against his brother Abel, and slew him." And even after the Divine denunciation, notwithstanding the pangs of conscience, and the terrors of remorse, which haunt the bloodstained murderer, he still persevered in his mischievous opinion, that man and beast are on a level, that both perish alike, and that the intellectual soul of man gives him no superiority over the brute creation. This tenet he promulgated among his descendants; and it was general on earth until the birth of Seth, who felt and acknowledged his superiority as a man, and whom Holy Writ declares to have been born in the shape and likeness of Adam, that is to say, knowing that he was in the likeness of the superior intelligences, because, like them, he has a purpose peculiar to his idiosyncrasy. The pernicious error of Cain still continued prevalent; and even at the present day, it is still entertained by many; for, unfortunately, we see but too often that avarice, ambition, and lust of power, cause the slaughter of thousands, as if the life of man were of no greater value than that of beasts. The few, who with Seth duly appreciate the dignity of man, resist the promptings of their evil passions, and devote themselves in love and humility to the purpose assigned to them by their Creator.

The better judgment of Seth was, however, not generally received even by the mass of his own descendants; and, with the exception of some few illustrious and heaven-inspired individuals, the bulk of mankind adhered to the destructive tenets of Cain. The consequence was, that violence and brutality increased amongst men, who, copying the ferocious habits of brutes, oppressed and crushed those who were too weak to resist or defend themselves, until at last their evil deeds so completely debased humanity, that Divine justice immersed the corrupt race in the waters of the deluge. Noah, and his family, (and the animals to which he had given shelter in the ark,) were all that Divine mercy permitted to survive the awful visitation; and when they left their asylum, it pleased an All-merciful God

effectually to guard them from a relapse into the poisonous opinions whice had caused the destruction of the antediluvian world. When Noah, who was duly impressed with the superior dignity of man, above all other animals, in order to express his gratitude to his Great Preserver, brought an offering of animals, it was graciously received: As it is said, "And the Lord smelled the pleasant odour;" and immediately afterwards the permission was granted to man to kill animals for his food: As it is said, "Like grass and herbs have I given all to you.' (Genesis ix. 3.) This permission is, however, followed by the strict injunction, not to shed human blood, distinctly marking the superiority of man: For while all the beasts of the earth are placed at the disposal of man, in order to supply his wants, he is strictly commanded to respect the dignity of his fellow man, because man is made in the image of God," (Genesis ix. 6,) gifted with an intellectual soul, and with an individual purpose. Thus it appears perfectly consistent, that what was prohibited to Adam should be permitted to Noah.

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When the law was given to the Israelites, its principles, spirit, and tendency, were evidently founded on the great truth, that man is at the head of the terrestrial creation, and infinitely superior to mere animals. There, consequently, could be no fear that the observers of this law could ever adopt the opinion of Cain. Therefore, the flesh of some animals was permitted as nutritious and healthy, while that of many others was prohibited as exercising a pernicious influence on the qualities of man. Thus it is made the. duty of every man who feeds on flesh to remember, that as he is superior to brute beasts, (on which superiority alone his right to feed on them is founded,) it behoves him to vindicate the dignity of his species, by subjugating those animal passions and propensities, the indulgence of which sink him to a level with the subordinate animals. This investigation likewise proves, that a certain observance may at one time be prohibited, and subse

quently permitted, and vice versá; and that it, consequently, is possible that Divine laws may in their minor and temporal enactments become subject to alteration, as the wisdom of the Most High may dictate. Nor have we any proof to the contrary

in the words of the law. Our next care will be to investigate which are the commands of the law that may become subject to modification; which with the help of God we shall do in this division of our work (To be continued.)

בכורי העתים Batracted from the

Hebrew periodical, published at

THE MORNING SERVICE.

Ar break of dawn, as soon as objects could be distinguished at a certain distance, the captain of the temple caused one of his officers to proclaim aloud, “Priests, come to your service! Levites, prepare for your duties! Israelites, occupy your station!" Every man, thus summoned, instantly went to his appointed place, and the service of the morning commenced in the following order :

The Priests wash their hands and feet.

A Priest enters the temple with profound veneration; goes into the holy, takes the broom which lay in a golden dish, and sweeps toge

ther the ashes on the altar from the

censer which had been placed there on the preceding evening. He then performs his prayers, and, gathering the ashes, he withdraws backwards, in order not to turn his back on the Most Holy, and leaves the interior of the temple.

Another Priest brings two logs of wood, and places them on the burning pile on the great altar of burntofferings.

Another Priest has, in the interim,

* As it was unlawful to immolate the morning sacrifice before day-break, a "Captain of the time" was specially appointed, who carefully watched the coming dawn. For this purpose he caused some Priests to mount the barbican of the temple, who, as soon as they could recognise the priestly city of Hebron, (which lay high on a mountain to the east of Jerusalem,) called out, "The morning is so light that we can see Hebron."

Vide Hebrew Review, page 172.

proceeded to the receptacle for lambs, (where those intended for sacrifices were kept four days before they were offered,) and brings a yearling lamb, bound, to the slaughtering-place at the northern side of the altar, where all burnt-offerings, as the most holy sacrifices, were slaughtered; (the sacrifices of a lower degree could be killed in any part of the court;) the

"Station-men " then laid their hands on the lamb; a Priest approaches, turns its head to the west of the Another temple, and slaughters it. Priest approaches with a basin, and receives the blood, which he constantly stirs, in order that it may not coagulate, but may, at the proper time, be fit for sprinkling.

