, and they were put into prison and the daughter 
restored to her lover. 

From this, and from my own case, as before de- 
scribed, the reader wiU see that bribery wiU do a great 
deal in Russia. There is a proverb in the Russian 
language, which in English is as follows : " In Russia, 
everything is possible for money ; " and the same is 
expressed in another Russian proverb : '* God is high 
up, and the Czar is far off,'' which means the officials 
may do as they like if the money be forthcoming. 



196 THE HEBBEW CHBISTIAK. 




CHAPTER IX. 

PRISONER CONDUCTED FROM KA8ELITZ TO TCHERNIOOV ; FIVE 
DAYS OF FROCLAIMINa THE GOSPEL IN THE PRISON OF TCHER- 
NIOOV ; ONE IMPRISONED FOR MORE THAN TWELVE YEARS 
WITHOUT TRIAL ; THE PRISON OF HOMEL, AND MY VISITORS ; 
MEETING WITH MY AGED MOTHER AND OTHER RELATIONS; 
ARRIVAL IN MOHILEV, THE CAPITAL OF MY NATIVE PROVINCE ; 
EXTRACT FROM THE " FREE CHI7RCH RECORD. 

[URING the two days of my imprisonment in 
Kaselitz^ I had a veiy good opportunity of 
proclaiming the truth to both Jews and 
nominal Christians. The case of the imprisoned 
Jewish family, which I mentioned in the former 
chapter, supplied me with a good subject to show how 
both Russians and Jews are in darkness. The jailer used 
to come and sit for hours listening to me, and his 
presence commanded the silence of the prisoners, who 
also listened attentively to what I said. The jailer 
was sorry to part from me when I was compelled to 
continue my march, for he was very eager to hear the 
word of God. 

After a march of four days on foot, and chained, as 
usual, with other prisoners, I arrived in Tchemigov, 
and was lodged with them in the common prison, 
where I remained for five days. There I met with a 



. TWELVE 7EAHS IMPRISONED BEFORE TRIAL. 197 

prisoner who had been twelve years in that prison 
without having been pronounced by a jury guilty of 
any crime. This was nothing new to me, as I had 
before seen prisoners incarcerated for two or three, 
and even more than five years, before they were com- 
mitted for trial, though I had never before met with 
one who was imprisoned for the lengthened period of 
twelve years without having been committed for trial. 
The man was very intelligent, and I had many inte- 
resting conversations with him concerning the great 
salvation by faith in Christ; and I am thankful to 
say that I believe his soul was set free from sin, and 
saved by Jesus, through my feeble instrumentality. 
When I used to pray with him, he exclaimed ; " Lord 
have mercy upon me, and forgive me all my trans- 
gressions." When I preached in the prison yard he 
used to gather the prisoners together, and kept them 
silent and attentive to what I spoke. 

After a glorious mission-work of five days there, I 
was compelled to take another march on foot, and 
chained with a large number of prisoners. This 
march from Tchemigov to Homel lasted six days, 
marching from morning till night, notwithstanding 
the severity of the weather. Our meals consisted of 
brown bread of an inferior quality, and water to drink. 
Here and there the peasants had compassion on us, 
bringing us some warm soup. On the sixth day the 
weary journey was completed, and I arrived in Homel, 
and was lodged in the common prison, where I hald to 
remain two days. 

On the evening of my arrival in Homel I was visited 
by the relative who came as a deputy to Constan* 



198 TBI HXB8EW OHBISXIAK, 

tinople, and who was the author of my peraecation. 
He at first spoke to me in a very friendly manner, 
and told me that I should be set at liberty at once if 
I only would give up my errors. I told him that my 
faith had not been weakened by the bitter suffiarings 
I had undergone, but, on the contrary, strengthened; 
and that I considered it a privil^e to suffer, and 
testify for my Lord and Master, who gave Mis life 
for me, that I might have everlasting lifa Hy rela- 
tive did not remain long to dispute with me, bat 
came again next day, accompanied by several learned 
Jews, with whom I had a long discussion concerning 
the Messiah, whether He has already come or not. 
When I showed to them from Moses and the prophets 
that Jesus is the Messiah, and that they could oidy be 
saved by the free grace of Ood through Jesus^ the 
only begotten Son of God, they departed with great 
anger from me. 

Again, chained as formerly, I was obliged next day 
to undertake a march which lasted for two weeks, 
until I arrived in the capital of my native province of 
Mohilev. All the trials which I had hitherto endured, 
seemed as nothing in comparison to the journey from 
Homel to Mohilev. At a place where we had to 
remain for the night, I saw a large crowd advancing 
towards me, amongst whom I soon recognised many 
dear and familiar faces. My heart was weUnigh 
broken when I beheld my aged mother, my sisters^ 
and their husbands and children, running towards me 
with cries and tears. I cannot tell you, dear read^, 
of the mental anguish of that moment, when my 
beloved mother, sinking in the dust before me, im- 



PAINFUL MEETING WITH MY MOTHER. 199 

plored me, with heart-breaking sobs, to spare her the 
misery of going down to the grave with the knowledge 
that her best beloved son was an apostate and a traitor 
to his holy religion. It is too painful for me to de- 
scribe further that scene. I have only reason to 
thank the Lord that He supported me in that try- 
ing moment when my moth^L bome away faiS- 
ing, and I was marched ofif to Mohilev, where I ar- 
rived on the 5th of January, 1870. There I was led 
off to the common prison, and next day I had the 
pleasure of a visit from the Protestant pastor — ^Bev. 
Mr. Bush — ^who took a deep interest in me, and 
exerted himself to the utmost to get me out of prison. 
My condition at that time has been described in a letter 
which appeared in the Free Church Record of April, 
1870, from which I give the following extract : — 

" In a more recent letter, Mr. Tomory gives a most 
affecting account of the present condition of the teacher 
Elieser, who, it will be recollected, was seized at 
Galata, and carried back to Russia : — 

" ' I have received a letter from Pastor Bush of 
Mohilev, and he tells me that Elieser arrived there 
on the 5th January. Exhausted by a ten weeks' 
march in a Bussian winter, and under such circum- 
stances, he got him into the prison hospital, where he 
will be cared for, for the moment, and be safe from 
the wrath and fury of the fanatical Jews. It seems 
that the poor man is entirely in their hands, and they 
intend to hand him over as a soldier for the Jewish 
community in the general conscription that is now 
taking place throughout Bussia. Elieser is quite 
unfit for military service; but I suppose they will 



200 THE HSBBEW 0HRI8TIAH. 

bribe the authorities, and with bribeiy you carry 
anything in that unhappy land. Mr. Bxiak tries to 
do what he can to avert such a fate from Elieser, — 
to be a menial or a camp-follower for fifteen to twenty 
years is certainly no joke, — ^but he was not sure that 
he would succeed. 

'' ' We may soon hear again. Elieser is spiritually 
quite happy ; his words are, '' I will remain fedthfiil 
to my Lord, and shall bear joyfully, with His assist- 
ance, all the persecution and opprobrium the enemy 
may be permitted to subject me to." The Lord 
indeed be his help and his protection ! Mr. Bush 
says nothing of the governor-general, and I am afraid 
he is in the hands of the Jews.' " 



THE KINDNESS OF PASTOR BUSH. 201 




CHAPTER X. 

THE KINDNESS OF PASTOR BUSH, AND HIS ACTIVITY FOR MY 
LIBERATION; REMOVAL FROM PRISON DURING THE NIGHT, 
AND CONDUCTED TO BICHOV ; THE WRATH OP THE JEWS, AND 
THE BURNING OF MY BIBLE; SECOND MEETING WITH MY 
MOTHER ; THE JEWS RESOLVE TO PUT ME INTO THE RUSSIAN 
ARMY, BUT ARE UNSUCCESSFUL; REMOVAL FROM BICHOV 
AND MEETING WITH A RUSSIAN PRIEST, TO WHOM I ADDRESSED 
MYSELF FOR HELP, AND THE CONSEQUENCE OF IT. 

|N the foregoing chapter the reader will have 
observed how the kind Protestant pastor got 
me into the prison hospital, not only because 
he saw my exhausted state, but also that I might be 
free fix.m the wrath aiid fury of the fanatical Jewa He 
was also very active in trying to procure my liberation ; 
and it seemed to us both that I should soon be set 
free. 

On one of his visits the good pastor informed me 
of this, when I heartily thanked God that at length 
my sufferings were about to terminate ; but although 
man proposes, it is God that disposer I afterwards 
found that but one act of the drama had as yet been 
enacted, and a new scene of persecution was about to 
set in, much more difficult to bear than the first. 

One evening in January I was called out of my 
cell in the hospital, to the offices of the prison, where 



202 THE HEBREW CHBISTIAK. 

I found my clothes lying in a bundle, and I was ordered 
by the jailer to dress. I thought the time of my 
liberation had come, and gladly dressed myself, though 
my clothes did look very shabby, having passed through 
thirteen prisons from Constantinople to Mohilev. Ae 
soon as I was dressed, two soldiers came in and asked 
me to follow them. I was conducted to the door of 
the office, where a sleigh with two gendarmes awaited 
me. I was invited to take a seat between them, and 
the driver was ordered to drive as speedily as he could. 
We travelled all night, and early in the morning we 
found ourselves in Bichov, a town in the government 
of Mohilev, about fifty miles from the capital of the 
province. I must not omit to mention that at the 
beginning of our journey, and when only a short way 
out of the city, a large number of Jews awaited me, 
who, when they saw the sleigh in which I was, took 
their seats in sleighs which were waiting for them, 
and drove after us. 

About twenty-five miles from Mohilev, we halted at 
an inn to rest the horses. The Jews came to me 
where I was in a room with the gendarmes, and said : 
'' Now we have got you away fi:om Mohilev, where 
your friend the Protestant pastor expects to-morrow 
that you shall be free, and that he shall gain the 
victory over us; but he shall not even know where 
you are, and we shall do with you as we please." My 
heart was so full that I remained silent. I only lifted 
my heart to the Lord, and prayed that He might 
deliver me from their cruel bands, and might open 
their eyes to see their injustice towards me. 

When we arrived in Bichov, the gendarmes con- 



MT BIBLE BURNED BT JEWS. 203 

veyed me to the police office, and tlie chief of the 
police, who had been richly bribed by the Jews, 
delivered me into their hands to do with me as they 
liked. I demanded of him whether it was not his 
duty rather to protect a Christian &om the wrath of 
the Jews, but gold was more precious to him than 
Christ. 

The Jews took me away from the police office and 
brought me into a Jewish house, where a room was 
prepared for me, and four Jews appointed to watch 
me. Day by day, from morning till evening the most 
learned of the Jews came to dispute with me; and 
although I knew that my life was in danger, I was not 
afraid to speak of the truth which is in Christ Jesus. 

One day, as I disputed with a large number of Jews, 
and after some hours of earnest conversation, the 
audience were divided concerning ,me; one half 
demanded my liberation, but the other said that it 
was a command of their rabbis to destroy an apostate, 
and that whoever killed such, had done a good deed. 
Between these two contending parties I was nearly 
torn in pieces. My enemies became so bitter that 
they snatched from me my New Testament, which I 
had in Hebrew, and a Bible in German, which Pastor 
Bush brought to me in the prison of Mohilev, and 
flung them both into the fire. When I exclaimed 
that by destroying the books they could not deprive 
me of the portions which were written on my memory, 
" Be silent, apostate, or we will bum thee also," was 
the fierce retort. My mother, who was present, begged 
of me to be silent, or they would kill me. I replied, 
" Dear mother, you know how I ever dearly loved you, 



^ 



204 THE HIBBEW GHBIBTIAH. 

and it is not lack of love which prevents me from now 
doing your will, but it is the Spirit of God which 
compels me to speak, and as for being afraid that the 
Jews will kill me, I say that they could not do me a 
greater kindness, for I would thus be released from 
my sufferings, and at once be in the presence of my 
beloved Saviour, whom I long to behold." My dear 
mother left me and returned home, because she could 
neither witness my cruel treatment, nor yet hear me 
speak of Christ and His graca 

Some of the Jews seemed to be touched by what I 
said, but the majority, enraged beyond all bounds, 
would have beaten me to death, had not the others 
interposed to rescue me. With great difficulty the 
more peaceably inclined Jews induced their compan- 
ions to leave me alone, at least. At length they all 
returned to their homes, and I was left in care of the 
four Jews, who kept watch by me. 

The resolution of my enemies was to bribe the 
officials, in order to take me into the Russian army. 
They imagined that the idea of serving fifteen years 
in the army would be sufficient to make me return to 
the Jewish faith. They bribed all the officials, and it 
seemed as if they would be able to carry out their plot 
at once, as I was taken to the military office. But to 
the great surprise of every one, an order came from the 
chief office of the provinces declaring me free, and say- 
ing that the military office should not by any means 
accept me for the army. 

I was extremely glad to find justice at last. I left 
the office and determined to go at once to Mohilev, 
But my joy was of short duration, for scarcely had 1 



MY LIFE IN DANGEE. 205 

left the office when I was caught by several Jews and 
dragged into a house where many Jews were assembled. 
They were all filled with bitter hate against me, and 
bound themselves to destroy me, ere any of my 
Christian friends could come to my rescue. They 
bribed both police and magistrates heavily to wink at 
their proceedings, and their resolution was to take me 
to another place where none of my friends would hear 
of me; so that they might do with me what they 
pleased. But some of their number, more friendly 
disposed towards me, and fearing some dire catastrophe 
would befall me, refused to allow me to be removed. 
A quarrel ensued. My enemies proved strongest. 
Some caught me by the arms, others by the legs, and 
others by the hair, whUe the rest struck me in the face 
untU it was covered with blood. In this condition 
they brought me out of the house, and pitched me 
into a sledge, which stood at the door waiting for my 
reception. Three of these Jews took their seats in the 
sledge with me, and the driver was told to drive as 
speedily as possible. Many of the others accompanied 
us in other sledges. We travelled the whole night, 
and at daybreak the procession halted at an inn, on the 
highway, for the purpose of oflFering their morning 
prayers. During the time they offered their prayers 
I was left in a room, where warm water was brought 
to wash the blood off my face. Meanwhile a Russian 
priest entered the apartment where I was alone. My 
pallid countenance and cast-down expression touched 
the priest's heaxfc with pity, and after a few questions 
he had an idea of my sufferings. Burning with indig- 
nation, he started from his seat, saying that there was 



206 THE HSBBEW 0HBI8TIAN. 

a Govemment official in the adjoining chamber, that he 
would go and lay my case before him, and I should at 
once obtain redress. My tormentors soon became aware 
of what was transpiring, and they were summoned 
before the officer, but they contrived to make out so 
plausible a tale that boUi the judge and the priest 
repented having so warmly espoused my cause, and I 
did not see the face of the priest again. The Jews 
now came with wrath and bitter hate to the apartment 
where I was waiting, expecting to be released through 
the exertions of the priest, and having administered 
many blows until my tauce was again coyered with 
blood, they put me in the before-mentioned sledge, and, 
after a few hours' driving, we arrived at Luravitz, 
which is entirely a Jewish town. 




