It is Yom-Kipur , the Day of Atonement.

Long before nightfall the shops and booths of the Israelites are closed. The merchant has silenced his cravings for gain, the pedler and the wanderer have returned to their families, travelling leagues upon leagues to reach home in time for the holy day. The beggar has cast aside his rags and attired himself in a manner more befitting the solemn occasion. The God-fearing man has closed his heart to all but pious thoughts, and, yielding to the holy influence, even the impious cannot but think of God and of a future beyond the grave.

The holy night is approaching. A river of light streams through the arched windows of the houses of prayer, flooding the streets and penetrating into the hearts of the inhabitants. Young and old slowly wend their way to the synagogues, there to bow down before the Lord who delivered their ancestors from Egyptian bondage and who on this day will sit in judgment upon their actions; will grant them mercy or pronounce their doom; will inscribe them in the book of life or in that of eternal death. The women are robed in white, the men wear shrouds over their black caftans and carry huge prayer-books. At the door of the Lord's House, and before entering its sacred precincts, they ask pardon of each other for any sins or shortcomings, for the envy, the malice, the calumny of which they may have been guilty.

"Forgive me whatever wrong I may have done thee!"

The phrase is repeated from man to man, for none may enter the holy temple unless he be at peace with mankind.

Let us enter the synagogue. Hundreds of candles fill the sacred hall with their light and the whitened walls and ceiling appear to glow with glory. Rows of men in ghastly attire, constant reminder of the inevitable end of mundane greatness, stand with covered heads and with their faces turned towards the orient, fervently praying. Screened by the lattice-work of the galleries are the women, who, with their treble voices, augment the solemn chant that vibrates on the air.

Repentance, fear, self-reproach have blanched the cheeks and dimmed the eyes of the devotees. Fervent and sincere are the prayers that rise to the throne of God; contrite and remorseful are the blows with which the men beat their breasts and with which they seek to chasten their sin-encrusted hearts.

Fearfully and tearfully they make the sorrowful avowal: "We have sinned!" Down into the depths of his soul does each one search to render to himself and to God a truthful account of the deeds and thoughts that lie hidden there. And above the din, the voice of the reader is heard, beseeching forgiveness for the repentant congregation, pleading for the grace of the Lord and asking to be enrolled in the book of life and happiness. It is a solemn, heart-stirring spectacle, moving the soul of the sinner with a mighty force. An observer, who for the first time attends the Yom-Kipur services, can arrive at but one verdict concerning the beauty of the religion which has instituted this holy day.

The heathen is impressed with the fact that in doing wrong he has offended a god whom, by means of sacrifice, he seeks to propitiate. The Christian proclaims that he sins by compulsion in consequence of the original fall of Adam, and, as he is not a free agent in the matter of right or wrong, he can expect grace only through the mediation of his Saviour. The Jew recognizes the fact that he is entirely free to sin or to remain pure, and that, having erred, he can only hope for forgiveness by acknowledging his error, by purifying himself from all that is vile and by a sincere resolution to do better. Mere faith has never played the important part in the Jewish religion that is assigned it in that of the gentiles. The Israelite believes that if he has done wrong and sincerely repents and by his subsequent actions seeks to repair the injury, divine forgiveness will not be withheld; but the dogma that belief independent of good deeds purifies the heart has never found favor in his eyes.

The worshippers stayed until a late hour, and many of them remained in the synagogue all night. Early dawn found the congregation again at its post, as devout, as fervent as before. The candles were burning low in their sockets, casting a fitful glare upon the pale faces of the worshippers, reminding them of the flight of time, of the brevity of life, of the inevitable moment when repentance will come too late, when the account of one's good and evil deeds will be closed.

The synagogue was filled to overflowing with fasting men and women. Not a morsel of food, not a drop of water was permitted to pass their lips for twenty-four hours. "As the body can abstain from food," said the wise rabbis, "so shall the soul abstain from sin."

The terrible plague that had left its sad impress upon the community greatly increased the solemnity of the occasion. To the expressions of repentance were added the prayers of gratitude of those who had escaped its fatal breath and the lamentations of those whose hearts still smarted under recent bereavement. It was Rabbi Mendel's custom to combine instruction with devotion whenever an occasion presented itself, and to do this in such homely logic as his congregation could easily comprehend, taking especial pains to impress them with the spirit of the rites they observed. Being a great favorite with them, they listened attentively to his melodious voice and persuasive arguments, and found themselves the better for his teaching. On the Day of Atonement he had hardly begun to speak when his attention was attracted by a stranger who had entered and quietly taken a seat in the rear of the synagogue. With the exception of Mendel not one of the assembled worshippers recognized the unpretentious looking man.

It was Governor Pomeroff who had come in response to his invitation. Mendel's face flushed with emotion when he saw the Governor enter the synagogue. After that he paid no further attention to his distinguished guest, but took up the thread of his discourse.

He spoke of the effect of sin upon our earthly life and upon our possible existence after death, expounded the doctrine of punishment in the hereafter as given in the Midrash , and spoke of the infinite mercy of the Father in Heaven.

