دول

Mission Field

LEMBERG AND GALICIA.

Mr. M. Rosenstrauch thus reports of his work :'During the month I have been busy every day giving Christian instruction to regular enquirers, of whom there were seven, including a young, intelligent Chasid, of wealthy parents, who comes regularly, and imbibes every word of the Gospel I am reading with him. This is the first time that I have instructed a Chasid. Besides these regular enquirers I had to deal with occasional Jewish visitors. -some from here and some from the country-who called either singly or in small groups.

"I received a letter from a former enquirer, B, to the effect that he had since continued studying the New Testament, which he had carefully compared with the Old. Being convinced of the truth of Christianity, he asked my advice as to where he could be baptized, as this, he said, could not be done here, where he is sure to be severely persecuted by his parents and relatives.

"Another of my former enquirers, P, now living in the country, visited me, and said that he had made good use of the New Testament and other publications which I had handed him, and was now resolved to be baptized with a friend of his, and for that purpose was going at his own expense to a Protestant country. He asked for my advice and recommendation, adding that he was sure that as a Hebrew-Christian it would be impossible for him to find any employment here, where he would have but to suffer persecution from his parents and relatives.

"This is the sixth convert who is longing to be baptized anywhere but here. This is a serious question indeed. That the fear of persecution of converts, and even of of mere enquirers, is well grounded, may be seen by the following:-The publisher of a Hebrew-German newspaper inserted an advertisement in his paper in which respectable Jews were kindly invited to come and see me for religious conversation. This advertisement had by agreement to appear six times, but after it had appeared twice there arose a bitter persecution by the Jewry, against the proprietor, a Jew, who at once dismissed him from the office he had held as a chasan and reader at one of the synagogues, notwithstanding his appeals and entreaties. He was then told that should he venture to insert this advertisement in his paper again he would be totally ruined.

When the Berlin Jewish Society published a Missionary Hebrew periodical here, two years ago, the Roman Catholic owner of a printing-house, who had printed it, was so persecuted by the Jews, that he very reluctantly was compelled to cease printing the periodical, which has not since appeared. Now if they do these things in a green tree, what shall be done in a dry? Surely one can scarcely over-estimate the intense difficulties of a Missionary in Galicia.

"In the middle of July I left Lemberg, and having visited Stanislau arrived at Kolomea, a small country town, with 35,000 inhabitants, including some 20,000 Jews, who thus formed the majority there. The work among them was pressing; Jews were constantly coming for publications, or for religious conversations, and sometimes for both. There were amongst the daily visitors Jewish lawyers, literates, teachers, students, merchants, tradesmen, craftsmen, and clerks. Several repeated their visits to put questions about our religion, or to ask explanations of some sentences in our publications. In the evenings I was surrounded on the promenades by gatherings of those Jews who had already visited me at my hotel, and by others till late all night.

"I wish our friends could have seen the work, and the numbers of Jews zealously reading our publications on the promenades, in shops, balconies, and even in cabs. Many Jews, who were too shy to visit me, told me, on enquiry, that they had obtained the publications from other Jews, either having borrowed or bought them. Indeed, there is scarcely a country that needs more Christian literature than Galicia, and perhaps in no other country are Jews more fond of reading our publications, for which they generally offered me money. This, however, I am not allowed by law to accept, which is very much to be regretted.

"On one Jewish Sabbath open proclamations were made against me in all the synagogues by the rabbis, who earnestly warned their flocks not to visit or accept publications from me. These proclamations had, on the one hand, a contrary effect, but, on the other, they greatly kindled the fanaticism of the Chasidim, so much so, that on that and the following day which was the ninth of Ab-the day of the destruction of Jerusalem-I was obliged to leave the hotel in order to avoid a tumult. I think this threatening and disturbance would not have taken place if I had not been singlehanded. The need of a young colporteur is much felt. He is necessary, especially on itinerant work, which is very essential in Galicia. When I am walking among Jews to converse with them and invite them to call on me, others, who in the meantime come to the hotel, find the door

closed; and when I am sitting with gatherings of Jews in the hotel, and others come in for publications, there is nobody to attend to them. How great was our Saviour's wisdom in sending out two and two! "I also visited nine other places, with a Jewish population of more than 20,000, and where there were immense opportunities for preaching the Gospel to Jews. Mission work amongst them cominences on the Missionary's stepping into the railway carriages, which are usually filled with Jews, so much so that it seems as if the railways were altogether constructed for them, for business is almost entirely in their hands. The way in which the work begins is simple. The Missionary needs only to produce his Hebrew Bible, when the orthodox Jew at once becomes curious to examine the book--and from the moment his eye descries it to be a Bible, mission work commences. I usually read to them some Messianic passage and asked them for their explanation-which generally perplexed them--and then proclaimed Him of whom Moses and the prophets have spoken. The Jews then tried to ramble from the subject, and to turn the conversation to the Talmud, about which, however, I refused to talk. "Some of the places visited lay far away from a railway station, and could only be reached by several hours' journey by road. But it was worth while, as into these remote places scarcely any beam of pure Gospel truth comes; and it is a great pity that just at these dark little places no publications are allowed to be distributed, because no magistrate is living there. For this reason Mission work is officially prohibited, and must thus be restricted to speaking to individual Jews here and there in remote streets, and this with great caution.