After the lamb had been sacri

ficed, the Priests prepared to offer incense. The ingredients and burning coals were brought in costly vessels, and placed ready at hand. The Priests, who by lot had been appointed to perform the sacred office, enter the temple and the Holy. During their procession, a little bell is rung in the outer court, as a signal to the people there assembled, who commence their prayers. A Priest takes the censer from the altar, and goes out of the temple backwards. As soon as he enters the court, another Priest takes the blood of the lamb,

which till then had been continually stirred,-and begins to sprinkle. He commences at the foot of the then to the west; and, having closed altar at the east, goes to the north, his round at the south, pours the remainder of the blood into a gutter placed at the foot of the altar.

Another Priest next extinguishes

five out of the seven lights of the golden candlestick in the Holy. Another enters, places the censer with burning coals on the altar of incense, performs his prayer, bows, and withdraws. The Priest who is appointed to offer the incense then enters, takes the censer from the altar, and gives it to the Priest who had extinguished the five lamps. He holds it while the former puts the incense on the coals; then takes the censer, and offers the incense and his own prayers with profound devotion. As soon as he has concluded, he bows and withdraws. The Priest who had previously extinguished five of the lamps, now likewise puts out the remaining two, and is the last who leaves the Holy.

The lamb which has been sacrificed is then flayed, the entrails are taken out and washed, and the carcase cut up. The former are placed in a dish, the latter on a marble slab, and both are salted. The meat-offering is next prepared. This consisted of a certain quantity of the finest flour, mixed with a measure of the best oil, and strewed with incens?. The drink-offering is then got ready, consisting of a certain measure of wine, which is brought out in a splendid golden flagon. All this was done in the interval between daybreak and sun-rise.

When the sun has risen, the sacrifices are carried to the altar of burntofferings by nine Priests, each of whom bears the piece apportioned to him by lot. These Priests form a regular procession, and exhibit the various offerings, by holding them up in sight of the assembled people, who then pronounce the Keriath Schmang.* The sacrifices are then received by other Priests, and placed on the burning pile, where they are consumed. A Priest then ascends to the altar, takes the meat offering, (which has already been described,) strews it with salt and incense, takes a handful thereof, and throws it into the flames, retaining the rest as his perquisite. He is succeeded by another Priest, with the twelve cakes of

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the High Priest, on which he strews salt, and throws them in the fire. Lastly, a Priest approaches with the drink-offering of wine in a golden flagon. He mounts the altar, and pours the wine into a silver ewer, through a hole, in the bottom of which it runs down the foot of the altar into the brook Kedron.

Immediately afterwards, twelve Levites, accompanied by instrumental music, chant the psalm appropriated to the service of the day, and two Priests blow the silver trumpets.

This is followed by the priestly benediction, which, in the second temple, was preceded and followed by short prayers. This concluded the regular morning-service. If any additional public or private sacrifices were offered, it was done immediately after the regular morning service was closed.

EVENING SERVICE.

AT three o'clock in the afternoon, another yearling lamb was sacrificed, under observance of the same order and ceremonies as have already been described. Meat-offerings, drinkofferings, and incense, accompanied this sacrifice, similar to those which were brought with the morning service.

The seven lamps in the golden candlestick were then lighted, and burnt till morning.

The afternoon sacrifice was kept burning, on a moderate fire, throughout the whole night. At sun-set, the Keriath-Schmang was again pronounced, and the evening prayers read.

The Levites cleansed the utensils, and placed every thing in due order for the service of the next day. They, together with the Priests and "Station-men," awaited the arrival of their successors. Thus the daily service was continued without interruption, even on the Sabbath and high holy days; on which occasions, however, additional offerings and ceremonies took place.

FOR illustrating the proposition we had undertaken to discuss, it was necessary to trace the Israelites throughout their history. This has been done, however, to no greater extent than was requisite for developing the subject; and we shall pursue the same course by taking an equally rapid view of that part of their history which remains to be noticed.

Though the captivity may be said to have terminated at the end of the seventy years foretold by Jeremiah, yet, independence did not succeed to it; on the contrary, except during the period of the Maccabees, the nation from the time of the destruction of the first temple down to the present period has always been un. der foreign sway.

If the prediction of Jacob-" The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be," is to be understood as referring to a temporal authority: That authority ceased with Zedekiah, the last king of the house of Judah, and even he was tributary to the king of Babylon. If the Maccabees be cited as instances of native princes having reigned over the Israelites since Zedekiah's time, this would not alter the case, for the Maccabees were of the tribe of Levi and not of Judah.

We consider that the prediction just quoted alludes to the spiritual authority contained in the Divine laws; in support of which opinion may be quoted Psalm lx. 6, 7: "God hath spoken in his holiness; I will

rejoice, I will divide Shechem, and mete out the valley of Succoth. Gilead is mine, and Manasseh is mine; Ephraim also is the strength of mine head; and Judah is my lawgiver." And existing circumstances do in a most remarkable manner confirm this view of it. Though the tribes of Judah and Benjamin are understood to constitute the whole body of the Israelites of the present day, it would be difficult to point out individuals among them as belonging certainly to the tribe of Benjamin, whilst there exists no doubt in the minds of the Israelites themselves as to those that belong to the tribe of Judah. And as respects the other ten tribes, there is reason for believing that many descendants of theirs are still among us; for we find that "Asa gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon; for they fell to him out of Israel in abundance, when they saw that the Lord his God was with him." And the descendants of these were not involved in the fate of their brethren who were subsequently taken captives by the Assyrian king and distributed in the cities of the Medes; but they participated in the fate of the tribes of Judah and Benjamin, who were afterwards taken to Babylon and its provinces. Thus, there may be among the body of Israelites of the present day several individuals of all the other eleven tribes, yet so merged in the predominating numbers of the tribe of Judah, that when allusion is now made to the Jews generally, that