It was just a week since Mendel and the Rabbi had walked out together.

Hirsch Bensef rushed with gigantic strides up the street leading to his house, and long before he reached his door he shouted, at the top of his voice:

"Miriam! Miriam! I have news for you!"

Miriam had recovered her health, and was in the kitchen preparing meat for the following day. This was a most important operation, requiring the housewife's undivided attention. According to a Mosaic command blood was sacrificed upon the altar of the Temple, but was strictly forbidden as an article of diet. The animal is slaughtered in a manner which will drain off the greatest amount of the life-giving fluid, and great importance is attached to the processes for extracting every particle of blood from the meat which is brought upon the Jewish table. A thorough rubbing with salt and an hour's immersion in water are necessary to its preparation. Scientists who acknowledge that the blood is the general vehicle for conveying the parasites and germs of disease, recognize in this command of Moses a valuable sanitary measure, worthy of universal imitation.

Miriam heard her husband's distant call and, with her hands full of salt, she ran to the door.

Hirsch entered, completely out of breath.

"Who do you think has arrived?" he gasped.

"How should I know?"

"Guess."

"I might guess from now until the coming of Meschiach and still not be right."

"Pesach Harretzki, your cousin and old admirer."

Miriam sank into a chair and a smile rippled over her pretty features.

"Pesach Harretzki here? When did he arrive?"

"To-day. This morning. Itzig Maier, who knows all the news in town, has just told me. He has come back from America to visit his old parents and take them with him across the ocean."

"Has he changed much?" asked Miriam.

"No doubt of it! Itzig says he is without a beard and looks more like a goy (gentile) than like one of our own people. I suppose he has lost what religion he once possessed, which by the way was not much."

"You will invite him to call on us, of course."

Hirsch looked askance at his wife and frowned.

"I don't know," he answered, reflectively; "we shall see."

Hirsch Bensef, the parnas of the chief congregation, and whose reputation for piety overtopped that of any other man of the community, might well pause before inviting the new arrival to his house. Pesach Harretzki was one of those perverse lads that one meets occasion ally in a Hebrew community, who, feeling the wild impulse of youth in every vein, throws over the holy traditions of his forefathers and follows rather the promptings of his own heart than that happiness which can only be found in a firm adherence to the law and its precepts. Unrestrained by his parents' anxious pleadings, bound by no will save that of momentary caprice, he overstepped the boundary which separates the pious Jew from his profane surroundings and thereby forfeited the respect and good-will of the entire community. The young man had never been guilty of actual wrong-doing, but had in a thousand petty ways displayed his utter disregard of the customs that were so dear to the hearts of his co-religionists. The Sabbath found him strolling through the city instead of attending divine service at the synagogue. Of the Talmud he knew very little, having preferred to play with his gentile friends to wasting his hours in the cheder . He had been known to eat trefa at the house of a goy , and with a fastidiousness that was without parallel in the annals of Kief, he had shaved off all of his beard, leaving only a jaunty little mustache. So it happened that his name became a terror to all pious Israelites. There was but one attraction in Judaism which still fascinated Pesach, and that was his charming cousin Miriam. She alone possessed the power of bringing him back when he had strayed too far from the fold and her bright eyes often recalled him to a sense of duty. He loved the girl, and had she shown him any encouragement he might still have reformed the evil of his ways. But even had Miriam favored his advances, her father, one of the most pious men of Kief, would have dispelled all hope of an alliance between the two. Old Reb Kohn, after endeavoring in vain to bring the reprobate to his senses, finally forbade him the house. Shortly after, the betrothal of Miriam Kohn with the learned and wealthy Hirsch Bensef was announced. Pesach became despondent and put the finishing touch to his ungodly career by becoming intoxicated with beer on the Passover. In consequence of this and former misdeeds, he was ostracized from good Jewish society, and finding himself shunned by his former associates he departed from Kief to seek his fortune in a foreign land.