"In some places I was supported in my work by Jews, who had been to England on business, and who spoke in very friendly terms of the kindness of the Missionaries there. One of those Jews assured his co-religionists that the only pleasure he had in London was the sermons to Jews, delivered by Missionaries (mentioning the names of the Revs. J. M. Eppstein and A. Bernstein with great respect) in churches and halls, which he said he had attended regularly with delight.

"At B- I was accosted by an orthodox Jew who said that though he had never seen me before yet he knew that his son was corresponding with me on religious matters, and that he himself had a set of questions to send me for my answers. I found that his son is an enquirer and candidate for baptism. Old Mr. B-visited me at my hotel and thankfully accepted some Hebrew tracts for himself, and my Catechism for his son."

EVE OF THE DAY OF ATONEMENT IN AMSTERDAM.

The Rev. A. C. Adler reports :-" A special service for Jews and Christians was held on Sept. 19, in the Society's Chapel, being the fourteenth of the kind since 1880. The church was filled from end to end, the number of Jews present being much greater than last year, when it was estimated at about 150. The sight of so many unconverted Jews assembled in a Christian place of worship, on such a day, was of itself inspiring; but more striking still was their reverent attitude and the close attention with which they all listened to the sermon. Service commenced with a Psalın in Dutch rhyme, followed by a short prayer; then I gave out the text, Deut. xviii. 15 in Hebrew and also in Dutch, 'The Lord thy God will raise up unto thee a Prophet from the midst of thee,' etc. I refuted the interpretation of this most important passage by later and modern Jews, who by this Prophet understand a succession of prophets.' This notion was, evidently, unknown to the most ancient Jewish authorities, as is testified by the Targums of Onkelos and Jonathan, both of which translate the word in the singular. It was next shown why we believe Jesus to be this Prophet; first, because His doctrine supplies what is wanting in the law given by Moses, that is, the revelation of God's love towards all men and all nations; secondly, the mediatorial office and work of the prophet form a chief point in the comparison. In and through Jesus God speaks unto us no longer by the terrors of Sinai but in human form, and through the atoning sacrifice of Jesus we approach unto God with filial reverence. The Jews appeared to be deeply impressed; many turning over the pages of the Bible in Hebrew and Dutch in order to verify the quotations. Copies had been placed in their seats for this purpose. At the close of the service, sixty copies of the New Testament were given to Jews willing to receive them.

"A Jew, who attended with his wife and son, invited the colporteur to call upon him next day, and to bring a copy of the Old Testament in Hebrew and Dutch. Mr. Zalman reports that he spent two hours in this Jewish family. Another Jew told him: I should like to have a synagogue where all the unbearable and empty rites and ceremonies should be done away, and the doctrine of Jesus preached therein, and I wish all the Jews who think with me had heard Mr. Adler last night."

Have we not reason to believe that a great change is coming over the Jews of Amsterdam, and that God Almighty has good things in store for His ancient people in this country?

餅

A JEWISH WEDDING IN WARSAW.

HE wedding ceremonies of the Jews at the present time differ in some respects from those of ancient Israel. There is also some distinction in these ceremonies between the various countries over which the Jews are scattered.

The marriage state is still highly prized by the Jews, and viewed by them as a generally binding Divine commandment. Some go even so far as to teach that no marriages are happy, except those which God ordained from all eternity between persons, whom He created for each other.

In modern times, however, money often plays a most important part in

Jewish weddings. The Jews haggle sometimes worse about a proposed marriage than about cattle. But in Poland, the richest orthodox Jews like to marry their daughters to industrious students of the Talmud, although these often. possess so little that the father-in-law must clothe and feed them.

the fathers of the betrothed, and reminds them that they must again ask their children whether they give their consent to the arrangement made for them. If they answer in the affirmative, the bridegroom takes a cup filled with wine and says; "Blessed be Thou, O Lord, King of the world, Who hast sanctified us with Thy commandments." After this blessing the bridegroom drinks a little wine and gives the cup to the bride. Then some boys enter the room,

Jewish marriages are generally solemnized in synagogues, and sometimes, though rarely, in halls, like in the accompanying engraving.

סיפר

On the day appointed for the betrothal, the bride and bridegroom assemble with their parents and some of their best friends, and not unfrequently the rabbi. Besides, a scribe is necessary, who draws up the marriage contract. When this is done, the two fathers shake hands before two or three witnesses, who must not be related to the contracting parties. Hereupon the rabbi, or the scribe, addresses

מזל טוב

their respective houses for fear of being bewitched. In Poland, the day before the wedding, the bride sends to the bridegroom 1 a veil or shawl and a cap, and she receives a pair of embroidered shoes and slippers, and also a cap.