HEAVY FETTERS AND MY PEELINGS. 207 




CHAPTEE XI. 



HEAVY FETTERS, AND MY FEELINGS WHEN I WAS BOUND IN THEM ; 
ADDRESS TO JEWISH WOMEN, AND THE CONSEQUENCE OF IT ; 
A HAPPY DAY OF PROCLAIMING THE GOSPEL TO MANY JEWS IN 
THE INN, AND IN THE HOUSE OF THE RABBI ; REMOVAL FROM 
LURAVITZ TO AN INN ON THE HIGHWAY, WHERE A CON- 
FERENCE WAS HELD ; THE JEWS DIVIDED ; ONE PARTY ABOUT 
TO DROWN ME IN THE RIVER DNIEPER, WHEN THE OTHERS 
CAME TO MY RESCUE. 

IT was Friday when our procession reached 
Luravitz, and I was placed in a Jewish 
house, where a watch of four men was set 
to guard me. I was not long in the house when there 
entered several Jews bearing heavy chains. It was 
a painful sight to me, and I suddenly appeared to be 
endowed with supernatural strength, as a voice seemed 
to whisper, '* Wrest those irons from the hands of the 
bloodhounds who are thirsting to drain to the very 
last drop thy heart's-blood, and, by a few well-aimed 
blows, stretch them lifeless on the ground. Thou art 
perfectly justified in acting thus in self-defence." The 
temptation was overwhelming. My hand was raised 
to seize the fetters, but a flash of light crossed my 
mind with the remembrance of the words of our Lord 
to Peter : " Put up thy sword again into his place, for 



k 



208 THE HSBBSW CHBI8TIAN 

all they that take the sword shall perish with the 
sworA" I then cried out, *' O my Father ! not my 
will, bat Thine be done.** My hand dropped, and 
without resistance I suffered myself to be again bound 
in fetters. 

The peace which pervaded my sotd since my perseca- 
tion became now turned into joy, and I kneeled down 
in the presence of the large assemblage of Jews — 
men, women, and children — and returned thanks 
audibly to my blessed Saviour, who had counted me 
worthy to suffer for His holy name's sake, and had 
been present with me amid all my conflicts and trials. 
When I rose from my knees I found the room empty, 
save for the Jews who were left to watch me. 

In the evening, which was the eve of the Jewish 
Sabbath, many women came to see me, amongst whom 
were the wives of several of the most influential Jewish 
residents. After some conversation, I proposed that 
they should join with me in a short service, to which 
they immediately agreed ; and after I sang a psalm, 
and offered prayer, I gave them a short address. The 
women wept bitterly as I explained to them the reason 
why they are a scattered people among all the nations 
— ^viz., because they have not accepted the Messiah, 
who came not only to give them happiness in this 
world, but, greater than this, to give happiness which 
would last through the ages of eternity, I could see 
that my words made a deep impression on them, and 
at parting they promised to use their utmost influence 
with their husbands to procure my release. That 
they kept their promise I saw from what occurred 
next day. 



RELIEVED FROM HEAVY FETTERS. 209 

Eaxly next morning, a smith came and relieved me 
of the heavy fetters with which I was bound, and so a 
certain amount of freedom was given me. The whole 
day, the saloon of the house where I was lodged was 
crowded with Jews, who came to see me ; and I 
preached salvation by Christ from morning till even- 
ing. I was very happy that day to have the privilege 
of proclaiming the glorious Gospel to so many of my 
brethren. Later in the evening, I was invited by the 
rabbi to his house, where many Jews were assembled. 
My host asked me to sit by his side, and explain to 
him my doctrine concerning the Messiah. I then 
quoted passage after passage from the Old Testament, 
and explained to them the necessity of a Saviour and 
the time of His coming, and that all the prophecies 
which exist concerning the Messiah cannot be applied 
to any one except to Jesus, whom they despised. 
The rabbi and some of the Jews were touched by my 
arguments, but most of them were enraged, and be- 
came so angry that they even regretted having granted 
me the favour of releasing me from my chains. I 
was forcibly dragged away from the rabbi's house, and 
with kicks and blows brought back to the inn, where 
I was placed under a strong guard of Jewa 

Next day I was taken from that place to an inn 
not far from the banks of the river Dnieper. That 
place was chosen for a place of conference, as it lay 
between several towns, and was thus suitable for that 
purpose. The rabbis and many Jews from each town 
came, and I was asked to tell again my doctrine con- 
cerning the Messiah. This time I brought my argu- 
ments concerning the Messiah, and the time of His 

P 



210 THE HEBREW CHRISTIAN. 

coming, not only from Moses and the Frophets, but 
also from the rabbinical books. These arguments, 
which they could not controvert, cut them to the 
heart. With a loud cry of mingled rage and hatred, 
many of them rushed upon me and shouted, *^ What? 
apostate I dog I thou darest still to speak of the 
Crucified ! Now shalt thou live no longer ! We 
will drown thee in the Dnieper like a miserable dog! 
According to our rabbinical law, it is a command of 
God to destroy the apostates." 

No sooner said than done. They laid hold of me 
and pulled me, some by my beard, another by my 
hair ; some by the arms, and others by the feet ; and 
flung me into a sledge, aU the time bestowing on me 
a plentiful shower of blows which caused the blood to 
flow, and inflicted wounds, the scars of which are stDl 
to be seen. I felt at that time that the hour of my 
departure from this world had arrived, and I com- 
mended my soul into the hands of the Lord. 

We soon reached the river, and some of them 
hastened to cut a hole in the thick ice, while others 
dragged me from the sledge. When the hole was cut, 
they carried me to the opening, and were about to 
push me in, when the noise of a great crowd was heard 
rapidly approaching. They pushed me in with .great 
difficulty, the hole being too narrow, and so the skin 
of my legs and body was greatly grazed. When they 
had succeeded with the lower parts of my body, they 
found that my arms would not allow the upper parts 
of my body to pass through, and so were about to 
break them, when the Jews who were friendly dis- 
posed to me arrived in time to save me. There was 



ATTEMPT TO DROWN MB. 211 

a shout as of two contending armies rushing to battle. 
One group, bent on rescuing me, dragged me out of 
the water ; the other seized me and wanted to force 
me back, and so between friends and foes I fared worse 
than with foes alone. The scene baffles all description ; 
the details are too harrowing for me to dwell upon, 
and also for the reader. It is sufficient to say that 
my rescuers succeeded in pulling me out of the water, 
and carried me in an insensible condition to the inn, 
where I was restored to consciousness. The next day 
a stream of my foes came, accompanied by an over- 
whelming number of inimical Jews, and hurried me 
away to Bichov. 



212 THB HEBBEW OHBISTIAN. 




CHAPTER Xn. 

HY CASE TAKEN UP BT JEWS OF ALL PARTS OF THE FBOVINCE; 
ADDBESSINa A LARGE ASBEMBLT OF JEWS WHO WERE THEN 
DIVIDED IN THEIR OPINIONS TOWARDS HE ; A GENERAL COUN- 
CIL HELD, AND RESOLUTION TO PUT HE INTO THE RUSSIAN 
ARHT ; THE JEWS BRIBE THE TICE-GOVERNOR, AND I AM AC- 
CEPTED IN THE army; MT STRUGGLE WITH THB OFFICERS 
CONCERNING THE OATH; START FOR HEADQUARTERS. 

|N our arrival in Bicliov, I was placed in an inn 
under a strong guard of Jews. The friendly 
disposed came also to that town, and brought 
with them Jews from different towns. My case was 
now taken up by Jews from all parts of the province. 
I was brought before the chief rabbi, and, in the 
presence of a large assembly, was requested to state 
how it was that I, a pious orthodox Jew, had been 
induced to renounce Judaism and embrace Christianity? 
I talked to them for three hours, proving how the 
Messiah had already come, and that Jesus is the 
Messiah. When I ceased a regular tumult ensued, 
and the assembly was divided into two parties — one 
crying : '' He is an apostate, and according to the law 
of our rabbis (blessed be their memory !) he must be 
destroyed ; " the other demanding space for the con- 
sideration of the measures to be adopted. At length 



THE JEWS DISAPPOINTED. 213 

it was settled that a general council should take place, 
and meanwhile I should be placed under strict surveil- 
lance. 

At this council a resolution was passed to set me 
free ; but as the members were preparing to leave, a 
very rich Jew, who had been silent the whole time, 
burst forth indignantly : " What I an apostate whom 
we have in our hands, and can do with him what we 
like, to allow him to go free ? According to our laws 
he ought to be stoned." Immediately there was a 
division, and, after a long debate, it was agreed to use 
all means in order to make me enter the army. A 
deputation was appointed to Mohilev to bribe the 
Government officials, which they easily did in all the 
courts but one, where the president was a Protestant, 
and also a friend to Pastor Bush, and to whom the 
good clergyman told everything about me. The Jews 
now seeing it impossible to bribe that court, they tried 
and succeeded in bribing the vice-governor of the pro- 
vince ; and, as the governor-general was absent at 
that time, the vice-governor, being in power, gave an 
order to the Military Conscription Court to accept me 
for the army. On the 12th of February, 1870, the 
order of the vice-governor was received in Bichov, in 
spite of the protestations of the president of the 
supreme court of the province, to the effect that I was 
free from military duties. 

When I was brought into the Military Conscription 
Court, where several officials were sitting, and they 
told me to take the oath of allegiance, I exclaimed 
firmly : " Is it possible that you require of me to take 
the oath, though you are fully aware of the injustice 



k 



214 THE HSBRKW CHBI8TIAK. 

you do to me— ^LDOwing, as you do^ that the law frees 
me from military duties ? Besides, you see that I am 
so weak as to be totally imfit for the service, but for 
the sake of a little Jewish gold you are base enough 
to accept me ! Look at my still unhealed wounds, 
and say truly whether you are not guilty of perjury of 
the deepest dye ? O ye hypocrites I how will ye 
be able to stand before the righteous Judge ? " 

The officers were silent. The chief of them retired 
into an adjoining room, where many Jews were 
assembled, and after a long conversation with them he 
returned. He glanced compassionately at me, and 
said, " Dear brother ! do not distress yourself. We 
know well that you are not only free but totally unfit 
for military duties ; but we are not to blame for your 
summons to the army, as we received an order from 
the Government to receive you immediately into mili- 
tary service, and that order we must obey. However, 
you will not have to remain longer than eight days in 
the army, as the Jews must find a substitute for you." 
I was too well acquainted with the system of bribery 
lu Russia to believe this plausible tale,. but all my 
representations failing, I saw too plainly that I should 
have to submit to the force of circumstances, and join 
the army, though I hated to do so. 

But now a new difficulty arose. The Jews insisted 
that the oath should be administered to me in their 
synagogue, intending by this ruse to make it appear 
that I had denied my Saviour, and renounced CJhristian- 
^J- The officer endeavoured to induce me to do so, 
•^^t on this point I was immovable. In bximing lau- 
8^age I reproved the officers for aiding and abetting 



ADMINISTRATION OF THE OATH. 215 

my persecutors, and bringing discredit on the holy name 
of Christ. Somewhat abashed, they at length agreed to 
send me to Mohilev, to take the oath there, in the 
Protestant place of worship, as there was none in 
Bichov. But the Jews being aflraid that, if I went to 
Mohilev, where my friend, Pastor Bush resided, I 
should be released, again resorted to bribing the 
officers, and arrangements were made that the oath 
should be administered to me in the Greek Church. 
When I was brought before the priest there, I said to 
him : *' I am a Protestant, and therefore I shall neither 
make the sign of the cross nor yet kiss the golden 
cross, which ^u hold in your hand during the adminis- 
tration of the oath." The priest agreed, and ad- 
ministered the oath to me and to a Bussian who had 
to take it at that time. The officer who was 
appointed to witness, waa not satisfied that I did not 
conform to the usual mode, and when we left the 
church he entered into hot discourse with me, and in 
his anger was ready to use the strongest military disci- 
pline upon me ; but I used the " sword of the Spirit," 
and he appeared softened. He left me in charge of a 
soldier, and went hastily away. 

A few days afterwards, in company with a body of 
raw recruits, I was ordered to start for headquarters, 
to be drilled for six months, and prepared for active 
service. Our march lasted a week, and on the seventh 
day we arrived at Homel, the headquarters for 
recruits. 



216 THE HEBBEW CHRISTIAN. 



CHAPTER Xm. 

DKSCBIFnON OF BABBACKS IN OOMSL ; HOW I WAS AFPBXCIAXBD 
BT NT SUFEBIOBS AND FELLOW-SOLDIEBS ; VISITED BT MT 
NOTHEB AND OTHER RELATIVES; NT FECULIAR KIND OF 
FREACHINa TO THE JEWS IN OONEL ; EXFECnNG DAILT TO BI 
RELEASED FRON THE ARNT ; EXTRACT FRON THE ''FREE 
CHURCH RECORD ; " TRANSFERRED TO THE 24TH REGDCEHT 

OF infantrt; attend the full curriculun of the 

MILITART NEDICAL COLLEGE ; APPOINTED AS MEDICAL OFFICER 
IN THE lOLITART HOSPITAL ; NT NISSION WORK IN WARSAW; 
MY NILITARY UNIFORN AFFORDING PROTECTION FBON THE 
WRATH OF THE JEWS, WHEN I SPOKE TO THEN OF JE8U& 

my arrival in Gomel with my companions^ I 
was placed in the barracks with 1000 recruitfl^ 
with whom I was daily drilled in the use of 
arms and war signals. These recruits were divided 
into four companies of 260 each, who occupied one 
very large room. In the middle of the room stood a 
long, broad, wooden bench, which reached from one end 
to the other. On both sides of it were mattresses filled 
with straw on which the men slept head to head. 
In the morning the mattresses were folded away, and 
the half of the bench served as a table, at which the 
meals were taken. At noon we had soup made with 
sour cabbage, which was not very palatable ; five times 
a-week the soup was cooked with meat, besides the 




APPRBCIATBD BY MY SUPERIORS. 217 

cabbage^ and each got a small piece of it. I am not 
sure that we got the tenth part of a pound ! Towards 
evening the meal consisted of a very thin soup without 
meat, or even fat. The bread was black, and of bad 
quality. 

On the day after my arrival I, with another recruit, 
was ordered to carry water to the kitchen. This work 
I found rather heavy, as I was very weak. I prayed 
to the Lord for help, and He soon answered my prayer, 
for the next day the sergeant, noticing my abilities, 
introduced me to the sergeant-major, and then to the 
captain of the company. I was appointed at once as 
an elder of ten recruits, and after some days I was 
chosen by the whole company as leader of the com- 
pany's committee. Soon after this appointment I 
found a way by which the food might be improved, and 
my plan succeeded so well that I was asked by the 
captains of the other companies to introduce my method 
into their companies. The Lord was with me in every- 
thing I had to do, and I felt that I was beloved by my 
superiors as well as by my inferiors. 