After wandering about Germany for a year or two, picking up a precarious living and a varied experience, he set sail for America, where he arrived without a penny. Fortune smiled upon the poor man at last. He drifted into an inland city, Americanized his name to Philip Harris, and succeeded, through honesty, thrift and perseverance, in building up a large business and accumulating a respectable fortune. It was only after success had been assured that he communicated with his parents in Russia, and in spite of his past record great was the rejoicing when the first letter was received. He whom his friends had mourned as dead was alive and thriving; he had moreover become rich and respected and had been the means of establishing a Jewish synagogue in the land of his adoption. The last two facts, coupled with the munificent gifts which he sent to the synagogue in Kief and to his parents, were sufficient to lift the ban which had so long rested upon his name and to re-establish him in the good graces of the community. Pesach, the meshumed , continued these contributions to the synagogue and to his parents, and the Jews of Kief, having forgotten his former escapades, referred to him thenceforth as "Pesach the Gener ous." He had now returned after an absence of twelve years, and the whole settlement was in a state of pardonable excitement.

"Is he still a Jew? Has he remained true to the old faith?" was asked on every side.

It being Friday, the Sabbath eve, the synagogue was crowded and curiosity to see the stranger was at its height. The men frequently looked up from their prayer-books, and the women from their seats in the gallery craned their necks to get a view of the sunburnt, closely-shaven American. Yes, he had changed; no one would have recognized him. Of all the pious men that filled the house of worship, he was the only one who was without a beard. It was against the Jewish custom to allow a razor to touch the beard, and had not Philip's benevolence paved the way it is doubtful whether his presence would have been tolerated within those sacred precincts. In all other respects, however, he bore himself like a devout Israelite. He stood by the side of his father, earnestly scanning the pages of his prayer-book, the greater part of whose contents were still familiar to him. His beardless face was in a measure atoned for.

What a throng of visitors there was that evening at Harretzkis house! The little room could scarcely hold them all. Among them was Rabbi Jeiteles, who shook the suave and smiling stranger by the hand, congratulated him upon his appearance and asked him a hundred questions about his travels. Indeed, it seemed as though the worthy Rabbi intended to monopolize his company for the rest of the evening. Then came Hirsch Bensef and his charming wife, the latter trembling and blushing in recollection of the days when she and her cousin Pesach loved each other in secret. Philip recognized her immediately.

"Why this is my dear cousin Miriam," he said. "How well you look! You seem scarcely a day older than when I left you. Is this your husband? Happy man! How I used to envy you your good fortune? But that is all over now!" and he turned with a sigh to meet other friends.

He recollected every man and woman in Kief; moreover, he had a kind word and pretty compliment for each and the worthy people returned home more than ever impressed with the true excellence of Pesach Harretzki.

"What a medina (country) America must be to make such a finished product of the ungodly youth that Kief turned out of doors twelve years ago!" Such was Bensef's remark to his wife, as they wended their way homeward.

On the Sabbath morn the capacity of the synagogue was again tested to the utmost. Those who had not yet seen Philip hastened to avail themselves of this opportunity. The man from America had become the greatest curiosity in the province. And to him, the great traveller, every incident, however trivial, served to recall a vision of the past. The devout men about him, wearing the fringed tallis , the venerable Rabbi at the almemor , the ark with the same musty hangings, the Pentateuch scrolls with the same faded covers which they bore in the years gone by, all appealed mightily to his heart and a tear forced itself unchecked through his lashes. Philip would have been unable to explain to himself the cause of his emotion. The past had not been particularly pleasant; there was nothing to regret. Per haps some psychologist can account for that sweet and melancholy sentiment which the recollection of a dim and half-forgotten past brings in its train.

It was delightful to Philip to find himself once more in the presence of all that had been dear to him. His mind reviewed the many vicissitudes he had undergone, the many changes he had witnessed, and he fervently thanked the God of Israel that he was permitted to revisit the scenes of his childhood, and that the people who had rejected him in his youth now received him with open arms. After prayers the hazan (reader), assisted by the Rabbi, opened the Holy Ark and took therefrom one of the scrolls. To Philip, as a stranger, was accorded the honor of being one of those called up to say the blessing over the Torah (Law). He touched the parchment with the fringes of his tallis , kissed them to signify his reverence for the holy words, and began with " Bar'chu eth Adonai ."

"He knows his brocha yet, he is still a good Jew!" was the mental comment of the congregation.

Then followed Rabbi Jeiteles in a short but pithy address, in which he laid great stress upon the fact that Jehovah never allows his lambs to stray far from the fold, and that charity and benevolence cover a multitude of sins. He incidentally announced the fact that Harretzki had offered the synagogue new hangings for the ark, covers for the scrolls and an entirely new metal roof for the schul (synagogue) in place of the present one, which was sadly out of repair.