"Not in idle protestations," he said, "lies the road to forgiveness, but in a thorough avowal of sins committed and in a sincere determination to avoid the iniquities of the past."

Mendel's inspired words fell upon eager ears and contrite hearts. After the sermon the hazan again intoned the prayers, assisted by the fervent responses of the congregation.

The Governor remained a long time an interested observer of the impressive scene, until the lateness of the hour admonished him of other duties, and he left as unceremoniously as he had come.

"The Rabbi is right," he murmured, as he wended his way out of the deserted quarter; "it will be a herculean task to alienate the Jews from their faith and bring them into the fold of the Russian church; but I shall not yet abandon my project!"

The people prayed and fasted until the stars shone out in Heaven and the shofar (ram's horn) blast announced the death of the solemn day. Then, with cheerful hearts and smiling faces they returned to their dwellings, purified in spirit, cleansed and purged of the dross that had defiled their souls, more thoroughly in unison with the Lord, who, though the sins of His people be as scarlet, will make them white as snow.

Rabbi Mendel was not surprised next morning when a message came from the Governor, requesting his immediate presence at the palace. The summons did not create the consternation which had been caused by the unceremonious call of a few days before. On the contrary, Recha felt proud of the distinction accorded her husband in being thus made the confidant of the mighty ruler of Kief. She had implicit faith in her husband's ability to hold his ground even in the Governor's august presence.

"Have you thought over our recent conversation?" asked Pomeroff, as soon as Mendel entered.

"Yes, your excellency."

"And to what conclusion have you come?"

"Simply to thank your excellency for your kind interest in our behalf and to express the conviction that the Israelites of Kief would rather endure a thousand persecutions than abandon a jot of their holy faith."

"Have you laid the matter before the people?" queried the Governor.

"I have not, your excellency. It would have been worse than useless. You have doubtless observed how thoroughly sincere the Jews were in their devotions on Yom-Kipur day: such men die for their religion, they do not abandon it. If your excellency can assist us in obtaining greater liberty of action, if you can gain for our children admittance into the schools of the Empire and open for us the various avenues of trade from which we have hitherto been shut out, we will hail you as our benefactor; but if we can only buy freedom and honors at the cost of our ancient and revered religion, we will be content to follow the example of our ancestors and suffer."

A long discussion followed, in which Mendel proved that the Jews, in spite of persecution, were really happier than the unlettered and uncultured Russians and morally far superior to them.

Finally the Governor arose.

"Your hand, Rabbi," he said, heartily, "you have car ried the day. I shall not revert to the subject of baptism again."

"I hope your excellency will not renounce the desire to befriend us," answered Mendel. "There is such a large field for improvement in our community. I wish you could see the crowded condition of our streets, the wretched abodes of our poor. If you knew the secret persecutions which the petty officers of the crown visit upon us, outrages which never reach the ears of the higher authorities, your excellency would be surprised that our moral and physical condition is no worse."

"Poor Jews," said the Governor, sadly.

"O, sir," continued Mendel, earnestly; "visit the Jewish quarter! Investigate the official abuses on every hand. Extend the limits of our homes. Remove the antiquated restrictions that enslave our daily actions. Give the Jew an opportunity to develop his great capabilities and he will become a desirable citizen and a stanch patriot."

The kind-hearted Governor was visibly affected by Mendel's words.

"I will reflect upon what you have said," he replied. "You are a brave champion and your people should feel proud of you."

Governor Pomeroff, who recognized the young Rabbi's cleverness and learning, was loath to let him depart. Long after they had exhausted the topic that first engaged them, he detained him, conversing upon every conceivable subject, and listening with pleasure to the original thoughts and eloquent words of the young man. At length Mendel arose and prepared to leave.

"Your excellency must pardon me," he said, "but my poor wife will be in despair at my late return and I must hasten to reassure her."

"Go," answered the Governor; "but come again to-morrow or the day after. I have much to talk over with you."

As Mendel bowed himself out, Pomeroff muttered to himself:

"Strange man! He thinks more of allaying the anxiety of his wife than of currying favor with his ruler. He is right; such a people as he represents cannot be forced into baptism. They place their moral law and their ancient faith above temporal advantage."

As Mendel had anticipated, Recha was a prey to the liveliest fears at the protracted absence of her husband. It seemed incredible to her that the busy Governor should have kept him so long. With Mendel, however, smiles and contentment returned.

That evening the Rabbi called Hirsch Bensef and the elders of the congregation into his house and told them all about the Governor and his schemes. Great was the surprise of these worthy men and unanimous their approval of Mendel's course in the matter.

"I believe," said the Rabbi, in conclusion, "that we have gained a friend in the Governor, and I see rising above the horizon a new era of security and prosperity for Israel."

"God grant it," cried the listeners, fervently. PKWD6jldVV9wD9vvCYhpMRLUt4QvULHDaKK3w2ehBRXUBMp9n20Xl/rGHCVP5EdW

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