multiplied. Another phase of Scriptural truth appears in such Rabbinical statements as

that by the imposition of hands: 'The offerer, as it were, puts away his sins from himself,

and transfers them upon the living animal'; and that, 'as often as any one sins with his

soul, whether from hate or malice, he puts away his sin from himself, and places it upon

the head of his sacrifice, and it is an atonement for him.' Hence, also, the principal laid

down by Abarbanel, that, 'after the prayer of confession (connected with the imposition

of hands) the sins of the children of Israel lay on the sacrifice (of the Day of

Atonement).' This, according to Maimonides, explains why every one who had anything

to do with the sacrifice of the red heifer or the goat on the Day of Atonement, or similar

offerings, was rendered unclean; since these animals were regarded as actually sin -

bearing. In fact, according to Rabbinical expression, the sin -bearing animal is on that

ground expressly designated as something to be rejected and abominable. The Christian

reader will here be reminded of the Scriptural statement: 'For He has made Him to be sin

for us who knew no sin, that we might be made the righteousness of God in Him.'

There is yet one other phase on which the Synagogue lays stress. It is best expre ssed in

the following quotation, to which many similar might be added: 'Properly speaking, the

blood of the sinner should have been shed, and his body burned, as those of the

sacrifices. But the Holy One--blessed be He!--accepted our sacrifice from us as

redemption and atonement. Behold the full grace which Jehovah--blessed be He!--has

shown to man! In His compassion and in the fulness of His grace He accepted the soul

of the animal instead of his soul, that through it there might be an atonement.' Hence

also the principle, so important as an answer to the question, Whether the Israelites of

old had understood the meaning of sacrifices? 'He that brought a sacrifice required to

come to the knowledge that that sacrifice was his redemption.'

In view of all this, the deep-felt want so often expressed by the Synagogue is most

touching. In the liturgy for the Day of Atonement we read: 'While the altar and the

sanctuary were still in their places, we were atoned for by the goats, designated by lot.

But now for our guilt, if Jehovah be pleased to destroy us, He takes from our hand

neither burnt-offering nor sacrifice.' We add only one more out of many similar passages

in the Jewish prayer-book: 'We have spoken violence and rebellion; we have walked in a

way that is not right...Behold, our transgressions have increased upon us; they press

upon us like a burden; they have gone over our heads; we have forsaken Thy

commandments, which are excellent. And wherewith shall we appear before Thee, the

mighty God, to atone for our transgressions, and to put away our trespasses, and to

remove sin, and to magnify Thy grace? Sacrifices and offerings are no more; sin - and

trespass-offerings have ceased; the blood of sacrifices is no longer sprinkled; destroyed

is Thy holy house, and fallen the gates of Thy sanctuary; Thy holy city lies desolate;

Thou hast slain, sent from Thy presence; they have gone, driven forth from before Thy

face, the priests who brought Thy sacrifices!' Accordingly, also, the petition frequently

recurs: 'Raise up for us a right Intercessor (that it may be true), I have found a ransom

(an atonement, or covering).' And on the Day of Atonement, as in substance frequently

on other occasions, they pray: 'Bring us back in jubilee to Zion, Thy city, and in joy as

of old to Jerusalem, the house of Thy holiness! Then shall we bring before Thy face the

sacrifices that are due.'

Who shall make answer to this deep lament of exiled Judah? Where shall a ransom be

found to take the place of their sacrifices? In their despair some appeal to the merits of

the fathers or of the pious; others to their own or to Israel's sufferings, or to death,

which is regarded as the last expiation. But the most melancholy exhibition, perhaps, is