Such generosity was unparalleled. In spite of the sanctity of the place, expressions of approval were loud and emphatic. For a time the services were interrupted and general congratulations took the place of the prayers. Philip's popularity was now assured. All opposition vanished and the American became a lion indeed. Bensef no longer hesitated as to the propriety of inviting the stranger to his house. As parnas he must be the first to do him honor and after the services were at an end the invitation was extended and accepted.

It was a pleasant assemblage that gathered at Bensef's house. Philip, his father and mother, Rabbi Jeiteles, Haim Goldheim (a banker and intimate friend of the host), and several other patriarchal gentlemen, pillars of the congregation, were of the company. Miriam was an excellent provider and on this occasion she fairly outdid herself.

"Perhaps," thought Bensef, "there still lingers in her breast a spark of affection for the man who is now so greatly honored."

But, no! Miriam loved her husband dearly, and if she was attentive to her cousin it was but the courtesy due to a man who had been so far and seen so much.

Mendel, too, was at the table and could not take his eyes from the handsome stranger whose praises every mouth proclaimed. The boy regarded him as a superior being.

Tales of adventure, stories of travel, were the topics of conversation during the evening. After the dessert the talk took a more serious turn. The liberty enjoyed by the Jews in America was a fruitful theme for discussion and many were the questions asked by the interested group. That Israelites were politically and socially placed upon the same footing with their Christian neighbors was a source of gratification, but that some religious observances were in many cases neglected or totally abolished, appeared to these pious listeners as very reprehensible.

"You see," said Philip, in explanation, "where a number of Jewish families reside in one place it is still possible to obey the dietary laws, but in inland towns, where the number of Israelite families is limited, it becomes an impossibility to observe them. Nor do they deem it necessary that all the ceremonies that time has collected around the Jewish religion should be strictly observed. Those Israelites who soonest adopt the customs of their new country soonest enjoy the benefits which a free and liberty-loving nation offers."

Hirsch Bensef shook his head, doubtingly.

"Then you mean to imply that it becomes necessary to abolish those usages in which one's heart and soul are wrapped!" he said.

"Not at all," answered the American. "There are thousands of Jews in America as observant of the ordinances as the most pious in Kief. Yet it seems to me that a Jew can remain a Jew even if he neglect some of those ceremonials which have very little to do with Judaism pure and simple. Some are remnants of an oriental symbolism, others comparatively recent additions to the creed, which ought to give way before civilization. What possible harm can it do you or your religion if you shave your beard or abandon your jargon for the language of the people among whom you live?"

"It would make us undistinguishable from the goyim ," answered Bensef.

"The sooner such a distinction falls the better," said Philip. "You may recollect reading in history that in the time of Peter the Great the Russian nobility wore beards and the Czar's efforts to make them shave their faces provoked more animosity than did all the massa cres of Ivan the Terrible. Now a nobleman would sooner go to prison than wear a beard."

"We never read history," interposed the childish treble of Mendel. "If we did we should know more about the great world."

"That is indeed a misfortune," said Philip, sadly. "Every effort to develop the Jewish mind is checked, not by the gentiles, but by the Jews themselves. Had I been allowed full liberty to study what and how I pleased, I should never have been guilty of the excesses which drove me from home. A knowledge of the history of the world, an insight into modern science, will teach us why and wherefore all our laws were given and how we can best obey, not the letter but the spirit of God's commands."

The faces of the little group fell visibly. This was rank heresy. God forbid that it should ever take root in Israel. Mendel alone appeared satisfied. He was absorbed in all the stranger had to say. This new doctrine was a revelation to him. But Philip did not observe the impression he had created. He had warmed up to his subject and pursued it mercilessly.

"The Israelites in America," he continued, "are free and respected. They enjoy equal rights with the citizens of other religious beliefs. They are at liberty to go wherever they please and to live as they desire, and are often chosen to positions of honor and responsibility. Such distinctions are only obtained, however, after one has become a citizen, and citizenship means adherence to the laws of the land and assimilation with its inhabitants. It was not long before I discovered, through constant friction with intelligent people about me, the absurdity of many of my ideas and prejudices. The more I associated with my fellow-men the more difficult I found it to retain the superstitions of by-gone days."