I was not long in Gomel when my mother and some 
relatives came to see me, and they remained in that 
town for a few weeks, in order to persuade me to 
renounce Christianity and return to the Jewish faith. 
This was a trying time for me ; the daily scenes I had 
with my relations are too painful to describe. 

During the time I was in Gomel, I daily visited the 
Jews in their houses and synagogues, and preached to 
them the gospel of salvation. Many hundred Jews 
used to come to see how the " apostate young rabbi" 
was drilled; and after drills I had the permission of 



218 THE HEBREW CHBI8TIAN. 

my superiors to speak to them. Although often tired, 
I never lost an opportunity of pointing the way of 
salvation to my Jewish brethren. I used to preach 
for a couple of hours in the open air, gun in hand, 
and they were all very attentive to hear. My Christian 
friends at this time were not idle ; they used every 
means to procure my release ; but nothing could be 
accomplished until the time appointed by the Lord, 
as the reader may see from an extract of the Ftft 
Chv/rch Record of September, 1870 : — 

" Rev. A. Tomory to F. Brovm-Douglds, Esq. 

''Eiieser is still a soldier. The command for his 
liberation has come down from St. Petersburg long 
ago; but the Jews bribed the local authorities, and 
they hinder it. I had to write again to St. Peters- 
burg, and I trust that by this time another peremptory 
order has come down from St. Petersburg, and the 
poor prisoner may soon be free. Meanwhile, the 
Lord works mightily by him. Numbers of Jews, who 
never heard the free Gospel message, are now listening 
daily to Elieser. As a soldier he is quite free to 
speak what he Ukes,— his letters are thriUing. Were 
there space for them in the Record, I could translate 
some of them. His soul is prospering under the heavy 
afflictions, and in the midst of troubles and sorrows 
of all kinds his soul is full of joy. In his last letter 
he says : * My sorrows are great, but my joys are still 
greater when I am enabled to speak to so many Jews 
in the heart of Bussia about the Lord Jesus.' He 
asks us to send Hebrew New Testaments and tracts 




m THE MEDICAL COLLEGE. 219 

for the Jews. But alas ! Bussia does not permit such 
articles to pass its frontiers. "We will still try." 

Several months passed in which I expected day by 
day to be released from the Eussian army, but the 
Jewish bribery prolonged it ; and at the end of the 
summer of 1870, when the drilling battalion was 
dissolved, and the young soldiers were appointed to 
active service in diflferent regiments, I was appointed 
to the 24th Regiment of Infantry, whose headquarters 
were in Russian Poland. 

The day after my arrival in that regiment, I was 
chosen as clerk of the company ; and when I had been 
a fortnight in that position, I was taken as clerk to 
the office of the regiment. I was not there long until 
I was sent as student to the Military Medical College, 
where I attended the full curriculum of three years, 
and passed my examination. I was then appointed 
as medical officer to the Military Hospital in "Warsaw. 

During my four years' stay in Warsaw, I had a 
good opportunity of serving the King of Kings. My 
daUy prayera were as foUow: In the morning I 
prayed, " Lord Jesus, Thou hast done so much for me, 
what can I do for Thee to-day? My Saviour, my 
Lord and Master ! what wilt Thou have me to do in 
Thy field to-day V In the evening I used to inquire 
of myself what I had that day done for my Saviour, 
who had done so much for me ; and if I found that 
I had had an opportunity of doing something for 
Christ, I returned thanks that He, the King of Kings, 
had counted me worthy of His service. If I found 
that I had done nothing that day for the promotion 
of the Kingdom of Christ on earth, I prayed, " Lord, 



220 THE HEBREW CHBI8TIAK* 

make me worthy of Thy service, I am ready to Benre 
Thee; guide me to the work which Thou wooldest 
have me to do." 

I asBore you, dear reader, no one will be more 
happy than when engaged in the business of his 
heavenly Father; only then can we folly realise that 
we have a loving Father, who lives and reigns finr 
ever. And, according to my humble experience, 1 
may say that every one, in whatever capadly the 
Lord has placed him, is able to be about the business 
of his Father. I will try, for the encouragement of 
some fellow-Christian, to give some instances of how 
I was enabled at that time to be about the business 
of my heavenly Father. 

When I was placed in the Military Medical Collie 
in Warsaw, I had much class work to do besides my 
work in the hospital I never forgot, however, that 
my call from the Lord is to preach the Gospel to my 
Jewish brethren. For that purpose I used to go day 
by day to visit the Jews in their houses, synagogues, 
coffee-houses, restaurants, and in their -places of busi- 
ness, where I proclaimed to them the way of salvation. 

On one Saturday afternoon I went to a qmagogue 
and preached there to a large assembly of Jews for 
some houra They listened very attentively as long 
as I spoke to them of repentance, and the necessity of 
atonement ; but when I told them that we only can 
be saved by the free grace and the atoning blood of 
Jesus Christ, who is the angel of whom Job speaks in 
chap. xxxiiL 23, 24 (''If there be a messenger with him, 
an interpreter, one among a thousand, to show unto 
man his uprightness ; then he is gracious unto him. 



PBOTEOTION BY MILITAEY UNIFORM. 221 

and saith^ Deliver him from going down to the pit ; I 
have found a ransom "), they became noisy, and were 
ready to strike me, and to cast me out of the syna- 
gogue. When I saw this, I said cabnly : " Keep 
your temper, and behold whom you have before you. 
Think of the consequences if you lay a finger upon 
me; for although I would pardon you, and say, 
* Father, forgive them ; for they know not what they 
do/ yet Alexander II., whose uniform I wear, would 
not pardon you for oflFending one who is in his service ; 
for the assault would not only be to me, but to him ; 
therefore, take my advice and calm yourselves." They 
at once became silent, and the ruler of the synagogue 
asked me in a very respectful manner to leave the 
synagogue, and not disturb them in their prayers 
which they were about to oflFer. Before I left, I read 
to them part of the 18th and the 38rd chapters of 
Ezekiel. As I passed out, I took some of the water 
which stood at the door for the purpose of washing 
the hands before prayers, and washing mine, I said, 
addressing myself to the assembly, " See, I wash my 
hands as a token to you that I am clean of your 
blood. I have done my duty according to the Word of 
God, as I have just read to you from the Prophet 
Ezekiel." With these words I left the synagogue. 

On another occasion, I went in company with Mr. 
Ifland, a missionary, to a caf^, where many Jews 
were discussing various topics. The missionary 
entered into conversation with some of the bystanders, 
while I proceeded into an inner room and joined a 
group of Jews, and was soon engaged with them in 
earnest arguments. The controversy, though it waxed 



222 THB HEBREW CHBISTIAK. 

warm^ was conducted with perfect good temper, but 
loud voices and sounds as of a scuffle were heard from 
the apartment where Mr. Ifland was. I hastened in 
and found my friend surrounded with Jews, who 
seemed all in a perfect uproar. I seated myself 
beside him, and the sight of my military uniform 
worked wonders. Order was at once restored, and the 
conversation was carried on in an animated but not in 
an angry strain. One of their number said to me: 
" "We like to hear, when you speak, because we know 
it is not for money you do so; but the missionary 
only speaks for money, and, therefore, we despise 
him. " But, dear friend," said I, " the question is not 
whether he speaks for money or not, but whether his 
words be true. You do not despise Mr. Filtzer, the 
owner of the caf^ for selling his coffee, cakes, &c. ; 
but you taste and see, then if they are good you come 
again and, perhaps, bring a friend, by saying, ' If you 
wish to have good coffee or cake come to Mr. 
Filtzer.' Why not do the same with Mr. Ifland? 
Taste and try if you like the sweet words which he 
presents to you. You do not pay for them as you do 
to Mr. Filtzer for his goods ; and if you like them ask 
for more, and bring a friend that he may also 
partake." These words seemed to calm the audience, 
and they listened to the Gk)spel message. 

In my daily hospital work I used to speak to the 
sick of their spiritual diseases, and then pray with 
them. Among my fellow-students I became a by- 
word. ^' Bassin is curing the sick in the hospital with 
prayer," was their cry ; but this did not discourage me 
in the least. 



THE lord's time HAS NOT COME. 223 




CHAPTER XIV. 

JCY FIRST JOURNEY FROM WARSAW TO MY NATIVE PLACE ; A CON- 
DITIONAL INVITATION FROM A COUSIN OF MINE ; WHAT BECAME 
OF THE MONEY SENT FROM SCOTLAND TO BUY ME OUT OF THE 
ARMY; SECOND JOURNEY TO MY NATIVE PLACE ; THE ILLNESS 
OF MY MOTHER; MY EARNEST CONVERSATION WITH HER, AND 
THE CONSEQUENCE OF IT; MY RETX7RN TO WARSAW AND 
TRANSFER TO ST. PETERSBURG; MY EXCHANGING WORDS WITH 
THE EMPEROR ALEXANDER H. 

lUEING my sojourn in Warsaw, I made two 
journeys to my native place. The first was 
in 1871, and my object in going was to buy 
myself off from the army; for, as the reader may 
have observed in the preceding chapter, all the efforts 
which my Christian friends had made for my libera- 
tion bad been thus far frustrated by the bribery of the 
Jews. My Christian friends in Scotland, knowing 
this, sympathised with me, and sent £70 in order that 
I should buy myself off, as it was a rule in Bussia at 
that time that one can be free by paying a certain 
sum of money. I therefore went to Mohilev, as the 
money would be accepted only there ; but the Lord's 
time had not yet come, for even this generous effort 
proved of no avail, because I had been illegally placed 
in the army, and therefore the money could not be 



221> THE HEBBEW CHRISTIAN. 

legally accepted. My journey, however, was not in 
vain, for I had once more the opportunity of preaching 
the good tidings of salvation in the places where I 
had been persecuted. From morning till night I was 
visited by Jews, to whom I preached the GospeL I 
visited them here also in their houses, synagogues, 
and places of business, and was cordially received on 
the whole. 

To the house of a cousin I was invited, on condition 
that I should not speak of Christ. I agreed on con- 
dition that they should not speak against Christ, for I 
very well knew that they would not be able to speak 
with me without doing so. When I came to his house 
many of my relations were already assembled, and they 
very soon commenced to speak against the Christian 
religion ; and as soon as they did so, I was at liberty 
to speak of Christ and his salvation. So long as I 
dwelt on man's fallen and sinful nature, and on the 
necessity of atonement by the shedding of blood, all 
listened quietly ; but when I proceeded to point out 
how, by the sacrifice of Christ, once oflfered on Calvary, 
one only and all-sufficient atonement had been made, 
a regular uproar ensued, and the men, women, and 
even the children cried, " Beat him ! beat him !" But 
my cousin who had invited me to his house interfered, 
saying that I had kept my word in not speaking of 
Christ as long as they did not abuse Him. My cousin's 
words calmed the audience, who soon after quietly dis- 
persed to their homes, and I returned to my hotel. 
Next day I went back to Warsaw, to continue my 
studies in the Medical College. 

The £70 which was sent from Scotland to buy me 



LAST INTEBVIEW WITH MY MOTHER. 225 

out of the army was now converted by the Free Church 
Jewish Mission Committee as a help in pursuing my 
studies, for which I was very thankful, and I cannot 
now omit this opportunity of giving to them my hearty 
thanks once more. 

My second journey to Mohilev was in 1874, when I 
got a telegram from my mother, informing me of her 
ainess, and saying that she wished to see me before 
she died. On receiving these sad tidings, I hurried 
to the Military OflSice, and getting leave of absence, I 
hastened to the place of my childhood. On my arrival 
I went to my mother's sick room, where I found my 
two sisters. My parent, though very ill, was in pos- 
session of all her faculties, and as soon as I entered the 
room, and stood beside her bed, and we had kissed each 
other, she asked my sisters to leave the room, and in 
a low voice she commenced to speak to me as follows : — 

" My dear son, I have carefully watched over you 
from your infancy, and I had the hope that, through 
your piety and prayers, I shall be delivered from the 
punishment of hell ; for although I have done nothing 
wrong in this world — ^you know what a pious woman 
I have been, you know of my good works — ^yet a 
purgatorial process is necessary, as you know, accord- 
ing to the doctrine of our rabbis (blessed be their 
memory !) ; even the righteous of the earth iaxe 
subject to a certain punishment in hell. In order that 
they should be cleansed from their stains, and be 
delivered from this purgatorial punishment, there is 
only one remedy, and that is the daily prayers and piety 
of good sons." 

My heart was wellnigh broken to see my beloved 

Q 



226 THE HEBREW CHBI8TIAN. 

mother, at the end of her life, after hearing so much as 
she had done about Christ, still strong in her belief 
that good works and prayers offered by sons after death, 
could be of any avaU. 

" My dear mother," I exclaimed, with tears in my 
eyes, " prayer for the dead did not originate with the 
Jews. You will not find the practice of praying for 
the dead anywhere in the Bible ; the Jews brought it 
with them after the Babylonian captivity, and only 
from the time of the Maccabees was this doctrine put 
in writing, as it is stated in 2nd Maccabees, chap. xii. 
But, dear mother, the true Scriptural doctrine is that 
we can be saved only by the free grace of God, and 
the blood of Christ now cleanseth us from all our sins, 
as did the blood of the sacrifices, in the old dispen- 
sation." 

My mother became angry, and said : "Speak not to 
me of the Crucified One. I believe only in the true 
God ; leave the room and even the house at once. I 
cannot think of being under the roof with an apostate, 
and he one of my own children." 

With tears, I left the apartment, and could only 
pray that, ere it was too late, her eyes might be 
enlightened, and she might be permitted to acknow- 
ledge Jesus as her Saviour. I left my mother's house 
immediately, but remained in Mohilev for a few weeks, 
untU my leave of absence expired, and I was com- 
pelled to return to my post at Warsaw. 

On my arrival there a change awaited me. I was 
ordered as manager of apothecary in the Military 
Hospital of the First Body-guard of Artillery in St 
Petersburg, and at the end of the summer of 1874, 



EXCHANGING WOBDS WITH ALEXANDEB II. 227 

I entered on my new oflSice in St. Petersburg. I 
was not long there^ till I was advanced to a higher 
office, with a better salary, and appointed manager of 
apothecary in the Hospital of the Military College of 
the Bussian nobility. There I once had an oppor- 
tunity of exchanging a few words with the Emperor 
Alexander II., when he asked me, " How many people 
have you sent to heaven ? " My reply was, " Not 
more than heaven requested of me." 



228 THE HEBBEW CHRISTUH. 



CHAPTER XV. 