Upon the day of the ceremony, in the morning, before early prayers, two groomsmen lead the bridegroom, and two bridesmaids the bride to the door of the Synagogue or hall, in which the wedding is to take place. The rabbi, or precentor, comes and tells

the young pair to sit next to each other. Then the bridegroom takes the hand of the bride and speaks with her, while the members of the congregation take some corn out of a dish held by the parents of the betrothed and throw it on the bride and bridegroom, exclaiming: "Be fruitful and multiply! Peace be with you!"

Then each male guest leads the bridegroom by the hand three times in the form of a circle; the same is done to the bride by the female guests, every one holding a lighted candle. The coins thrown out on the floor with the corn are generally picked up by the who scream and quarrel over them. poor,

According to orthodox custom, the bride is not allowed at first, to enter into the synagogue, but is accompanied home by the women, while the bridegroom is led by the precentor to the altar, or to the receptacle, where the copies of the law are deposited. The precentor sings a hymn of praise with four other men, the subject of which is the creation of the world and of man. Afterwards the bridegroom is also accompained home by the guests.

הבא ברוך

In the afternoon the bride and bridegroom come with their followers, to the accompaniment of music, to the baldachin, or canopy or canopy, which is a square covering adorned with fringes, and rests upon four posts held by men. The congregation exclaims : "Blessed is he that comes." Then they conduct the bride three times around the bridegroom, who, after the third time, takes the hand of the bride and leads her once around the canopy, while the people again throw wheat and corn on the bride and bridegroom, exclaiming: "Be fruitful and multiply."

The married pair now place themselves under the baldachin, the bridegroom on the left of the bride, because it is written in the 45th Psalm, 9th verse: Upon thy right hand did stand the queen in gold of Ophir."

This done, the officiating minister (who is not always a rabbi) takes the hands of the betrothed, places them together and covers their heads with the veil or shawl, no. Immediately afterwards, the rabbi, or a relative of the married couple, takes a glass or a cup of wine in his hand, pronounces the marriage

and offers some wine to the ברכת ארוסות ,blessing

bride and bridegroom. Then the rabbi tells the bridegroom to face the bride, receives from him a gold ring, and when it has been tested by witnesses and found to be good gold, he returns it to the bridegroom, who places it on the index finger of the bride, and says: "Behold, through this ring thou art married to me according to the law of Moses and Israel." On the wedding ring are generally engraved

TWO OLIVE-WOOD COMMUNION TABLES
FROM JERUSALEM.

THE Rev. Sidney and Mrs. Pike have recently presented the churches of St. Luke, Barton-hill, Bristol, and St. Catherine's, Edge Hill, Liverpool, each with an Olive- wood Communion Table, made in the Society's House of Industry, Jerusalem, where young Jewish converts and enquirers are taught useful trades. The tables are facsimiles of one seen by Mr. Pike in Christ Church in the Holy City. They are constructed of most beautiful wood, and the workmanship is excellent. At the front are three panels. Along the top of these runs a Hebrew inscription in dark letters on a white ground containing the words of the institution of the Lord's Supper:

זאת עשו לזכרוני :

In the centre panel, inscribed within a circle, is the word Emmanuel, also in Hebrew characters; above it is a crown, and beneath it the double triangle. On the right panel, within a circle, is the monogram Alpha Omega, on the left I.H.S. All these inscriptions and devices are beautifully inlaid in wood of different tints from the groundwork. The donor, Mr. Pike, was formerly Vicar of St. Luke's and St. Catherine's.

The following letter has been received by Mr. Pike from the Vicar, Church wardens, and Sidesmen of St. Luke's, Bristol. "Allow us to present to you, on behalf of ourselves and the congregation and parishioners of St. Luke's, our warmest thanks for the munificent and handsome gift of an Olive Wood Communion Table.

"As a piece of workmanship it is exquisite. An additional interest attaches to it by the fact that it is the work of converted Israelites living in Jerusalem; and that it is made of the wood of olive trees from the Holy Land-the land around which the most sacred associations thickly cluster . . .

"Praying that God's richest blessings may rest upon you and

yours.

At

That the idea of Jewish Colonization in the Holy Land is not quite Utopian is shown by the remarkable successes attending the Baron Edmond de Rothschild's colonies. These colonies are in Palestine proper. The Land of Gilead, which is on the other side of Jordan, possesses even greater advantages for Jewish settiers. The climate is beautifully breezy and healthy, and the soil is highly productive of cereals. Already hundreds of thousands of tons of grain are exported from this region. present, the grain has to be carried to the sea-board on camels, but when the railway to Damascus is accomplished, the means of exportation will be immensely facilitated. In the neighbouring valley of the Jordan, the more sultry climate is adapted to the growth of such products as cotton, tobacco, indigo and sugar. The principal cause which operates against the colonization of Palestine is the fear that the harvests would be at the mercy of marauding Bedouins or unscrupulous tax-gatherers. -Jewish Chronicle.