"But in giving up what you call superstition," said the Rabbi, "are you not giving up a portion of your religion as well?"

"By no means," said Philip, eagerly. "If Rabbi Jeiteles will pardon my speaking upon a subject concerning which he is better instructed and which he is better qualified to expound than myself, I will endeavor to tell why. You well know that until after the destruction of the second Temple the Jews had no Talmud. They then obeyed the laws of God in all their simplicity and as they understood them, and not one of you will assert that they were not good and pious Jews. Then came the writers of the Talmud with their explanations and commentaries, and the laws of Moses acquired a new meaning. Stress was laid upon words instead of upon ideas, upon conventionalities instead of upon the true spirit of God's word. After five centuries of Talmudists had exhausted all possible explanations of the Scriptures, the study of the Law eventually paved the way for the invention of the Cabala . A new bible was constructed. The pious were no longer content with a rational observance of the Mosaic command, but a hidden meaning must be found for every word and in many cases for the individual letters of the Pentateuch. The six hundred and thirteen precepts of Moses were so altered, so tortured to fit new constructions, that the great prophet would experience difficulty in recognizing any one of his beautiful laws from the rubbish under which it now lies buried. New laws and ceremonies, new beliefs and, worse than all, new superstitions were thrust upon the people already weakened by mental fatigue caused by their incessant delving into the mysteries of the Talmud. The free will of the people was suppressed. Instead of giving the healthy imagination and pure reason full power to act, the teachers of the Cabala arrogated to themselves the power to decide what to do and how to do it, and as a result the Jewish observances, as they exist to-day in pious communities, are bound up in arbitrary rules and superstitious absurdities which are as unlike the primitive and rational religion of Israel as night is to day."

This bold utterance produced a profound sensation in Bensef's little dining-room. Murmurs of disapproval and of indignation frequently interrupted the speaker, and long before he had finished, several of his listeners had sprung up and were pacing the room in great excitement. Never before had any one dared so to trample upon the time-honored beliefs of Israel. For infinitely less had the ban been hurled against hundreds of offenders and the renegades placed beyond the pale of Judaism.

The Rabbi alone preserved his composure. Mendel lost not a word of the discussion. He sat motionless, with staring eyes and wide open mouth, as though the stranger's eloquence had changed him into stone.

"No, this is too much!" at length stammered Hirsch Bensef. "Such a condemnation of our holy religion is blasphemy. Rabbi, can you sit by and remain silent?"

The Rabbi moved uneasily upon his chair, but said nothing.

Philip continued:

"That your Rabbi should be of one mind with you is natural, but that does not in any way impair the force of what I have said. You will all admit that you place more weight upon your ceremonials than upon your faith. You deem it more important to preserve a certain position of the feet, a proper intonation of the voice during prayers than to fully understand the prayer itself, and in spite of your pretended belief in the greatness and goodness of God, you belittle Him by the thought that an omission of a single ceremony, the eating of meat and milk together, the tearing of a tzitzith (fringe) will offend Him, or that a certain number of mitzvoth (good acts) will propitiate Him. Do you understand now what I mean when I say that superstition is not religion?"

"But," returned Goldheim, "the Shulkan-aruch commands us to do certain things in certain ways. Is it not our duty as God-fearing Jews to obey the laws that have His sanction?"

"Undoubtedly! If you were certain that this book contained His express commands it would be incumbent upon you to observe them, only, however, after having sought to understand their meaning. But you know, or ought to know, that the book was written by a man like yourselves, who was as liable to err as you are. Many of these commands were excellent at the time in which they were given, but change of circumstances has made them absurd."

"What is godly at one time cannot become ungodly at another," said Bensef, with determined obstinacy.

"No; but what is beautiful and appropriate in one land may become the reverse in a different country, or at another period. Let us take an example: It is an oriental custom to wear one's hat or turban as a mark of respect. In Palestine such a usage is proper and the man who keeps his head covered before his fellow-men certainly should keep it covered before God. In America, however, I am considered ill-bred if I keep my hat on when I am conversing with the humblest of my associates; should I therefore keep it on when I am addressing my God? Thus, many of your religious observances take their origin outside of religion and are appropriate only to the country in which they were conceived."

"But to appear before God bareheaded is surely a sin!" stammered Hirsch Bensef, who would gladly have ended the conversation then and there.