THX FIB8T-FRUTT OF HT WORK IN ST. FETEBSBUBO ; THB BAPTIBM 
OF MR. KUKlTRIZKINy A JEW OF THE SECT OF THB KARAITE8; 
HTHAFFCnSSS DTBEINO ABOUT THE BUSINESS OF MT HEAYESLT 
FATHER ; CIRCLE OF CHRISTIAN FRIENDS IN ST. FBTER8BUB6, 
AND BIBLE-CLASSES AT COUNT KORFF'S ; THE SECRETARY OF 
THE LONDON JEWISH MISSIONARY SOCIETT IN ST. FETERSBCBG, 
AND MY COMINO IN CONTACT WITH THAT SOCIETY; LEREEB 
FROM REY. A. TOMORY CONCERNINO THE FREE CHURCH OF 
SCOTLAND AND THE EPISCOPAL CHURCH; MY STUDIES IN 
THEOLOGY. 

|N the foregoing chapter the reader has seen 
how the Lord was with me in prospering the 
work of my hands in my military office^ and 
in this chapter I will endeavour to give some account 
of the grace of God, — ^how He, the King of Kings, ac- 
colmted me worthy to do some work for His kingdom. 
The first opportunity I had was on the next day 
after my arrival, when I visited Pastor Dalton, who 
had taken a deep interest in me during my persecu- 
tion and imprisonment, &c. He told me that an 
Israelite of the Karaite sect had applied to him for 
baptism, but the young man did not know German, 
and he himself did not know sufficient Russian or 
Hebrew to instruct him in the Christian religion. 
Pastor Dalton further said that he had asked Pastor 




A KARAITE INSTRUCTED AND BAPTISED. 229 

Mazing, who was well acquainted with the Bussian 
language, to instruct him ; but he would prefer if I 
could render him this service, because I knew best 
how to deal with Jews. I willingly consented to this, 
and on the same day visited Pastor Mazing. Next 
day Mr. Kukurizkin was sent to me with an intro- 
duction from Pastor Mazing. I found that young 
man a thorough gentleman and highly educated. I 
instructed him for several weeks in the doctrines of 
Christianity, and I felt that the spirit of the Lord was 
working daily more and more in his soul. Very often, 
when we prayed together, tears filled his eyes. The 
weeks during which he was instructed was a time of 
delight to my soul, and when I found I could say in 
r^ard to his case, as the Apostle of old said, " Can 
any man forbid water that these should not be bap- 
tised which have received the Holy Ghost as well as 
we ? " I brought him to Pastor Dalton, who examined 
him, and administered to him the rite of baptism. 

I visited the Jews nearly every day, in their houses, 
synagogues, and places of business, where I proclaimed 
the Word of God. I was also visited daily by Jews, 
and felt happy each day in being about the business 
of my heavenly Father. My circle of Christian friends 
grew day by day, and very often I was led to say with 
the Psalmist, '' Behold how good and how pleasant a 
thing it is for brethren to dwell together in unity." 

Through my intimate and honourable friends^ Count 
Zaremba and Count Korff, I was invited to the houses 
of the highest nobility of Bussia ; and soon the Lord 
gave me the privilege of holding a Bible class for the 
Bussian aristocracy. This class was held in an un- 



230 THE HEBBEW OHKISTIAN. 

usual way. On the Tuesday Count Korflf invited hiB 
noble friends, to whom I used to explain the Bible 
from the original. I commenced at eight o'clock and 
spoke till ten, during which time each of the listeners 
took notes, and from ten till twelve questions were 
put to me, which I answered. At midnight the 
meeting was over, but usually many remained, and 
we had a free conversation concerning the truth of the 
Word of God till two o'clock in the morning. These 
six hours passed so quickly that they seemed to me as 
only one hour. 

Count KorfiF used to take me also to the houses of 
his friends and acquaintances ; and I was happy, and 
heartUy thanked the Lord for accounting me worthy 
of His service, and allowing me to do a good work 
for the Greek Church. For I must not omit to men- 
tion that Count Korfif, as well as all who attended my 
Bible class, were members of the Greek Church. 

In the beginning of 1875, the Secretary of the 
London Society for Promoting Christianity amongst 
the Jews, the Kev. F. Smith, came to St. Petersburg 
with a petition from his Society, asking the Emperor 
for permission to work amongst the Jews in Russia. 
The permission was granted ; and the secretary, taking 
a warm interest in me and in my voluntary mission 
work, I thus came in contact with the London 
Jewish Mission Society. A call was given to me 
to leave my medical office in the army, and to enter 
into the service of that society. Although I was glad 
to enter on such a noble profession as missionary, 
yet I was sorry not to be able to work in connection 
with the Church and Mission through whose instru- 



A CALL FBOM A MISSION SOCIETY. 231 

mentality I was brought to Christy and from which I 
received great sympathy. I therefore wrote to Rev. 
A. Tomory, asking his fatherly advice, and received 
from him the foUowing answer (original in German) :— 

" Galata, 20th Jcmuary, 1876. 

" My dear Elieseb, — ^The Lord bless you in the new year, 
and renew His grace to you to serve Him in true righteousness 
and holiness ! Erect a new Ebenezer, and say, < Hitherto hath 
the Lord helped me.' May He help you also farther ! We often 
think of you, and pray for you. We are very glad to hear what 
you say about the permission for the Jewish Mission in Poland 
and Russia. May the Lord open many doors and many hearts ! 
I shall be very glad if you join the English Mission there. The 
Lord give you His blessing ! It is one Church, and we have no 
mission there. You will let us know what answer you get from 
the English Mission, and the name of the missionary who will 
come to St. Petersburg from the Episcopal Church. The Lord 
grant that thousands of Jews shall hear the word of salvation, 
and shall become believers ! 

"We rejoice to hear that your Karaite was baptised. The 
Lord give him His free grace, that he may live a faithful life ! 
Marko, our assistant teacher, is not yet baptised ; but he is an 
earnest believer. My wife and children, and all friends, send 
their regards to you. — With warm love, yours, 

" Alexander Tomoby." 

As soon as I received this advice from Mr. Tomory, 
I offered myself as a labourer in the mission field, in 
connection with the London Society for Promoting 
Christianity among the Jews; and having answered 
Ik number of printed questions which it is usual for 
the Society to submit to their candidates, they deter- 
mined to take me into their service, as soon as I should 
obtain my discharge from the army. 

In the meantime, I received another letter from 



232 THE HEBREW CHBISTIAK. 

Mr. Tomory, saying that there was hope that the Free 
Church of Scotland would also have a mission to the 
Jews in Bussia; and that he (Mr. Tomory) should 
rejoice if I could remain in the Church where I had 
received the Gospel^ and which had assisted me with 
love and money during the time of my need. I was 
very happy to hear this, and I waited for some months 
for a decision from the Free Church Jewish Mission 
Committee. At length I had the following letter 
from Rev. A. Tomory : — 

"Galata, Ibih Nwewher^ 1876. 
" My dear Elieseb, — To-day I have received a letter from the 
Committee, and they do not Imow how^ where, or when they will 
have a mission in Eussia ; therefore they have not decided any- 
thing. "Wait no longer, but accept the offer of the London Jewish 
Mission Society, without further loss of time. I should very 
much like to see you in the service of our Church, partly because 
you would serve us, but much more because the Episcopalians are 
strangers to you ; but we must see the hand of Qod directing such 
things, and submit to it. Man proposes, but Qod disposes.'' . . . 

Accordingly I accepted the resolution of the London 
Jewish Mission Committee, to work in conjunction 
with their missionary, Rev. D. A. Hefter, who came 
to St. Petersburg to open the mission there. But we 
were soon informed that no mission work should be 
done in St. Petersburg, or in any other place in Bussia, 
until the committee of the senators, which were ap- 
pointed to consider the matter of the mission, knew 
how far the permission of the Czar was intended. 
Until that time, the missionaries were advised by the 
Prime Minister not to remain in Russia. The London 
Society therefore resolved that Mr. Hefter should 
return to his station at Frankfort-on-the-Main, and 



MISSIONABY CX)LLEGE IN LONDON. 233 

that I should go for a time to Germany, on their 
account, and prepare myself for my future mission 
work. After that, they resolved that I should be 
trained in their Missionary College in London. Ac- 
cordingly I went there, 6th October, 1876. My train- 
ing under the auspices of the London Jewish Mission 
Society was first for about ten months in Germany, 
and then fifteen months in London. 

The discipline in the College, in which the students 
also resided, was rather too strict ; for although I had 
been accustomed to a rigid discipline in the Bussian 
army, I certainly found it objectionable in the Hebrew 
Missionary College ; and I must confess I was extremely 
glad when I received the following letters from the 
Committee : — 

'•LONDON SOCIETY FOR PROMOTING CHRISTIANITY 

AMONGST THE JEWS. 

" 16 Lincoln's Inn Fields, 
" London, W.C, 24«^ SepUrriber, 1877. 

'< Dear Sib, — ^The Committee having considered your case on 
Friday last, decided that you should now see the clerical examiners; 
and arrangements have been made for you to call upon two of 
them, as follows — ^viz., Rev. H. A. Stem, on Wednesday next, 
between three and four o'clock ; and, Rev. John Richardson, 169 
The Grove, Camberwell, on Thursday next, at 4.30. 

" Please be punctual in your attendance upon them at the times 
mentioned. 

** Wishing you a pleasant and satisfactory interview. — I remain 
yoQis fjEdthfully, 

"W.J. Adams, 

'' Asnstcmt Secy."* 



234 THE HEBREW CHRISTIAN. 

*« LONDON SOCIETY FOR PROMOTING CHRISTIANITY 

AMONGST THE JEWS. 

** 16 LnrooLN's Inn Fields, 
" London, W.C., 6th October, 1877. 

^ Deab Snt, — Be good enough to attend on another examiner, 
the Rev. J. Kirkman, 4 Thurlow Road, Hampstead, on Tuesday 
morning next, at eleven ▲.!!. — ^With best wishes, I remain, yours 
faithfully, 

" W. J. Adams." 



MY FIEST VISIT TO SCOTLAND. 235 




CHAPTER XVI. 

APPOINTMBNT AS JEWISH MISSIONARY ; FIRST VISIT TO SCOTLAND ; 
LETTER FROM REV. J. O. CUNNINGHAM ; TRANSFERRED FROM 
LONDON TO BUCHAREST; MY FIRST MISSION JOURNEYS IN 
I^OUMANIA ; PREACHING THE GOSPEL IN A PECULIAR WAY TO 
THOUSANDS OF JEWS ; MY WINTER WORK IN BUCHAREST ; 
THE PRESENT JEWISH CEREMONY OF THE PASSOVER NIGHTS AS 
A CHRISTIAN SYMBOL ; A LETTER FROM THE PRINCIPAL OF THE 
HEBREW MISSIONARY COLLEGE. 

the ninth of October, I passed my last clerical 
examination, and on the 12th I was appointed 
by the Society to labour for a short time in 
London, until the Committee should find a proper 
station for me. In August, 1878, I paid my first 
visit to Scotland. On my arrival, in the evening, in 
Edinburgh, I went to the Edinburgh Hotel, and the 
next day I called upon Dr. Moody Stuart, to whom I 
had a letter of introduction from Kev. W. Wingate ; 
but the Doctor was out of town, and I was told by 
the servant that if I wanted any information, I could 
obtain it from the Rev. J. Q. Cunningham. I went, 
therefore, to 7 Brandon Street, and found in the 
above-named gentleman, a most warm-hearted brother 
in Christ. He did not allow me to remain in the 
hotel, but took me to his house, where I stayed for a 
week, during which time he introduced me to many 



236 THE HEBBEW CHBISIIAK. , 

Christian friends, as also to the Jewish Mission Com- 
mittee of the Free Church of Scotland. I was glad 
to have an opportunity of expressing my hearty thanks 
to the Committee for sending missionaries to the Jews, 
through whose instrumentality I was brought to 
Christ. I also told them that my heart's desire ever 
since, had been to labour in connection with the same 
Church and Mission which had been the means of my 
becoming a Christian, and that I should be glad at 
any time when the Committee should wish to employ 
me, to enter into their service. They were very glad 
to hear this, and replied that they should be glad to 
have me in their service. 

After spending sixteen days in Scotland, a week in 
Edinburgh and a week in Portobello, with Mrs. Morice, 
the aunt of Mrs. Tomory, who invited me to stay with 
her, and two days in Helensburgh with Mrs. Fleming, 
who also invited me, I returned to London, where I 
found a resolution passed by the Committee appointing 
me as missionaiy to Bucharest in Boumania. 

As it was my great desire to be connected with the 
Free Church, and my meeting with the Jewish Mission 
Committee in Edinburgh gave me some hope of my 
wishes being realised, I did not accept the appoint- 
ment to Bucharest, until I had received the following 
letter firom Bev. J. G. Cunningham, minister of St. 
Luke's, in Edinburgh. 

" 7 Brandon Street, 12th August, 1878. 

"My dear Friend, — ^Your kind letter came to me on Saturday, 
when I was too busy to answer it at once. It has been often in 
my mind since, and I pray the Lord to guide you to the right 
course. I have been remembering, in connection with your pre- 



APPOINTEa) MISSIONARY TO EOTJMANIA. 237 

sent case, Numbers iz. 17-23. We may not stay behind when the 
clond of His presence moves forward, and we may not go before 
the clond. It seems to me, that in the circumstance that our 
Committee have meanwhile no access to Russia, and no intention 
of occupying Palestine, the way is left open for you to accept the 
call to Bucharest, in giving which, the Committee have indicated 
in a very satisfactory way their confidence in you. The visit you 
paid to Scotland has made you some warm friends, who will take 
a sincere interest in your work and welfare wherever you may be ; 
and I am sure they share your feeling, that it would be especially 
pleasant for you to work in connection with the Church by which 
you were first brought to the knowledge of our Saviour. For 
this, however, as I have indicated above, the way does not seem, 
in the meantime, to be <5pen. "We look back with very great 
pleasure on your visit to us, and I only regret that my constant 
work at the time prevented me from taking you to visit places of 
interest in our beautiful city. 

I send you a copy of the " Notes for Teachers ** for this month, 
which I was busy writing when you were here. 

With kind re^irds from Mrs. Cunningham, and hoping to hear 
again from you, — I remain, my dear Mr. Bassin, yours sincerely, 

J. G. Cunningham." 

I then left for Bucharest, and in October, 1878, I 
made my first missionary journey in Boumania, accom- 
panied by a colporteur. The first town we visited was 
Galatz, on the river Danube, where we remained for two 
days, and had the opportunity of preaching the Gospel 
to some hundred of Jews in the streets. 

