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lvii. 21.)

deeds should come to light; and doubtless God sometimes, by the voice of conscience, brought his heinous offence to his remembrance, for There is no peace, saith my God, to the wicked.' (Isa.

“We now return to the village of M., where we left the poor Israelite weltering in his blood; life, however, was not extinct. After recovering his senses, he raised himself up, and, though greatly exhausted, succeeded in dragging himself into the village. He was quite unable to give any satisfactory answer to the various inquiries as to the person who had so shamefully ill-used him, for his weakness increased every moment; all that he could say was, that when he awoke he found himself in his miserable condition lying on a dunghill. The unhappy sufferer lingered only till the following day, and the surgeon declared, that his wounds though not in themselves mortal, had nevertheless caused his death. After Eleazer's mangled remains had been committed to the earth, the mystery in which the crime was wrapped seemed to be buried with him in the grave of forgetfulness.

" While the young criminal was hurrying towards the seaport, and the poor

Jew was with difficulty crawling into the village, two police officers happened to pass through the wood which had been the scene of the culprit's second crime. They came to the place where the young man was sleeping, and, seeing that he was a Jew, their unchristian minds conceived the desire of appropriating some of his money to themselves; they thrust their hands into his pocket, but instead of the expected booty, they drew forth the bloodstained knife. They were startled, and losing sight of their own guilt, looked with horror upon the unconscious Nathan. The bloody knife seemed clearly to betray that the young man was a murderer, and as they were the parties who had discovered the commission of a crime, they rejoiced in the expectation of a reward which would without doubt be offered for the apprehen. sion of the assassin. They roused Nathan, charged him with having committed murder, and, in spite of all his entreaties, and protestations of innocence, bound him and conducted him to the nearest town, where they delivered him to the magistrates.

“ These brutal men prided themselves on their acuteness and dexterity in discovering the transgressor, and adroitly concealed the unlawful means by which they found out the supposed murderer. The victim of their unjust suspicion languished in prison, week after week, yea, month after month, passed away, during which he was repeatedly examined by the magistrates, but always asserted his innocence with so much ingenuousness that the judges were astonished at his composure, even when the deadly weapon, covered with the marks. of crime, was shown to him.

(To be continued.)


(Continued from page 35.)

The Fast of AB.—Kept on the 9th of the month Ab. This year (1849) on the 10th, as the 9th is the Sabbath. This date corresponds with July 29th,

Kept in commemoration of the death, in the wilderness, of the rebellious—Num. xiv. 35.

The destruction of the Temple by Nebuchadnezzar-Jer. lii. 12.

The burning of the Second Temple by Titus. The taking of Bither, by Severus.

Inquiry made if it was to be observed after the building of the Second Temple-Zech. vii. 3.

Promised to become a day of gladness—Zech. viii. 19.

Tubeab.-Kept on the 15th of Ab, as a minor festival, in commemoration of the feast of Shiloh, and reconciliation with Benjamin-Judg. xxxi. 19.

For finishing the interment of the slain at Bither.

Tisri I.-The New Year. Rosh Ashana; the Feast of Trumpets, falls this year on September 17th.

Tradition says the world was created on this day.

Ordered to be observed as a holy convocation, and that no work should be done thereon-Lev. xxiii. 24.

The offerings made on it_Num. xxix. 1.

The second day is kept as solemnly as the first.

On the third is the Fast of Guedaliah. This is observed in commemoration of the assassination of Guedaliah, son of Abikam, the governor of Judæa, under Nebuchadnezzar—2 Kings xxv. 25 ; Jer. xli. 2.

Promised to become a day of joy—Zech. viii. 19.

KIPUR.—The Day of Atonement or Expiation.

This is on the tenth day after the commencement of the new year (10th of Tisri). It occurs this year on the 26th of September.

First mention of it—Exodus xxx. 10.

The Sacerdotal ceremonies thereon Levit. xvi. 1.

Its strict injunction and observance of itLevit. xvi. 29.

The particulars, how to be observed, its duration, and the punishment for infringing itLevit. xxiii. 26.

Additional offerings thereon-Num. xxix. 7.

The Rabbies teach that forgiveness is not to be expected, unless we have forgiven those who have injured us, and that by true repentance we may hope for forgiveness, as is the case of NinevehJonah i.

The Author of “ The Calendar,” adds here the following remarks on fasting :-“ The Infidel, or Voluptuary, may ridicule the idea of the Almighty Creator of the Universe being pleased or displeased with a man for having a full or empty stomach, but whatever tends, directly or indi. rectly, to subdue rebellious passions, and subject a creature like man to the restraints of reason and religion, cannot fail of being a matter of the highest importance to our well-doing here, and an everlasting destiny hereafter."

TABERNACLES.—The Feast of Tabernacles is kept on the 15th of TISRI (October 1st of this year). It is a feast of rejoicing for the in-gathering of the harvest. The Tabernacle is in commemoration of the children of Israel dwelling in booths, on their coming out of Egypt.

First ordered-Exod. xxiii, 16.

Again commanded, and ceremonies thereonLev. xxiii. 33.

The offerings to be made during the weekNum. xxix. 12.

Ordered again-Deut. xvi. 13.

Observed in the time of Solomon—2 Chron. yü, 8.

Kept in Nehemiah's time-Nehem. viii. 14.

21st. Tisri.—Hosana Raba, i.e., the Great, the last day of the festival.

22nd. Feast of the eighth day.

Its ordinance, offerings, and observance, will be found immediately following those of the Feast of Tabernacle, as above.

23rd.... . Second day, called also “the rejoicing of the law, as the final section of Deuteronomy, and the first of Genesis, are read by two persons elected to the offices under the titles of · Bridegrooms of the Law.””

(To be continued.)


The Karaim, or Karaites, are the native Jews of Cairo, and represent themselves as descendants of the ancient Jewish settlers in Egypt. In their worldly circumstances they are evidently inferior to the Talmudists, though their occupations are of a similar character. Their Liturgy, which is very voluminous, is in manuscript, and principally consists of Scripture extracts.

The Karaites are distinguished by their rejection of tradition and their protesting against the fables of the Talmud

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