"Not a sin, simply a novelty," answered Philip.

"But our proverb says: 'Novelty brings calamity.'"

"Proverbs do not always speak the truth," replied the American. Then after a pause he continued, reflectively: "There is another class of ceremonials which find their origin in one or the other of the commands of Moses, and which through the eagerness of the people to observe them for fear of Divine wrath, have been given an importance out of all proportion to their original significance. For instance, Moses, for reasons purely humane, prohibited the cooking of a kid in its mother's milk, wisely teaching that what nature intended for the preservation of the animal should not be employed for its destruction. This law has been so distorted that the eating of meat and milk together was prohibited, and the severity of the resulting dietary laws makes it necessary to have two sets of dishes—one for meat, the other for all food prepared with milk. And so in a thousand cases the original intention of the command is lost in the mass of foreign matter that has been added to it."

Philip paused and, toying with his massive watch-chain, tried hard not to see the indignant glances that threatened to consume him. Bensef arose from his chair in sheer desperation.

"What would you have us do?" he asked, angrily. "Desert the ceremonies of our forefathers and surrender to the ungodly?"

"Not by any means," was the quiet rejoinder. "Worship God as your conscience dictates, continue in your ancient fashion if it makes you happy, but be tolerant towards him who, feeling himself mentally and spiritually above superstition, seeks to emancipate himself from its bonds and to follow the dictates of his own good common-sense."

With these concluding words, Philip arose and prepared to leave. The remaining guests also arose from their chairs and looked at each other in blank dismay. Rabbi Jeiteles stepped to the American and placed his hand upon his shoulder.

"My dear Pesach," he began, "what you have just said sounds strange and very dangerous to these good people. To me it was nothing new, for during my early travels I heard such discussions again and again. Your arguments may or may not be correct. We will not discuss the matter. One thing you must not forget, however: the Jews in Russia and elsewhere are despised and rejected; they are degraded to the very scum of the earth. Social standing, pursuit of knowledge, means of amusement, everything is taken from them. What is left? Only the consolation which their sacred religion brings. The observance of the thousand ceremonials which you decry, is to them not only a religious necessity, a God-pleasing work; it is more, it is a source of domestic happiness, a means of genuine enjoyment, a comfort and a solace. Whether these observances are needed or are superfluous in a free country like America I shall not presume to say, but in Russia they are a moral and a physical necessity. You have spoken to-night as no man has ever spoken before in Kief. Were the congregation to hear of it, you would again find yourself an outcast from your native town, shunned and despised by all that now look upon you as a model of benevolence and piety. For your own sake, therefore, as well as for the peace of mind of those among whom your words might act as a firebrand, we hope that you will speak no more upon this subject and we on our part promise to keep our own counsel."

Philip readily consented and with his aged parents he left for his home, at the other end of the quarter.

The friends bade each other a hasty good-night, and not another word was spoken concerning the discussion.

"Uncle," said Mendel, as he was about to retire, "is not Harretzki a very wise man?"

"My boy," replied his uncle; "our rabbis say, 'Much speech—much folly.'" l/C7jlIB6S1ocPT7rQik2vD3JP80qE8MgwSpzBtn4rMweDTry/XymJCSJDa1OjBH

---

Philip remained in Kief about two weeks, during which time he was hospitably entertained by the leaders of the Jewish community. There was some difficulty in obtaining a passport for his parents, for, anxious as the Russians are to expel the Jews, by a remarkable contrariety of human nature they throw every obstacle in the way of a Jew who endeavors to emigrate.

Mendel never missed an opportunity of passing Harretzki's house. It had a strange fascination for him, and if he but saw the American at the window and exchanged greetings with him, the boy returned home with a happy heart.

Once—it was the day before Philip's departure—Mendel again passed the wretched abode in which the stranger dwelt. The door was open and Philip was busied with preparations for his coming voyage. Mendel gazed wistfully for some minutes and finally mustered up courage to enter and ask:

"Can I be of any service to you, sir?"

Philip, who had taken a decided fancy to the boy, said, kindly:

"Yes; you may assist me. Here are my books. Pack them into this chest."

