our rejoicing; a holy convocation, a memorial of the departure from Egypt; for Thou hast chosen and sanctified us above all people; and Thy holy festival hast Thou caused us to inherit with joy and gladness. Blessed art Thou, O Eternal, who sanctifieth Israel and the seasons. Blessed art Thou, O Lord our God, King of the universe, who sanctified us with Thy commandments, and commanded us to dwell in booths. Blessed art Thou, O Eternal our God, King of the universe, who hast preserved us alive, sustained us, and brought us to enjoy this season."

The cup is then handed round, and all drink of it. The father of the family now pronounces the blessing over the two wheaten loaves lying before him on the table, and hitherto covered with a napkin, in this manner: "Blessed art Thou, O Lord our God, King of the universe, who bringeth forth bread from the earth.”

He then cuts one of the loaves in pieces, and gives a piece to each of his family. The Jew, on finally leaving his tabernacle, says the following: "May it please Thee, Jehovah, my God and the God of my fathers, that in like manner as I this time have obeyed Thy command, and have been sitting in the tabernacle, so in the coming year I may be considered worthy to sit in the tabernacle of leviathan."

The latter phrase requires one word of explanation. The pious Jews believe that in a future day a tabernacle is to be erected for them, made of the skin of leviathan, in which they are to eat not only the flesh of the leviathan, but also the great Ox, and other such luxuries.

The next morning all the Jews go to the synagogue, holding in their hands a citron, a branch of palm leaves, some myrtle, and some willows. Various explanations have been offered

why just these four plants are chosen. It has been very beautifully suggested that they are to represent the four periods in the life of man. The citron, with its delicious odour, its symmetry of structure, and grateful flavour, which requires so much care and protection, is a picture of childhood. The myrtle, the symbol of innocence that adorns the brow of the bride, represents youth. The upright palm, with its towering stem and majestic foliage, that yields all the necessaries and luxuries of life to the inhabitants of tropical climes, teaches a lesson to manhood. And the willow, with its drooping branches, under whose shade we find shelter and coolness, is a picture of old age. All these four different productions are to be taken together, to teach union, to show that there must be an interchange of reciprocal benefits between the various ages, that they must cherish, sustain, and support each other in order to produce "joy before God."

After the ordinary prayers, an especial one of praise, called the Hallel, is recited—a long prayer, in which the manifold mercies manifested to the Jews in times past by the Almighty are reviewed. When the time for using this prayer arrives, a branch of the palm tree is taken by each member of the congregation, to which branches of the myrtle and willow are fastened, and the following words pronounced: "Blessed art Thou, O Lord our God, King of the universe, who sanctified us with Thy commandments, and commanded us to take the palm branch. Blessed art Thou, who hast maintained us, and preserved us to enjoy this season." Whilst singing the Hallel the branch is waved in all directions, now to the east, now to the west, and now upwards to heaven, not unlike a soldier brandishing his sword. After the reading of the Law,

a procession is formed; the one who carries the scroll of the Law in his arms being the leader, whilst all hold their branches in their right hand, and repeat, "Hosanna."

The first two days of this Feast are held sacred, in which no manner of work is done except preparing food, etc. The five middle days are the common days of the Feast, on which the Jews are allowed to follow their usual avocations. The last of these five days is called the Great Hosanna, and is esteemed more sacred than the four previous days. On this day all proceed to the synagogue with a bunch of willow in their hands, each bunch containing five sprigs, and seven leaves on each sprig, and tied up with the bark of the palm. A procession is formed, which walks round the reading-desk seven times, following the seven scrolls of the Law. During the procession certain compositions are sung by the reader. The prayers over, every one beats the leaves from off his willow bunch; and if they fall off easily it is held as a good omen,-if not, as a bad one.

According to the teaching of the Talmud, the following evening is the time when the destinies that are recorded on the New Year, and sealed on the Day of Atonement, are distributed. Therefore the devout Jews assemble in the synagogue for prayers, and afterwards should go to the bath adjoining their place of worship, and dip their bodies three times in a kind of underground pond called Mikvah. They must descend and ascend without a light; for as the Talmud asserts, in so doing, if they are doomed to die, they will see their own shadows having no head. The ninth day of the Feast is celebrated with great feasting and merry-making, and more money is spent on that day than on any other occasion. throughout the year. With the close of this day, the Sim