The second town was Berlad, where we remained 
for three weeks. I arranged my work in that town as 
follows : Day by day I accompanied the colporteur 
from house to house. He sold the Bibles and tracts, 
and I preached the Gospel. On the Jewish Sabbath 
I had a service in Hebrew and a sermon in German. 
The attendance was very good, and the Jews listened 



238 THE HEBREW CHRISTIAN. 

attentively. They also joined in our prayers, and 
repeated the psalms for the day with us, according to 
the custom of the Episcopal Church. On the first 
Saturday, the Hebrew prayers made such an impres- 
sion upon them that they said afterwards to their 
Jewish brethren who did not attend my first meeting, 
that the missionary prays very weU in the holy 
tongue. This announcement brought me many Jews 
the next Saturday, so that the jealousy of the more 
bigoted Jews was aroused, and they invited a great 
Jewish preacher from another town to preach against 
me. My colporteur, who first heard of it, came and 
told me he was afraid we should have no listeners next 
Saturday, as the Jewish preacher will preach at the 
same hour as is announced for our service. *' Never 
mind," I replied, " we have time to give out our ser- 
vice for an hour before." I then announced immedi- 
ately that our service would be held at 2 P.M. instead 
of 3 P.M., and as I made this known on the Friday 
afternoon, the Jewish preacher had no time to alter 
his hour, consequently the attendance at my service 
on that Saturday was as good as on the two previous 
ones. When I had finished my lecture, I went with 
the Jews of my own meeting to the synagogue to hear 
my opponent. As soon as I entered, the whole con- 
gregation turned their faces towards me, and in a little 
while some asked my opinion of the preaching. I did 
not wish to reply in the synagogue, so I went out of 
it, whereupon the congregation left their preacher and 
followed me. Outside, in the open air, I took the 
Jewish preacher's text, which was firom Genesis vi. 9 : 
'* Noah was a just man, and perfect in his generations ; 



PREACHING TO SOME THOUSANDS OF JEWS. 239 

and Noah walked with God." I was soon surrounded 
by some thousands of Jews^ who came out of the 
several synagogues which were in that synagogue 
court (frequently several synagogues are erected roimd 
one large court) ; and as it was the time of offering 
the afternoon prayers, they were all crowded. No 
sooner was it known that I was preaching than the 
congregations hastened to hear what I might have to 
say. Two strong lusty Jews lifted me up, and kept 
me on their arms, until a chair was brought, upon 
which I stood, in order to be seen by the whole 
assembly. I preached for more than two hours, and 
when I went home, some of the Jews accompanied me 
to my lodgings. 

During the three weeks I was in Berlad, many Jews 
came daily to me to hear the Gospel truths. When I 
left that town for Bucharest, many of them came even 
to the station. I had just cause to thank the Lord 
for accounting me worthy to preach the Gospel to so 
many of my own nation. 

In the beginning of November, 1878, I arrived in 
Bucharest from my first missionary journey. My next 
work was to introduce Hebrew into the mission school, 
and for some time I instructed the children in my 
most beloved language. The winter of 1879 I spent 
in Bucharest, visiting the Jews in their houses, re- 
staurants, ca£&, places of business, and synagogues. * 
On Saturdays, I preached to the Jews in the mission 
chapel. During this winter I made many friends 
among the Jews, who used to invite me to their houses, 
and were glad to see me every day. I was invited 
by one of them to spend the first night of the Feast of 



240 THE HEBREW CHBIBTIAK. 

the Passover, when the ceremony is performed, which 
I have ahready described in chapter xiv. of the first 
part of this book. After the ceremony was performed, 
my friend, Mr. Lichtenblau, asked me what I thought 
of it. " But do you understand what you are doing?" 
I asked of my host. His answer was, "I believe I do." 
" Then tell me, friend," I said, *' what is the meaning 
of the three cakes, the breaking of the middle one, and 
putting it between the cushions ? And, after partak- 
ing of supper you remove the cake again and distribute 
a piece of it to each of the company, who eat it with 
great solemnity." " I do not know," was his reply, 
" and I would like to hear from you what you think 
of it." 

I then addressed myself to all who were assembled 
at the table, and said, '' This ceremony is more suitable 
for Christians than for the modem Jews, for they find 
something typical in it The three cakes are symboli- 
cal of God — ^the Father, the Son, and the Holy Ghost 
The middle cake represents the Son of G^, who 
revealed Himself in a human body; that body was 
broken for the salvation of mankind, and put into the 
grave for a little while. The taking out the cake from 
under the cushion, before you drink the third cup of 
wine, is a symbol of the broken body which rose fix)m 
the grave in the beginning of the third day. The dis- 
tribution of a piece of it to each of the company is 
symbolic of what Christ said : * Take and eat it in 
remembrance of My body which was broken for you.' " 

The company expressed great astonishment at my 
explanation, and Mr. Lichtenblau said : " You explain 
everything in connection with the Christian doctrine." 



BEY. P&mCIPAL H. STMMONS'S LETTER. 241 

" But have you any other explanation of it," I asked 
him. " No," he replied. He then inquired how it 
came among the Jews, to which I answered : " Probably 
through secret Hebrew Christians, who were greatly 
honoured by the Jews, who have imitated what the 
Christians did." 

I was encouraged in my work, not only because I 
found a wide open door among the Jews, but also 
because of the sympathy of Christian friends in Eng- 
land, of which the following letter from the Principal 
of the Hebrew Missionary College is a specimen : — 

"LONDON SOCIETY FOR PROMOTING CHRISTIANITY 

AMONG THE JEWS. 

"Hebrew Missionary College, 
" 9th January, 1879. 

"My dear Mr. Bassin, — ^I cannot allow the New Year to 
pass without sending you my good wishes in the Lord, for your- 
self and the continued success of your work. May He who has 
brought you hitherto, continue to lead and bless you with all 
temporal and spiritual blessings in Christ Jesus. I rejoice to hear 
from you, that your work is prospering. May it continue so, and 
may you increase and abound therein. 

" Our preparatory work in the College is still going on, I trust 
with profit. We are endeayouring just now to fix and deepen it, 
in order to make it more directly useful to the Mission. We have 
had no change in our members yet, but Mr. Wertheim expects to 
leave us very soon. So, by degrees, will one and another go forth 
from us, carrying with him the prayers and good wishes of those 
whom he leaves behind, and not less praying for them in his turn. 
I would ask you also to remember us in this way. Without the 
help of the Lord we can do nothing ; therefore pray for us. 

" I hope you still keep up your studies as much as possible. 
Depend upon it, you will not find the time wasted. For the cul- 
tivation of your own mind, as well as for the success of your work, 

B 



242 THE HEBEBW CHEISTIAN. 

they are most valuable. If I can be of any assistance to you 
therein, it will afford me great pleasure. 

" 1 am glad to find from your letter that you like your work. 
You will doubtless meet with much to discourage you, but patient 
continuance in well doing must in the end secure its reward. In 
the Lord's own time the Spirit shall be poured out from on high. 
If you are not able to do much in the way of actual conversion, 
you are leavening the Jewish mind, and some day the results will 
be seen. If you are not labouring for yourself you are for your 
successors. One soweth and another reapeth. If your task is to 
sow, patiently fulfil it, remembering the promise : * They that 
sow in tears shall reap in joy.' 

" We all unite in the expression of our good wishes. — ^Yours, 
very faithfully, 

" H. Symmons.'' * 

* By Principal Symmons's death on 22nd January, 1880, I lost a 
warm friend. 



MISSIONABY JOUENEYS IN EOUMANIA. 243 




CHAPTER XVII. 

MY SECOND AND THIBD MISSIONARY JOURNEYS IN ROUMANIA; MY 
RETURN TO LONDON ; CORRESPONDENCE WITH THE JEWISH 
MISSION COMMITTEE OF THE FREE CHURCH OF SCOTLAND; MY 
SECOND VISIT TO SCOTLAND. 

|N May, 1879, I made my second missionary 
journey in Roumania. The first town I 
visited was Brahilo, a free and chief shipping 
port of Wallachia on the left bank of the Danube, 
about 100 miles from its mouth, with a population of 
about 40,000, including several thousands of Jews. 
There I met one of our colporteurs, who was awaiting 
me. I found that Brahilo was not a good place for a 
Jewish mission, and as I knew there were better places, 
where the Jews were more willing to listen to the 
Gospel, I remained there only four days, and then left 
for Galatz, accompanied by the colporteur. 

Galatz is the chief port town of Moldavia, and the 
centre of the commerce of the whole kingdom of 
Roumania. It is situated on the left bank of the 
Danube, about 93 miles from its mouth. The popu- 
lation is about 80,000, of which about 20,000 are 
Jews. Here I found very interesting work among 
the Jews, and preached the Gospel to them in their 
houses, in their synagogues, and in their places of 



244 THE HEBREW CHBISTIAN. 

business. Many of them also attended my services 
in the German Protestant Chorch. After working 
there for a fortnight, I went to Tnlza, leaving the col- 
porteur in Oalatz. Tulza is the chief town of the 
region Dobrudscha, which belongs to Roumania since 
1878, and is situated on the right bank of the Danube, 
at the commencement of the Delta. The population 
is about 6000, comprising Bulgarians, Roumanians, 
Tartars, Turks, Greeks, Armenians, Russians, Germans, 
and about 1000 Jews. I stayed ten days in Tulza, 
preaching the Gospel in Russian and in German to 
Jews and Gentiles. One most interesting case I met 
with was that of a Russian who had been a Christian, 
but became a Jew some years ago. I had a veiy 
interesting discourse with him. I showed him the 
difference between us. " He was bom of Christian 
parents, and brought up in the Greek Church; but 
through his ignorance of the Christian truths he be- 
came a Jew. I was bom of Jewish parents, and 
brought up as a rabbi; but I became a Christian 
through knowledge of the Word of God. I- was a 
learned Jew, and now I am a learned Christian ; he 
was an ignorant Christian, and is now an ignorant 
Jew. I have hope of everlasting life through the 
blood of Christ, which cleanses me from all my sin; 
he must die in his sins and be lost for ever. Oh ! 
how terrible the thought," said I to him ; but though 
he wept, he made no reply to my daily entreaties with 
him. 

From Tulza I retumed to Galatz for five days, pro- 
ceeding thence in company with the colporteur to 
Fokschan. . This town is divided by the stream, 




MISSTONAEY JOURNEYS IN ROUMANIA. 245 

Milkow, into two parts, the west part belonging to 
Wallachia, the east to Moldavia ; the population is 
about 25,000, of which about 8000 are Jews. I 
remained there for two weeks, and had very good 
opportunities for preaching the Gospel to many Jews 
in their houses, and in the synagogues. I also held 
services in the house of a Christian friend, which were 
well attended by the Jews. The chief rabbi, though 
very friendly when I visited him, declined to enter 
into a religious conversation. 

From Fokschan we went to Rimnik Sarat, where I 
had a glorious opportunity of proclaiming the word of 
salvation to the Jews. We remained for twelve days, 
and I was more honoured by the Jews there, than in 
any other town I had previously visited, and for this 
reason : The second day after our arrival was a Friday, 
the day on which the Jews are accustomed to go into 
a bath to purify themselves for the coming Sabbath ; 
so I went there also, and met with the chief rabbi, 
who, after we had exchanged a few words, asked me if 
I were the missionary of whose arrival he had heard. 
On my replying in the affirmative, he requested me to 
speak in Hebrew with him, in order that the populace 
might not understand our conversation. After a long 
conversation in Hebrew, he invited me to his house, 
where we discoursed day by day for hours, in the 
presence of many Jews. When I left him, he spoke 
very highly of me, and this opened a wide door to me 
amongst the Jews. Whenever I met one in the street, 
he saluted me most cordially. In the synagogues I could 
preach the Gospel freely, and when I was leaving the 
town, the rabbi gave me an introduction to his son, who 



246 THE HEBBEW CHBISTIAN. 

was director of the Jewish school in Buzu, the next 
town that we were going to. 

We stayed two days only in Buzn, and then continued 
our journey to Plojeschti. On the way there I met 
with a railway accident, in which I was sufficiently 
hurt to be obliged to keep my bed for a few days 
after our arrival in Plojeschti. As soon as I was 
better, I began my work amongst the Jews, and was 
assisted by the Hungarian Reformed pastor, who lent 
his church for me to hold my services in, and to preach 
to the Jews. Plojeschti is a town in the interior of 
Wallachia; it has a population of about 30,000, of 
which about 6000 are Jews. I stayed there for two 
weeks, and made many friends amongst the Jews, who 
also invited me into their houses, in order to have 
religious conversation with me. 

From this town I returned to Bucharest, from 
whence, after a few weeks/ I set out upon my third 
missionary journey. 

Krajova is the chief town of Little Wallachia, 120 
miles west of Bucharest ; it is the residence of many 
rich bojars, i.e., Eoumanian nobles. The population, 
about 28j000, included about 4000 Jews, the most of 
whom are Spanish Jews. I found the work there so 
interesting that I remained for more than a month. 
My services in the German Protestant church were 
attended by crowds of Jews; the chief rabbi of the 
Spanish community and I visited each other daily. 
The rabbi of the Polish Jewish community received 
me in a very friendly manner, but did not like to enter 
into religious conversation. The chief rabbi of the 
Spanish Jews gave me his likeness, and wrote upon it, 



BETT7BN TO LONDON IN 1879. 247 

in Hebrew, as follows : ** A gift of everlasting remem- 
brance to the beloved of my soul, the honoured doctor, 
Elieser Bassin — his light shall shine for ever — ^from 
his sincere &iend Zacharia Levi." 

From Krajova I went to Turn-Severin, where I 
spent five weeks preaching, the Gospel to the Jews. 
On Sunday mornings I used to preach for the German 
Protestant pastor, and in the afternoon I had a special 
service to the Jews in the same church ; the morning 
service was in German, the afternoon service in Hebrew. 

In October, 1879, 1 returned again to Bucharest, and 
in the retrospect of my three journeys I could, with 
joy and thanksgiving to God, express my deep convic- 
tion that Roumania presents a most encouraging field 
for Jewish mission operations. 

Gladly would I have remained in that important 
mission field, but in consequence of misunderstandings 
which arose between me and the head of the Mission, 
Rev. J. F. Kleinhenn, and of other reasons, which 
though it might interest the reader to know them, yet 
this is not the place' for recording them, I resigned my 
connection with the London Society for promoting 
Christianity among the Jews. 

Li December, 1879, I returned to London, and 
entered into correspondence with the Jewish Mission 
Committee of the Free Church of Scotland, and in 
January, 1880, I received the following letter : — 

" 7 Brandon Street, 
" Edinburgh, I4th January, 1880. 

" My dear Sir, — I duly received your letter, and was very glad 
to hear from you again. I am so busy that I delayed answering 
yoor letter until I should have an opportunity of laying it before 



248 THE HEBREW GHBISTUN. 

our Committee. It does not meet till the 20tli inst., but I have 
told a few of them about your wish to be in the service of the 
Committee. These friends wished to know whether any person 
interested in Jewish Missions could with safety go into JRussia at 
this time, and begin any such work in any place such as Moscow. 
Do you know how this stands at the present time ? 

'* So far as I see, the Committee have no opening for you just 
now, but perhaps they might, if they could begin to do anything 
in Russia ; as yet, however, they have done nothing. 

" I hope that the Lord may open up your way. 

** With kind regards, and hoping to hear from you about Russia 
as a field of Jewish Missions, — ^I remain, my dear Sir, yours most 
sincerely, 

"J. Q. Cunningham." 

My reply to this letter was that there was no open- 
ing in Russia for a Mission just then, but that Moldavia 
presented a wide open door, and a large field for 
labour amongst the Jews. To this proposal I received 
the following answer : — 

" 7 Brandon Strbet, 
" Edinburgh, ISih February, 1880. 

"My DEAR Sir,— I am sorry to keep you so long in suspense. 
The Committee appointed to consider the question of a Mission to 
the Moldavian Jews has not yet been called together. I will, as 
soon as they meet, mention your willingness to come to Edinburgh, 
to give information on the subject, and will let you know whether 
they will send for you or not for this purpose. I wish that they 
would. 