With a reverence amounting almost to awe, Mendel took up the books one by one and arranged them as Philip directed. Now and then he opened a volume and endeavored to peer into the wondrous mysteries it contained, but the characters were new to him; they were neither Hebrew nor Russian, and the boy sighed as he piled the books upon each other. Philip observed him with growing interest.

"Are you fond of books?" he asked, at length.

"Oh, yes. If I could but study," answered the boy, eagerly, and big tears welled up into his eyes.

"And why can't you?"

"Because I have no books but our old Hebrew folios, and if I had they would be taken from me."

"Continue to study the books you have," said Philip, "you will find much to learn from them."

"But there are so many things to know that are not in our books. How I should like to be as wise as you are."

Philip smiled, sorrowfully.

"I know very little," he answered. "I am not regarded as a particularly well-educated person in my country. What good would learning do you in Kief?"

"It would make me happy," answered the boy.

"No, child; it would make you miserable by filling your little head with ideas which would bring down upon you the anathemas of your dearest friends."

There was a pause, during which Mendel worked industriously. Suddenly he said:

"Might I ask a favor, sir?"

"Certainly, my boy; I shall be happy if I can grant it."

"Let me take one of your books to keep in remembrance of you?"

"You cannot read them; they are written in German and English."

"That does not matter. Their presence would remind me of you. Besides I might learn to read them."

"But if a strange book is found in your possession it will be taken from you."

"I will conceal it."

Philip reflected a moment; then carefully selecting two books, he presented them to the overjoyed boy.

"Remember," he said, "that ignorance is frequently bliss. A Rabbi once said: 'Beware of the conceit of learning.' It is often well to say, 'I don't know.'"

Then the American spoke of the difficulties he had experienced in acquiring an education, how he had worked at a trade by day and gone to school during the evening. Mendel had a thousand questions to ask, which Philip answered graciously; but the packing having come to an end, and Mendel having exhausted his inquiries and finding no further excuse to remain, the two bade each other an affectionate farewell. Mendel ran home with his sacred treasures carefully concealed under his blouse, and with great solicitude he locked them up in an old closet which served as his wardrobe. The following morning Philip and his parents were escorted to the limits of the city by the influential Jews of Kief, and the travellers started upon their long voyage to America.

During the next few weeks Mendel was at his Talmudic studies in the jeschiva as usual, but there was a decided change in his manner—a certain listlessness, a lack of interest, which were so apparent that Rabbi Jeiteles could not but observe them.

"I fear that the boy has been studying too hard," he said to his wife one day. "We must induce him to take more exercise."

After the close of the lesson, the teacher said:

"Come, Mendel; it is quite a while since we have walked together. Let us go into the fields."

Mendel, who adored his preceptor, was well pleased to have an opportunity of relieving his heart of its burden, and gladly accepted the invitation. For a while the two strolled in silence. The air was balmy and nature was in her most radiant dress.

"Tell me," at length began the Rabbi; "tell me why you appear so dejected?"

"You will reproach me if I confess the cause," answered the boy, tearfully.

"You should know me better," answered the Rabbi. "You ought to be aware that I am interested in your welfare."

"Well, then," sobbed Mendel, no longer able to repress his feelings, "I am unhappy because of my ignorance. I wish to become wise."

"And then?" asked the Rabbi.

The boy opened his eyes to their full extent. He did not comprehend the question.

"After you have acquired great wisdom, what then?" repeated the Rabbi.

"Then I shall be happy and content."

The Rabbi stopped and pointed to a dilapidated bridge which crossed the Dnieper at a place to which their walk had led them. Sadly he called his pupil's attention to a sign which hung at the entrance of the structure and which bore the following legend: "Toll—For a horse, 15 kopecks; for a hog, 3 kopecks; for a Jew, 10 kopecks."

"Read that," he said; "and see how futile must be the efforts of wisdom in a country whose rulers issue such decrees."

"Perhaps you are right," said the boy, sorrowfully; "and yet I feel that God has not given me my intellect to keep it in ignorance and superstition. It must expand. Look, Rabbi, at this river. They have dammed it to keep its waters back; but further down, the stream leaps over the obstruction and forces its way onward. Its confinement makes it but sparkle the more after it has once acquired its freedom. Is not the mind of man like this river? Can you confine it and prevent its onward course?"

The Rabbi gazed with looks of mingled astonishment and admiration upon the boy at his side.

