made him choke. Then I would go on eying him until he bribed me off with a piece of the tidbit. If staring alone proved futile I might try to bring him to terms by naming all sorts of loathsome objects. At this it frequently happened that the prosperous boy threw away his cookie from sheer disgust, whereupon I would be mean enough to pick it up and to eat it in triumph, calling him something equivalent to "Sissy."

The compliments that were paid my brains were ample compensation for my mother's struggles. Sending me to work was out of the question. She was resolved to put me in a Talmudic seminary. I was the "crown of her head" and she was going to make a "fine Jew" of me. Nor was she a rare exception in this respect, for there were hundreds of other poor families in our town who would starve themselves to keep their sons studying the Word of God

Whenever one of the neighbors suggested that I be apprenticed to some artisan she would flare up. On one occasion a suggestion of this kind led to a violent quarrel

One afternoon when we happened to pass by a bookstore she stopped me in front of the window and, pointing at some huge volumes of the Talmud, she said: "This is the trade I am going to have you learn, and let our enemies grow green with envy."

BOOK II

ENTER SATAN

CHAPTER I

THE Talmudic seminary, or yeshivah, in which my mother placed me was a celebrated old institution, attracting students from many provinces. Like most yeshivahs, it was sustained by donations, and instruction in it was free. Moreover, out-of-town students found shelter under its roof, sleeping on the benches or floors of the same rooms in which the lectures were delivered and studied during the day. Also, they were supplied with a pound of rye bread each for breakfast. As to the other meals, they were furnished by the various households of the orthodox community. I understand that some school-teachers in certain villages of New England get their board on the rotation plan, dining each day in the week with another family. This is exactly the way a poor Talmud student gets his sustenance in Russia, the system being called "eating days."

One hour a day was devoted to penmanship and a sorry smattering of Russian, the cost of tuition and writing-materials being paid by a "modern" philanthropist

I was admitted to that seminary at the age of thirteen. As my home was in the city, I neither slept in the classroom nor "ate days." The lectures lasted only two hours a day, but then there was plenty to do, studying them and reviewing previous work. This I did in an old house of prayer where many other boys and men of all ages pursued similar occupations. It was known as the Preacher's Synagogue, and was famed for the large number of noted scholars who had passed their young days reading Talmud in it.

The Talmud is a voluminous work of about twenty ponderous tomes. To read these books, to drink deep of their sacred wisdom, is accounted one of the greatest "good deeds" in the life of a Jew. It is, however, as much a source of intellectual interest as an act of piety. If it be true that our people represent a high percentage of mental vigor, the distinction is probably due, in some measure, to the extremely important part which Talmud studies have played in the spiritual life of the race

A Talmudic education was until recent years practically the only kind of education a Jewish boy of old-fashioned parents received. I spent seven years at it, not counting the several years of Talmud which I had had at the various cheders

What is the Talmud? The bulk of it is taken up with debates of ancient rabbis. It is primarily concerned with questions of conscience, religious duty, and human sympathy—in short, with the relations "between man and God" and those "between man and man." But it practically contains a consideration of almost every topic under the sun, mostly with some verse of the Pentateuch for a pretext. All of which is analyzed and explained in the minutest and keenest fashion, discussions on abstruse subjects being sometimes relieved by an anecdote or two, a bit of folklore, worldly wisdom, or small talk. Scattered through its numerous volumes are priceless gems of poetry, epigram, and story-telling

It is at once a fountain of religious inspiration and a "brain-sharpener." "Can you fathom the sea? Neither can you fathom the depths of the Talmud," as we would put it. We were sure that the highest mathematics taught in the Gentile universities were child's play as compared to the Talmud

In the Preacher's Synagogue, then, I spent seven years of my youthful life.

For hours and hours together I would sit at a gaunt reading-desk, swaying to and fro over some huge volume, reading its ancient text and interpreting it in Yiddish. All this I did aloud, in the peculiar Talmud singsong, a trace of which still persists in my intonation even when I talk cloaks and bank accounts and in English

The Talmud was being read there, in a hundred variations of the same singsong, literally every minute of the year, except the hours of prayer.

There were plenty of men to do it during the day and the evening, and at least ten men (a sacred number) to keep the holy word echoing throughout the night. The majority of them were simply scholarly business men who would drop in to read the sacred books for an hour or two, but there was a considerable number of such as made it the occupation of their life. These were supported either by the congregation or by their own wives, who kept shops, stalls, inns, or peddled, while their husbands spent sixteen hours a day studying Talmud

One of these was a man named Reb (Rabbi) Sender, an insignificant, ungainly little figure of a man, with a sad, child-like little face flanked by a pair of thick, heavy, dark-brown side-locks that seemed to weigh him down

His wife kept a trimming-store or something of the sort, and their only child, a girl older than I, helped her attend to business as well as to keep house in the single-room apartment which the family occupied in the rear of the little shop. As he invariably came to the synagogue for the morning prayer, and never left it until after the evening service, his breakfasts and dinners were brought to the house of worship. His wife usually came with the meal herself. Waiting on one's husband and "giving him strength to learn the law" was a "good deed."

She was a large woman with an interesting dark face, and poor
Reb Sender cut a sorry figure by her side

Men of his class are described as having "no acquaintance with the face of a coin." All the money he usually handled was the penny or two which he needed to pay for his bath of a Friday afternoon. Occasionally he would earn three or four copecks by participating in some special prayer, for a sick person, for instance. These pennies he invariably gave away. Once he gave his muffler to a poor boy. His wife subsequently nagged him to death for it. The next morning he complained of her to one of the other scholars

"Still," he concluded, "if you want to serve God you must be ready to suffer for it. A good deed that comes easy to you is like a donation which does not cost you anything." I made his acquaintance by asking him to help me out with an obscure passage. This he did with such simple alacrity and kindly modesty as to make me feel a chum of his. I warmed to him and he reciprocated my feelings. He took me to his bosom. He often offered to go over my lesson with me, and I accepted his services with gratitude. He spoke in a warm, mellow basso that had won my heart from the