" I trust that you are well, I am sorry you should be so long 
without work, but I hope something will soon open to you. — I am, 
my dear Sir, your brother in Christ, 

"J. G. Cunningham." 

Id the meantime I accepted temporary employment 
from the Society whose service I had resigned in 



GOBBESPONDENCE WITH THE FBEE CHUBCH. 249 

Roumania. I could have had permanent occupation 
in their Mission had I wished it. But besides other 
reasons^ the hope of entering the service of the Free 
Church kept me back from submitting to some strange 
rules of the London Jewish Mission Society. This 
hope was strengthened by the following letter : — 

" 7 Brandon Strbbt, 
" Edinburgh, Isl May, 1880. 

"My DEAR Sir, — I am sorry that I have been hindered by 
pressure of other matters constantly from writing earlier to you, 
but you have been much and affectionately remembered. Will 
you be so good as to call upon the Secretary of the London Society 
by which you were sent to Bucharest, or communicate with him, 
80 as to obtain in writing from him a few lines as to the circum- 
stances of your ceasing to be employed by the Society. I 
have some hope of finding something for you to do in con- 
nection with our Mission, and personally I am satisfied that you 
did your duty faithfully in the other Society's service. But for 
our Committee it would be necessary to have a certificate, regarding 
your resignation, from the Secretary of the London Society. 

" Hoping that you will kindly attend to this without delay, — I 
remain, my dear Sir, yours most sincerely, 

"J.G.Cunningham." 

After this letter, I entertained great hopes of enter- 
ing the service of the Church to which I owe so much ; 
but I was rather disappointed by the following com- 
munication : — 

" 7 Brandon Street, 
" Edinburgh, 29^^ June, 1880. 

" My DEAR Sir, — I received your letter, and also a letter of 
tecommendation from the Secretary of the London Society, and 
we have, besides these, good accounts of you from Mr. Wingate. 
I laid the information before the Committee, and it was received 
with interest; but as the Committee, though very desirous to 



250 THE HEBREW CHBIBTIAN. 

have a miasion in Ronmania, will not undertake it until a Scotch 
nuflsionaiy be fonnd to take charge of it, I am soiij to say that 
there ia no opening meanwhile for yon, which is a matter of 
sincere regret to ns alL I hope for a change in this before long 
meanwhile it is a painful disappointment. May the Lord help 
you to bear it, and soon open up your way ! 

** With kind r^ards and sincere esteem, I am, my dear friend, 
yours sincerely, ** J. G. CxrarsTrsGHAM." 

This determined me to go to Edmborgh, in order 
to see the Committee myselfl Accordingly I went 
there in July, 1880. I found my friend. Rev. J. G. 
Cunningham, was out of town ; so I paid a visit to 
Dr. J. H. Wilson, of the Barclay Church. He was ex- 
tremely kind to me, and invited me to stay with him. 
My way was not clear before me at that time, and 
both Dr. and Mrs. Wilson comforted me greatly. 
When shown to my room, my eye fell upon a text 
full of comfort, which was hung upon the wall; it 
was from Ps. Iv. 22 : *' Cast thy burden upon the 
Lord, and He shall sustain thee." 




APPOINTED TO VISIT EOUMANIA. 251 




CHAPTER XVIII. 

APPOINTED BY THE FREE CHURCH OF SCOTLAND TO VISIT ROU- 
HANIA; INVITATION PROM W. HENDERSON, ESQ., TO VISIT 
ABERDEEN ; LETTERS OP CONGRATULATION UPON MY APPOINT- 
MENT FROM REV. W. WINGATE, REV. DR. STERN, REV. J. B. 
BARBACLOUGH, ASSISTANT SECRETARY OF THE LONDON JEWISH 
MISSION SOCIETY, AND FROM REV. J. G. CUNNINGHAM ; MY 
VISITS TO GREENOCK AND TO LEITH ; LETTER FROM REV. J. 
THOMPSON ; STARTING FOR ROUMANIA ; ADDRESS TO THE JEWS 
IN BRESLAU ; ARRIVAL IN JASSY. 

the meeting of the Jewish Mission Commit- 
tee of the Free Church of Scotland in July, 
1880, I was appointed to visit Eoumania, 
and to spend one year there in the work of proclaim- 
ing the Gospel to my Jewish brethren (more particu- 
larly in Jassy), and to report to the Committee as to 
the expediency and hopefulness of establishing a per- 
manent mission station in that country. 

I need hardly say how happy this appointment 
made me, and that it also gave pleasure to my Christ- 
ian friends wiU be seen from the following letters : — 

" Devanha House, 
'< Aberdeen, 22nd July, 1880. 

" Mt dear Sir, — I bave your note of yesterday, and I am very 
glad to hear that you have at length got into the service of the 
Free Church. I trust the Lord will make you useful in leading 



252 THE HEBREW CHBI8TIAN. 

many to a knowledge of the trntli in the Goepel of Jesus 
Christ 

<' MiB. Henderson and I will be very pleased and glad to see 
yon in Abeideen, and we will be at home from the 27th of this 
month nntil the 2nd of August. If you could, therefore, come 
north at that time, we will be delighted to see you. — I am, yours 
sincerely, ** Wm. Henderson." 

On my arrival in Aberdeen, I was very cordially 
met at the station by Mr. Henderson, who conveyed 
me in a carriage to his residence, where I was received 
with the same cordiality by Mrs. Henderson and 
£Bunily. During my stay in Aberdeen I received the 
following congratulatory letters from my friends : — 

** 100 Talbot Boad, Bayswatkr, 
" London, 24t^ July, 1880. 

** Mt dear Eubsbr, — After delays to try faith and patience 
you have got * your heart's desire.' I sincerely sympathise with 
you, and congratulate you on your appointment to carry the Gk)8> 
pel to your brethren, and to all men, as a missionary of the Free 
Church of Scotland. You will now have thorough sympathy and 
co-operation in your work, and need no other rule save the Holy 
Spirit and the Word of Qod for guidance. 

*' May the many prayers which have gone up in your behalf be 
abundantly answered in grace for all to which you are now called. 
Make the Epistles to Timothy and Titus a special study; and 
may you be used to the salvation of many ! If you come t^ 
London, come and see us. You are graciously dealt with, in 
having so many ministers of Christ to befriend you. 

"Mrs. Wingate joins me in kindest remembrances. — ^Yours 
sincerely, "William Wingate." 

^' 5 Cahbridoe Lodge Villas, 

" Mare Street, E., August 2. 

" My DEAR Mr. Bassin, — I write a line to thank you for your 
note. It affords me great pleasure to hear that you have been 



CONGEATULATED BY CHEISTIAN FRIENDS. 253 

appointed as missioiiary of the Free Church of Scotland. May 
the blessing which cometh from above rest upon your future 
career ! You know something of the work, and are also acquainted 
with its difficulties and trials, hopes and promises. From my 
own experience, I know that our labours, if carried on in the 
strength of the Lord, cannot and will not fail to redound to His 
glory. 

" I am glad to hear that * Elieser ' is becoming known in Scot- 
land. May your sacrifices for the Gk)spers sake stir up much 
interest in behalf of our people. — With Christian regards, faith- 
folly yours, 

" Henry A. Stern." 

" LONDON SOCIETY FOR PROMOTING CHRISTIANITY 

AMONGST THE JEWS. 

" 16 Lincoln's Inn Fields, 
" London, W.C, 3rd August, 1880. 

" Dear Mr. Bassin,— We are glad to hear of your appointment 
May the Lord bless you, and make you a blessing in your new 
sphere of work for Him ! 

'^ Mr. Kleinhenn is not now in London. His present address 
is — Care of Thos. Blyth, Esq., The Fields, Southam, Warwickshire. 
— Believe me, faithfaHy yours, 

" J. B. Barraclough, 

^^ Assistant SecrdaryJ* 

" 7 Brandon Street, 
" Edinburgh, 6th August, 1880. 

" My dear Sir, — I was truly glad to receive at Strathpeffer the 
intimation of your being appointed to visit Roumania, in the 
service of our Jewish Mission. It is what I did earnestly desire 
to hear. May Gk)d guide you and bless you in the work, and in 
all your way ! Gen. xxiv. 27. 

" I am also very glad to hear of your being with Mr. Hender- 
son, a true and generous Mend of Israel. Will you remember me 
kindly to him 1 

" When you come to Edinburgh, please let me know, and if I 



254 THE HEBREW CHSISTIAN. 

liaye no room in my own house unoccupied, I will try to find one 
for you in some other friend's. — Believe me, my dear Sir, yours 
most sincerely, 

" J. Q. CUNNINaHAM." 

During my two weeks' stay in the north of Scot- 
land, Mr. and Mrs. Henderson showed me such true 
Christian love, that I had not words enough to thank 
them. They not only introduced me to many Christ- 
ian friends in Aberdeen, but they also took me into 
the country where they had been invited, and I en- 
joyed two very happy days with them in Aberdour, at 
Mr. Barclay's. When arrangements had been made 
for me to preach in Ferryhill Free Church, on Sab- 
bath, 1st August, Mr. and Mrs. Henderson took great 
pains to make it known far and wide ; they printed 
intimations and sent them to all the ministers, and to 
many Christian friends. They also arranged that I 
should preach in their son's chiu'ch at Insch. 

In the west of Scotland, also, I enjoyed the warm 
fellowship of Christian friends. In Greenock, Provost 
Campbell showed me great Christian love. When it 
had been arranged that I should preach on Sabbath, 
15 th August, in the morning, in the Rev. J. J. Bonar's 
church, and in the afternoon, in the Rev. Dr. William 
Laughton's, he had bills printed and circulated on his 
own account, in order to give me encouragement in 
proclaiming the lovingkindness and tender mercies of 
our blessed Lord Jesus Christ. 

Before leaving Scotland to commence my missionary 
tour, I addressed Dr. Horatius Bonar's congregation, 
and asked them to accompany me with their prayers, 
and I believe many did so. On the last Sabbath, 




MY JOUENEY TO EOUMANIA. 255 

22nd August, I conducted Divine service in Free St. 
Ninian's Church, Leith. In remembrance of my late 
friend and active member of the Jewish Mission Com- 
mittee, Rev. John Thomson, M.A., I shall here insert 
a letter which he wrote to me : — 

" 150 Ferry Road, 
" Leith, 20th August, 1880. 
" My dear Sir, — It will give me very great pleasure to have 
you preach in my church in the afternoon of Sabbath next, the 
22nd August. 

" I have just come home, and have only time to say this before 
post. 

" Hoping to see you here at about half-past one o*clock, — I am 
my dear Sir, yours very truly, 

" J. Thomson." 

On the 24th August, 1880, I left Scotland, and 
after spending a week in London, I set out upon my 
journey to Roumania, by steamer to Hamburg, and 
thence by train through Berlin to Breslau, where I 
(Stayed for a few days, and preached in Rev. Daniel 
Edward's place of worship to a crowded congregation of 
Jews and Christians. Some of the younger Jews 
became much excited, and, after the address, expressed 
their desire to speak to me. We had a very warm 
discourse, in which Mr. Edward took a lively part. 
Miss Edward told us that she heard a Jewess asking a 
Jew if it was really true — what I had quoted from the 
prayers which they use on Friday evenings on the eve 
of their Sabbath — " Through the Son of Jesse of 
Bethlehem, draw near to my soul and deliver it." 

From Breslau I proceeded by train through Lem- 
berg and Tsherowitz to Jassy, arriving in the Moldavian 
capital, 12th September, 1880. 



256 THK HEBB^W CHRISTIAN. 




CHAPTER XIX. 

COMMENCEMENT OF MISSION WORK IN JASSY ; EVENING RELIGIOUS 
DISCOURSES — FIRST IN MR. FOLTICINEANO'S HOUSE, THEN IN 
MY OWN ; THE MISSION ROOM ; THE EVENING BIBLE CLASS ; 
SATURDAY LECTURES ; MY REPORT TO THE GENERAL ASSEMBLY 
OP 1881 ; REV. D. EDWARD VISITS JASSY ; HIS REPORT TO 
THE COMMITTEE, AND SUBSEQUENT LETTER TO ME. 

|HE day after my arrival in Jassy, I went out to 
see the Jews, and met with some of them 
whose acquaintance I had made during my 
journeys in Boumaniain 1878 and 1879. They were 
very glad to see me again, and introduced me to some 
Jewish families. Afterwards I went into thecoflfee-houses 
and restaurants, in order to make further acquaintance 
with Jews. In one of these I had not long to wait 
before it became known that I was a missionary, and 
then I was assailed with religious questions. These, 
however, I would not answer in the coflPee-house, know- 
ing that if I did so, a noisy controversy would ensue, 
at which the keeper of the house would be displeased. 
So I only replied : '' Dear friends, I would gladly 
answer you, but this is not the place for it. However, 
if you really wish me to answer you, come to my house 
at any time that suits you, or invite me to yours, and 
I am ready to give you the information you desire ;" 



MY MISSION WOEK IN JASSY. 257 

whereupon Mr. Folticineano proposed that we should 
withdraw to his house, which was only across the street. 
To this all agreed, and the conversation was continued 
there until eleven in the evening. It was arranged that 
the next meeting on the following evening should be at 
my house, from eight till eleven o'clock. The com- 
pany, comprising nine, came punctually to the 
appointed hour, some of them bringing friends also. 
The discourse was a very lively one, and soon began to 
get very confusing also, for I had scarcely time to 
answer one question before five or six others were put 
to me. So I was obliged to remind them that our 
discourses would not profit us, if carried on in such 
confusion, and suggested that we should take up the 
questions one by one. To this all agreed, so that for 
the futtire our meetings were much quieter and more 
orderly. 

After a few weeks I obtained a mission-room which 
served us for a reading-room through the day, a Bible 
class-room in the evening, and a lecture-room on 
Saturdays. The first lecture I gave was on Lev. xvii. 
11. It was a treatise from the rabbinical books on 
the signification of the sacrifice and of the blood of the 
covenant. At the close, I announced that on the 
following Saturday we would (D.V.) consider the 
cause of the destruction of the temple and the cessa- 
tion of the sacrifices ; also the means whereby in these 
days we may find redemption for our souls. At the 
end of the second lecture, I intimated that the third 
would treat of the Messiah, as to whether He has 
come or is yet to come. The fourth lecture proved to 
them that Jesus is the Messiah ; the fifth that He is 

B 



i 



258 THE HEBREW CHRISTIAN. 

seated at Ood's right hand; and the sixth showed 
why the Jews rejected Him. 

I published the first lecture in the Hebrew and 
Roumanian languages, and would have published the 
other five also, as the first was so well received by the 
Jews, but my means would not allow of it. The im- 
pression which these lectures made upon the Jews 
will be seen from the following report to the Com- 
mittee for the General Assembly in 1881 : — 

" The station from which I write this report has a place in the 
very early date of the history of the Free Cliurcli of Scotland, but 
for more than thirty years this station was not occupied by our 
Church after Rev. D. Edward left it in 1848, on account of the 
unsafe state in which the country was at that time. It was a 
chief station in the time of Mr. Edward, now in Breslau. Years 
have passed on, the Episcopalians occupied it, but it never 
recovered to be as before ; and through some disaster to the 
missionaries, the place was left, and has been unoccupied for some 
years. 