The boy continued:

"I would become wise like you and Pesach Harretzki. I would acquire the art of reading other works besides our ancient folios. Rabbi, will you teach me?"

"Has Harretzki been putting these new ideas into your head?" asked the old man.

"No; they were there before he came. You yourself have often told me: 'Study rather to fill your mind than your coffers.' I have some of Harretzki's books, however, and at night when I cannot sleep I take them out of my closet and look at them. But they are not in Hebrew and I cannot read them. Rabbi, I beg of you to teach me."

Rabbi Jeiteles was in a quandary. He hated the bigotry and narrow-mindedness which forbade the study of any subject but the time-honored Talmud. He himself had been as anxious as was Mendel to strive after other knowledge. On the other hand, he bore in mind the prejudice which the Jews entertained against foreign learning, and he clearly foresaw the many difficulties which Mendel must encounter if his desire became known.

"Well, Rabbi, you do not answer," said the boy, inquiringly.

"Bring me your books to-morrow and I will decide."

Mendel seized the preceptor's hand and kissed it rapturously.

"Thanks," he murmured.

Teacher and pupil turned their steps homeward, the one perplexed, the other overjoyed.

The sun had not fully risen on the morrow, when Mendel, with his precious books carefully concealed, sought the Rabbi's presence, and the two withdrew into an inner room, beyond the reach of prying intruders. The teacher glanced at the titles. They were Mendelssohn's "Phædon," and Ludwig Philippson's "The Development of the Religious Idea," both written in German. Mendel did not take his eyes from his teacher; he could scarcely master his impatience.

"Well, Rabbi," he asked, "of what do they speak?"

"Of things beyond your comprehension," replied the teacher. "The writers of both these books were good and pious Jews, who, because of their learning, were branded and ostracized by many of their co-religionists. Their only sin lay in the use of classical German. You must know that many hundreds of years ago, our ancestors lived in Germany, and, mingling with men of other creeds, learned the language of their time. By and by, persecutions arose and gradually the Jews were driven into closer quarters and narrower communities. Many emigrated to Poland and Russia, carrying with them their foreign language, which was little changed except by the addition of Hebrew—and, in this country, of a few Russian words—so that what was once a language became a semi-sacred jargon in which the translations of our holy books were read. When Mendelssohn began to write in the ordinary German, he was thought to be ashamed of his fathers' speech and to have abandoned it for that of their oppressors. Pause before you choose a path which may estrange you from all you love best."

"Did these men accomplish no good by their writings?"

"Much good, my son; but through much travail."

The more the teacher talked, the more gloomy the picture he drew, the greater became the enthusiasm of the pupil, the firmer his determination to emulate the example of the men of whom he now heard for the first time. The Rabbi at last consented to instruct the boy in the elements of the Russian and German languages.

While the old man did not for a moment close his eyes to the perils which his pupil invited by his pursuit of knowledge; while he did not conceal from himself the fact that his own position would be endangered if the nature of his teachings was suspected, he was happy in the thought of having before him a youthful mind, brave to seek truth. Rabbi Jeiteles was a learned man; his youth had been spent in travel. He had seen much and read more, and even in the bigoted community in which he lived he kept abreast of the knowledge of the times.

The first lesson was mastered then and there. It was a hard and tedious task and progress was necessarily slow, but Mendel possessed two great essentials to progress, indomitable perseverance and an active intellect, and his teacher displayed the painstaking care and patience with which love for his pupil inspired him.

Day by day, Mendel added to his store of knowledge. He was still the most industrious Talmud scholar of the college; his remarkable aptitude and zeal for the studies of his fathers was in nowise diminished; but when the hours at the jeschiva were at an end, instead of returning to his uncle's home, or of spending his time upon the streets with his boisterous playmates, he would walk with Rabbi Jeiteles in the fields, or remain closeted with him, pursuing his investigations in new fields of knowledge. Nor were his labors at an end when he had retired to his bed-room. In the still hours of the night, when every noise was hushed and he deemed himself safe from intrusion, he would rise, silently open his closet for his carefully concealed volume and creep back to bed. Then, by the aid of secretly purloined candle ends, he would read hour after hour, and often the dawn found him still at his books. DABzHa11ZtP+Z1DooJftCqw1YxXTI4pH3X/vl/JR9F9TVecORhdYLvQCECyPivK3

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