« Since Mr. Edward left Jassy, that place and the land have 
undergone great political changes. (1) The union of the two 
Danubian Principalities, Wallachia and Moldavia, in one Eou- 
mania in 1859 ; (2) the Constitution of 1866 ; and (3) the Independ- 
ence of 1878. In May next, the prince of this country — Charles 
the First — will be proclaimed the first king of Boumania. 

"By the providence of God, I was appointed by the Jewish 
Mission Committee, 20th July, 1880, to visit Boumania in order 
that, after spending one year in the work of making known the 
Gospel among my Jewish brethren, I might report as to the 
expediency and hopefulness of establishing a permanent Jewish 
mission station in this country, which I now do accordingly. 

" The number of Jews in Jassy amounts to about 50,000. Of 
this large number many are bankers, merchants, and hold different 
professional appointments ; but the majority are poor, and many 
in such a miserable condition as is scarcely equalled in any other 
place in Europe. The Jews here are divided into three sects— 



FIBST BEPOBT TO GENERAL ASSEAIBLY. 259 

(1) Talmudists, (2) Chasidim, and (3) Lemi-Befonner. But I 
find no diflficulty in getting into contact with any of them, as they 
are for the most part not averse to religious discussion. There is 
one thing of great importance and significance — ^that among all 
classes so many are dissatisfied with Judaism, and desire a better 
faith. As soon as my arrival here became known, several young 
Jews came to me expressing their desire for instruction in the 
Christian religion, and some even for baptism. 

" It is now about nine months since I duly commenced mission 
work here, and on reviewing the same I can with pleasure and 
thankfulness to God express my deep conviction that Moldavia 
presents a most encouraging field for Jewish mission operations. 

" My lectures have attracted not only hearers and readers, but 
also the envy of the rabbis and orthodox Jews, who tried to 
counteract my work, but in vain. The articles which they wrote 
in their papers to warn the Jews brought me more hearers, so that 
amidst all the difficulties I had to contend with, I feel there is 
much cause to bless the Lord for the progress which has been made 
in the short time I have been here, and that the barriers which 
Satan raises are but as cobweb walls, impotent to withstand 
fervent prayer and faithful labour. * If the Lord be for us, who 
can be against us.' 

" The Jews in this country are more hopeful and promising 
than those in any other where I have as yet been. 

" Since my public lectures, and distribution of them amongst 
those who did not hear them, I marked a growing consciousness 
that a religion professing to be Divine must be able to satisfy 
man's highest aspirations. They saw from the lectures that the 
present Judaism cannot do it, and many asked me what they 
were to do? The great difficulty is that they do not like to 
secede from the synagogue, and break the feeble tie that binds 
them to their people. I know here many Jews who are per- 
suaded that Jesus is the Messiah, but notwithstanding this con- 
viction, will not openly profess the faith they secretly cherish. • 
Gladly would they do so, did they not shrink from the sacrifices 
such a step would entail. 

'' Besides the special lectures, I held also evening Bible classes, 
and had a daily reading-room ; and I hope it has been a blessing 
to many of the house of Israel. 



260 THE HEBREW CHEISTIAN. 

" Since 1 came here, fourteen Jews have presented themselves 
for instruction and baptism. Eight of them appeared to me to be 
wanting in earnestness ; but not deeming it right to refuse them 
at once, I encouraged their visits, in order that I might form a 
better opinion of their fitness. These visits continued for some 
time, but when they found that I had no temporal advantages to 
oflfer, they ultimately withdrew. With two others I had similar 
experience. They came almost every day for some weeks, in 
order, they said, to dispute and debate, and often used very 
hostile language. However, they soon ceased to dispute and 
became silent listeners, and at last offered themselves as candi- 
dates for baptism. This quite perplexed me, as I could scarcely 
believe that such a thorough change of mind could have taken 
place in so short a time. This I candidly explained to them, and 
said that although I did not doubt their sincerity, I thought it 
best there should be some time longer before baptism. They 
then went away, and have not since called upon me. Three I 
have still under instruction, of whom I have also great hope that 
the Lord will bring them to His flock. One who was a candi- 
date for baptism left Jassy for Vienna, on account of the death 
of his father there. 

"The Jews desire very much to have a school. Many have 
several times asked me if I am going to have any, for they like 
the mission schools very much ; and the late mission school is 
Btill remembered with gratitude by many. I shall be extremely 
happy if our Church will resolve to establish a school here, where 
the name of Jesus should be heard, read, and sung. I feel sure 
that to many it would be a sweet sound, and seed that may bring 
forth fruit a hundred-fold. 

"In conclusion, I can only express my thankfulness to the 
Almighty God, through our Lord Jesus Christ, for the many 
•opportunities of preaching His Word which have been vouch- 
safed to me ; and I will go on casting out the seed, in the hope of 
reaping in due time, trusting in God's gracious promise that His 
Word shall not return void. May the Lord who in His provi- 
dence placed me here, and who is able and willing to do abund- 
antly more than we can ask or think, pour out the Holy Spirit, 
and give His grace and wisdom to all who are engaged in making 
known His glory to his ancient people Israel" 



BEV. D. Edward's visit to jassy. 261 

After the General Assembly of 1881, the Jewish 
Mission Committee desired Rev. D. Edward to visit 
me, and then to come to Edinburgh and report 
personally as to the hopefulness of establishing a per- 
manent mission station in Roumania. 

Mr. Edward, accordingly, came to Jassy about the 
beginning of July 1881. He expressed great delight 
at finding the better class of the Jews attending the 
Saturday meetings, and evidently such attentive 
hearers, and so friendly disposed towards me. To the 
Committee he gave a most favourable report of the 
work, as well as of the place, as being a very hopeful 
field for a mission to the Jews, as may be seen from 
the following letter which he subsequently wrote to 
me : — 

" Breslau, 27e^ Augustj 1881. 

" Dear Mr. Bassin, — You are doubtless impatient to hear my 
report how your case was treated in the Committee, but I could 
not write earlier, as I have had so many papers to prepare for 
different committees. 

"Well, I reported to the Committee just as I expressed myself 
when with you, especially setting forth that you had Jews attend- 
ing in considerable numbers at your lectures, and that you had 
succeeded in getting the Jews' papers to notice your work. I did 

not conceal that I regarded these as great achievements 

I think I set forth all your work and claims as favourably as I 
could. Oi course, when the Committee were of opinion that if 
they proceeded to grant sanction for a school or operative insti- 
tution, thfiy would require to have a British (Scotch) missionary 
appointed by your side, I could not object ; indeed, I consider 
this every way desirable, if it can be had, for yourself as well as 
for the mission. You have had your whole case set before the 
Committee in the most advantageous manner, but there is one 
thing needful, that the Committee know you better. You are 
conflcious of your own singleness of purpose, and may be displeased 



2G2 THE HEBBEW CHBI8TIAN. 

that the Committee has not at once full confidence in yon (and I, 
f&r my part, have no doubt that you desire above all things the 
Lord's glory). But you can only get general credit for this by 
patient working. Let me advise you to go on seeking the ad- 
vancement of Christ's work in Israel, seeking the conversion of 
souls, and in a short time you will obtain all that is for the welfare 
of the cause, as well as for your own comfort. The Lord is evi- 
dently calling you to patience ; ask of the Almighty to bestow this 
grace upon you ; humble yourself under His mighty hand, and 
He will look upon you to bless you. 

" In especial, I would advise you to confine yourself to special 
work, and forbear from engaging in large and general speculations 
and enterprises, for this will only create a prejudice against you. 

" I have not seen Dr. M. Stuart at all, though he wrote to me, 
excusing himself on the score of ill-health, but those to whom I 
spoke of your wish ... all thought you should loait. Seek 
grace then, dear friend, to wait God's time for this or every step 
— our waiting upon God (Ps. xxvii. 14), He is ready and able to 
honour in due season. . . . — Affectionately yours in Christ. 

« D. Edward." 



THE JEWISH QUESTION. 263 




CHAPTEE XX. 

aBCULAR TO THE LEARNED JEWS AND CHRISTIANS CONCERNING 
THE JEWISH QUESTION ; SUGGESTIONS FOR THE SOLVING OP 
THE JEWISH QUESTION ; ANSWERS TO MT CIRCULAR FROM DR. 
FURST, DR. PAULUS CASSEL, MR. BUTTNSKI OF RUSSIA, AND 
PROFESSOR DR. DEUTZSCH. 

[ORROW at hearing of the disgraceful persecution 
of my Jewish brethren in Russia, the shame- 
ful agitation in Germany, and seeing the bad 
treatment which they receive in Roumania, moved me 
to issue, in May, 1881, a circular in which I requested 
the learned world to give their opinion as to what 
practical methods could be adopted for bringing about 
a reconciliation between Jews and Christians, so that 
the one should be a blessing to the other. 

It is well known that nothing in the world can take 
place without leaving impressions — upon some good, 
upon others bad. Such was the case with my circular 
also ; no sooner had it been issued than answers were 
abundantly sent in, — some favourable, some unfavour- 
able, — ^but the latter did not discourage me. I resolved 
to publish them in pamphlets, together with my own 
suggestions, as follows: — 

I. The case of the Jewish question must be mutually taken in 
hand by Jews and Christians, so that a society may be formed 



264 THE HEBREW CHBISTIAN. 

whose object it would be to undertake the solving of the question. 
Should this united society of Jews and Christians be formed, then 
an important step has been already taken. 

IL It would be well if the society adopt three principal rules 
— Unity, Freedom, and Love — for its programme. 

(a.) Unity with regard to the conflicts between nation and 
nation, or between Jews and Qentiles, and for our motto should 
be preached diligently to Jews and Christians : " Have we not 
all one Father ? hath not one God created us ? why do we deal 
treacherously every man against his brother 1 '* (Mai. ii. 10). 

(6.) Freedom of thought in regard to belief and religion, so that 
one may not condemn the other because one thinks differently 
from the other ; for only through peace and liberty are we able 
to forward the welfare of mankind ; and freedom alone can lead 
us in the right way. None should hate another for his belief ; 
and the free interchange of thought in things pertaining to belief 
should not draw hatred after it. 

(c.) Love in all social dealings. Every member should devote 
himself with self-denial to work for the common good. 

True philosophy knows no other God than the God who is 
Love, and the Holy Scriptures teach us that he who has no love 
does not know God (1 John iv. 18). Love produces everything 
good in nature, and where love does not reign, there is destruction 
and desolation. Therefore, love must inspire the work which it 
imposes upon itself, namely, to unite all the children of one 
Father as brethren. 

III. The society shall endeavour to form sub-committees in all 
possible places, which shall hold active communication with the 
general committee, to whom they shall report the social inter- 
course between Jews and Christians. 

These sub-committees must carefully study the local circum- 
stances, and lay clearly before the general committee all causes of 
dispute, and propose such methods as would settle them and foster 
union and peace among the inhabitants. Every sub-committee 
must have its own special methods ; for we cannot put side by side 
the Jews and Christians of Britain, France, Germany, and other 
civilised countries, with those of Russia, Poland, and the 
East. 

IV. The society shall have a journal in different languages, as 



THE JEWISH QUESTION. 265 

their organ, whicli shall be the means of promoting concord 
among the nations, and of drawing them nearer to each other. 

Although my methods were in general favourably 
received, they have been criticised in various ways. 
I did not mean to say that my proposals are the only 
right ones, but, as I said in my second pamphlet, if 
any one knows better methods, let him propound 
them, instead of criticising the plans of others. 

Many Jews thought that the Jewish question 
should be called the Christian question, and that the 
Christians should be remindecj of peace. I called that 
question by the name under which it is known. 
Supposing we agree that we have to impress upon 
the Christians that it lies alone and entirely upon 
their side, then may those Jews furnish the practicable 
method which could be applied to the Christians. A 
sterile polemic, abusing and blaming one another, is 
certainly not the right way to improve the condition 
of the Jews. One can indeed incite feeling with evil 
words, but that can in no way bring about a reconcilia- 
tion. Paper quarrels will never bring about a recon- 
ciliation between Jews and Christians. The true 
Christian takes a lively interest in the prosperity of 
his Jewish fellow citizen, and strongly condemns the 
excesses of that fanatical rabble which, with deadly 
hatred, persecutes all those who do not belong to it. 

In Germany many Christians have lifted up their 
voices in favour of the persecuted Jews, as there were 
found Christians with the true Christian religion of 
love in their hearts. A Christian question, therefore, 
this anti-Semitic agitation can not be called ; for you 
will not find a true Christian engaged in it ; but you 



2C6 THE HEBBEW CHBISTIAy. 

will find orthodox Catholics, fanatic Lutherans, and 
above all, Atheists, in the latter of whom the Jews 
thought to find their best friends ; now, however, they 
can see, that only those who love Christ in sincerity, 
and who study His Holy Word diligently, are their real 
friends. 

Having expressed my views clearly upon the Jewish 
question, I shall now give the opinions of others, which 
I received in answer to my circular upon this subject. 
Dr. Furst writes : — 

"My deab Sib, — In thanking you for youi circular and the 
first number of the * Judenfrage ' kindly forwarded to me, I can- 
not help ezprefising to you my hearty sympathy in the noble and 
important work you have undertaken. 

"The paper of Mr. Folticineano has interested me very much, 
as it not only contains many important suggestions and impartial 
statements, but is written in a conciliatory spirit^ in harmony with 
the subject treated. It does one good to see an intelligent Jew 
breathing a spirit of love and goodwill; not only towards his own 
nation, but to all men without distinction. Thus his important 
piaper, more than anything else, has convinced me that it is your 
duty and privilege to confine your truly philanthropic efforts 
exclusively to Eoumania. He has pointed out what there is still 
to be done among these 400,000 Jews and five and a-half millions 
of Gkntiles. If you endeavour to raise the Jews there, and try to 
bring about a reconciliation between them and their Christian 
countrymen, you have a task before you requiring all your time 
and energy, and all the help you can get. If you succeed in 
effecting such a great and beneficial result, it will more than com- 
pensate you for all the labour you may have bestowed upon it. 

'* Wishing you God's blessing on all your efforts for the good of 
others, — I remain, my dear Sir, yours very truly, 

" Dr. A. FiiRST. 

"Strasbourg, 12th Jtdy, 1881." 

The paper of Mr. Folticineano, to which Dr. Fiirst 



THE JEWISH QUESTION. 267 

alludes, is an answer to my circular, and I would give 
it here, but it is rather too long, being not less than 
twenty-one printed pages. I have printed it in Ger- 
man in my first issue of the pamphlet " Die Juden- 
frage." 

I am indebted to the eminent professor, Dr. Paulus 
Cassel of Berlin, for a very interesting letter on this 
subject, which I shall insert here : — 

"My dear Mr. Bassin, — With this letter I send you my 
pamphlet *Die Antisemiten imd die Christliche Kirche.* You 
will therein find the momentousness of the present Jewish agita- 
tion. I also draw your attention to my previous publications 
* Sendshreiben an Heinrich von Freitshke' and *Die Juden in 
der Weltgeschichte.' I have treated this subject for years in my 
periodical Sunem, * What I think about the whole affair is no 
secret in Germany, nor, I think, in England. There was always 
a Jewish question, but only in so far as it was asked, How is it 
possible that there are yet any Jews, although they have Hved in 
the midst of Christians for centuries 1 The answer was, that so 
many Jews remaining explained itself by so much heathendom 
remaining among the nations. And what is called the Jewish 
question, is in fact nothing more than heathenish hatred against 
the Jews. The question of the agitators is not one of spirit and 
belief, but of money. Instead of seeking to subdue a false 
prejudice, they rather inflame it. They have no other encourage- 
ment thereto than knowing that they are in the majority, 

" What the Bohemians in Prague do to the Germans, and the 
French in Marseilles to the Italians, will others do to the Jews. 
In the latter case, they think of the villas and the incomes which 
they have in the large towns. It is a sign of still existing politi- 
cal roughness which makes itself notorious towards a minority. 
Means against it are found only in the proper and moral education 
through the Gospel. There is no other means than the sword of 
authority, which only checks violent acts for the moment. This 
gospel includes the humanity with which one suffers and endures. 
It acknowledges the right of others to live on God's earth, as well 



268 THE HEBREW CHEISTIAN. 

as those wha are themselves Christians. It is her duty, through 
her presence, to elevate and improve others. She gives the sword 
to authority, to punish and prevent evil ; but she takes the arbi- 
trariness of the majority which offers violence to others, plunders 
them,' and drives them out. 

" The Jewish question is the Christian question ; it is also a 
culture question. 

" From the condition of the Jews one can draw a conclusion of 
the people among whom they live. They have been persecuted 
for 1500 years, and have endured it, and gained much thereby. 
It was time to let them experience humanity and justice. But 
after a short tranquillity in some countries, comes again the anti- 
Semitic animosity rougher than ever ; a false religious zeal because 
without pathos. Such can bring no blessing, and least to the 
persecutors. Hatred is a seed which always brings corrupt fruit. 
It can never be justified ; one can have no agreement or trans- 
action with it ; endeavours after conciliation with it are impossible. 
No assembly in the world can otherwise determine what would 
bring mankind together more than self-knowledge and love. 

" The sickle that would cut oflf the growth of Christendom, they 
put to that of the Jews. The love which one claims for himself, 
he should also show to others. When Christ rejected the Phari- 
sees, He meant not only those in Jerusalem alone ; when He had 
compassion on the Samaritan woman, so surely, also, on the sick 
in Israel. Should He approach that roaring rabble, as they appear 
in Berlin and elsewhere, He would take them for His murderers 
coming to crucify Him anew. He has been rejected, but He has 
not rejected IsraeL He speaks : * Go forth and teach that I am 
Love.' " 

I think the impartial answer of Mr. Butynski, a 
Russian orthodox Jew, of Kowno, will also be read 
with interest : — 

" To the Rev, Elieseb Bassin^ Missionary in Jassy, Boumania. 

" Honoured and invited by your circular, permit me to address 
to you my sincere opinion upon your recent movement of the 
* Jewish Question.' Without having the honour of personal 



THE JEWISH QUESTION. 269 

acquaintance with you, I hope you wiU make the best use of these 
lines, such as they are. 

" In the first place, I acknowledge that I belong to the orthodox 
Jewish party. Independently of our belief in an expected Messiah, 
I am convinced that the Jewish race, after having happily escaped 
extermination by the Philistines, Babylonians, Greeks, and Komans, 
and endured inquisitions and crusades, can never be rooted out by 
brutal or non-intelligent persecution. Let the promoting of frar 
temal disunion and of the fury of the mob be ever so base and 
cruel, it can only partly injure Israel outwardly for a time ; the 
inner germ of the priestly holy people ever reappears like a 
phoenix out of the ashes. 

" 1 contend further, that, as you say in your circular, * the Jew 
cannot cease to be hated by the nations until he become 
changed,' is to be understood not in the sense of your mission ; 
otherwise we must reason upon other grounds. *The Jew is 
conservative j'^ is he so in religious matters? And if so, whom 
does he harm with it ? The most modem Jews are no less politi- 
cal and social than conservative, and this is again a cause for com- 
plaint against them. 

" * He is hated by the nations.' Is he not much more envied 
and feared on account of his abilities and endurance 1 

" How far the Jew may be a stumbling-block to aU nations 
depends npon how the matter is regarded. Naturally LassaMe 
and Carl Marx are stumbling-blocks to great manufacturers, as 
also Lasher is to a high-standing Wagner and Co, ; as, on the 
other hand, a usurer is to a spendthrift noble, and a publican to a 
drunken artisan. But how can individual accusations fall upon 
a whole nation ? 

** That a change must take place amongst the Jews is unfortun- 
ately very true ! They have in the last centuries adopted fearful 
social vices, from which the sooner they are purged the better. 
Let the responsibility fall on those who forced that people to 
these vices, as a cast-out, persecuted step-child is forced to lying, 
stealing, and other crimes. 

** Now, to your two questions, which, indeed, are but one. The 
only and most practical advice is that the clergy, preachers, journal- 
ists, officials, and all those who have any influence upon natidnal 
and public opinion, and who mean conscientiously, faithfully. 



270 THE HEBREW CHEI8TIAN. 

and honestly by mankind, should use all their eloquence to avert 
the nation from a terrible prejudice against the Jews, for the 
genuine mind finds its allies in the real instinct of the nation ; 
and opposed to this, the enmity of the instigator is powerless, and 
the Jewish question will be solved. 

*' Virtues and vices are to be found amongst the Jews as well as 
among other nations ; but no one may attribute the crime of one 
individual to a whole nation, and call forth a crusade against it ! 

" To your concluding verse from Malachi, we can subjoin a 
corresponding quotation from the Talmud : * Heaven ! are we 
not your brothers, the children of one father, the children of one 
mother ? Whereby are we separated from all nations and tongues 
that you determined so much evil upon us' — (Taanith, xviii. 1). — 
With greatest esteem, 

"J. BUTYNSKI. 

*« KovNO, lOth (22nd) Juncr 1881." 

I must not omit to give the opinion of Professor Dr. 
Delitzsch on this question, as he is a great friend of 
the Jews : — 

" Lbipsic, nth Jvly, 1881. 

^ Esteemed Friend, — I am unable to satisfy all my correspond- 
ence. What I think of the Jewish question will be seen from the 
work I send you.^ The most sympathising seems to me to be the 
work of Professor Gran in Konigsberg, 'Die Judenfrage, ein 
Geheimniss ? ' I am so over-burdened that I must ask your 
indulgence. . , . 

" The new Prussian journal, the Kreuzy in a well-meant notice, 
regrets that in my work I did not also endeavour to communicate 
my thoughts upon the solving of the Jewish question. I have 
already done so elsewhere. 

" There is nothing to be done by way of administration. One 
cannot lawfully close the paths of competition to the Jews which 
been opened for them by the law. The talents, and in a measure 
also the virtues, by means of which they always push further 
onwards and upwards, cannot be destroyed. The broken-down 



* Bohling's Talmucyude, beleuohtet von Franz Delitzsch. [The Author.] 



THE JEWISH QUESTION. 271 

barriers cannot "be restored. The anti-Semitic petition is a power- 
less protest, which only increases the opposition. 

" How so ] We say to the Jew, * Be humble ; do not push 
yourself so forward ; and, before everything else, cease to scorn 
Christianity, and to praise the religion of your nation as the 
highest, whereas it was only a preparatory step to Christianity.' 
And we say to the Christians, *See the consequences of your 
backsliding. You have unchristianised the oath, matrimony, and 
the schools in favour of the Jews. Your uncircumcised rabbis 
have struck out the Messiah from the Old Testament, and the 
miracle from the history of salvation. Who among you under- 
stands the 53rd chapter of Isaiah, about the One in whom Israel's 
history attains its summit, and who offered Himself for His people 
and for all nations ? The Talmud is more Christian than you 
are, for Talmud and Midrasch teach how Wiinsche in his work, 
Die Leiden des Messias (1870), has shown a suffering Christ. 
And the Talmud affirms that Jesus did wonders through the 
power of the most holy name of God. Your exegetes, your bio- 
graphers of Jesus, have forged weapons for the Jews. The Jewish 
literature over which you now cry murder is become strong and 
of full age in the bosom of your celebrated classics. You have 
lost your crown, but it is not the Jews who have robbed you of it. 
You have sacrificed it yourselves for the Thyrsus of the * Keligion 
in the Time of Darwin.' From this backsliding there is no other 
way of return but by repentance. If this call should find a mutual 
hearing, then would a tolerable modus mvendi be formed, and 
that is for the present the only possible solution of the Jewish 
question. 

" But we, the representatives of the Jewish Mission, we who 
make love to Israel inaccessible to national hatred, will not cease 
to appease both sides. We point the Radicals to the God of 
universal history. We know His ways from the word of pro- 
phecy ; He makes even the wicked useful to Himself, but woe 
to those who unchain the evil one. — ^Your brother in Christ, 

" Dblitzsch." 



272 THE HEBREW CHRISTIAN. 




CHAPTER XXI. 

THE JOURNAL " EINTBACHT ; " INTERVIEW ON THE WAY TO GREAT 
BRITAIN WITH REV. D. EDWARD, PROFESSOR DR. PAULUS 
CA8SEL, AND OTHER FRIENDS, CONCERNING THE JOURNALS 
" EINTRACHT " AND " CONCORDIA ; '' ARRIVAL IN LONDON ; 
CONSULTATION WITH MY FRIENDS DR. BENOLY AND DR. KOPPEL; 
ARRIVAL IN EDINBURGH ; RESOLUTION OF THE JEWISH MISSION 
COMMITTEE ; MY RETURN TO JA8SY POSTPONED. 

IHO has never felt in his breast a disinterested 
desire to render useful service to mankind ? 
Who has never in his leisure hours reflected 
upon the proceedings of the world ? and in whose ima- 
gination has not existed an ideal of human peace and 
happiness ? In such moments I determined to pub- 
lish a weekly journal in German, under the title 
of Eintracht, and to urge in it the settling of the 
quarrel between Jews and Christians, and, with the 
assistance of all noble thinkers, to endeavour to find 
the right way to do so. 

On 9th September, 1881, 1 issued the first number. 
The journal was favourably received by most Jews 
and Christians over the whole world, and was also re- 
commended by many Jewish and Christian papers. The 
Jewish Chronicle in London was the only one that I am 
aware of, that was not in favour of it, and in its issue of 
30th September, 1881, appeared the following: — 



THE JOUENAL " EINTRACHT." 273 

*' Boumania, — ^A notorious missionary in Jassy, named Bassin, 
has brought out a journal under the title of EintraxiMy which, 
whilst professing to defend Jewish interests, is really intended to 
catch Jewish souls. Bassin announces that after the 1st October 
the journal will be published in London. How necessary it is to 
warn the Roumanian Jews against this paper, whose real object is 
artfully concealed, is shown by the fact that even the editor of 
the Archives Israelites of Paris has fieillen into the trap, and 
favourably commends the paper as an excellent Jewish organ." 

However, this did not discourage me, for I knew 
that the editor of the Jewish Chronicle is not better 
than the most Jews, who, having no confidence in 
the Christians, believe that everything that comes 
through a missionary must have some hidden motive ; 
they cannot understand that he is moved only by pure 
love for his fellow-creatures, and that he sympathises 
with them in their persecutions. 

Uncertain as to whether the Free Church of Scot- 
land would take up Boumania as a mission field, and 
believing that the Lord called me to work for the 
welfare of humanity in general and of the Jews in 
particular, I resolved to return to Qreat Britain, and 
to edit in London the Eintracht in Qerman and the 
Concordia in English. It was also in my mind to 
establish a society, of which I made mention in the 
foregoing chapter. 

Accordingly, I left Jassy early in October, 1881. 
In Breslau, I visited Bev. D. Edward, who advised me 
to go first to Edinburgh, to have an interview with 
the Jewish Mission Committee, and, if they should 
decide upon taking up Boumania as a Jewish mission 
field, then to return to Jassy and engage in the work 
to which the Lord called me. My friend. Professor 

T 



274 THE HEBREW CHRISTIAN. 

Paulas Cassel, whom I visited in Berlin, was also of 
the same opinion. In London I took counsel with my 
friends, Dr. Benoly and Dr. Koppel, and we agreed 
that I should go first to Edinburgh. The Bev. R. 
Koenig of Pesth, whom I met in London, also advised 
me to see the Committee. I therefore set out for 
Scotland, and arrived in Edinburgh, 12th October, 
1881. 

At the Committee meeting on the 18th, a resolu- 
tion was passed that I should return at once to Jassy. 
The conditions were not very encouraging to me, but 
after earnest prayer, I resolved to accept everything 
that came from the Committee as from the hand of 
God, and I besought the Lord that He would guide 
them to do what should be the best for His kingdom. 
I therefore sent a letter to the Committee, requesting 
permission to remain for the winter in Scotland, in 
order to have Christian intercourse, and to attend 
the theological classes in the New College, which 
would be a step towards my ordination. Li com- 
pliance with this request, the Committee, at their 
meeting in November, decided that my return to Jassy 
should be postponed till the end of March, 1882. 
The Jewish Mission Committees of March and April, 
resolved to postpone my return to Roumania till after 
the Qeneral Assembly of 1882, and to recommend 
cordially to the Presbytery of Edinburgh, my applica- 
tion for license. The Free Presbytery of Edinburgh 
imanimously agreed to transmit said application to the 
most favourable consideration of the Greneral Assembly. 
On the report of the Committee of the General 
Assembly, my petition was granted, and the said 



LICENSED BY EDINBURGH FBEE PEESBYTERY. 276 

Assembly enjoined the Presbytery of Edinburgh to 
license me, which they did on the 14th of June, 
1882. 

Although I am very glad that, by being licensed, I 
am called or empowered by the Church to preach the 
Gospel, yet my greatest happiness is that I am able to 
say with the Apostle (Gal. i. 1), that I was first called 
to preach the Gospel " not of men, neither by man, 
but by Jesus Christ and God the Father." 

I have enjoyed many evidences of the warm sym- 
pathy of the Free Church of Scotland, especially dur- 
ing the time I attended the New College in Edinburgh. 
With the professors, with my fellow-students, and with 
friends in all parts of the country, I have enjoyed 
pleasant and profitable Christian fellowship, the 
memory of which will often cheer and sustain me in 
the mission field to which the Free Church, under 
God, now sends me. 

What I said in my address to the General Assembly 
of 1882, I would now repeat, that I go to my mission 
work in Boumania with the motto — " Ora et labora," 
** Pray and Work," and I ask all the children of God 
to pray for me and my work. 



THE END. 



LORIMER AND GILLIES, PRINTERS, 3X ST. ANDREW SQUARE, EDINBURGH. 



■if 



i