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in height, he was considered one of the strongest men
in the neighborhood. With the declaration of war Rosenbaum found himself carrying a musket and he took part in the va rious fights in which his division was engaged. Dur ing one of these battles a huge bomb from the Turk ish cannon fell a few feet away from Yankele's regiment, find its explosion meant death to hundreds of his com rades. Quick as a flash and without waitingfor any orders Yankele rushed from the ranks, seized the bomb in his brawny arm running to the river (which was twenty feet away) and hurled the destructive bomb in the water, where its weight caused it to sink to the bottom and thus destroyed its usefulness as a missie of war. Had it exploded in Yankele's arms, he would have been blown to atoms. Such bravery could not be overlooked, even if the hero was a Jew. and it soon reached the ears of the general of ,the division, and he, called Yankele out of the ranks, promoted him on the field of battle to be corporal, that being about as great an honor and as high a rank as a Jew could reach in the Russian army. The General was compelled to report the heroic act to the Czar, Alexander 11., who was there at the time, and he, ignorant of the hero's religion, again called Yankele from the ranks and, step by step, promoted him in a few minutes to be a General! But General Yankele Rosenbaum did not enjoy his honors very long. Hardly had the Czar pronounced the words that made him general, when someone whispered in the monarch's ears the words, " He is a Jew." The Czar's face grew stern and his look became dark. General Rosenbaum was immediately assigned to a post of imminent danger in front of the army and in the thickest ofaconflict that took place with theenemy a few days later. With the discharge ofthe first volley of musketry General Yankele Rosenbaum fell from his horse dead. He died like a brave man, in the face of the enemy, but the bullet wound that killed him came from a gun in the hands of a Russian soldier —it was in the back of his head that lie had been hit! Thus did Russia honnor its brave Jewish soldier, by caus ing him to be killed by one of his own men! — H ebrew Standard. Hre Bfabans Israelites? According to the Calcutta Review, proof appears to be accumulating for theclaimof the Pathans (that is, the Afghans together with the doughty tribesmen who have just been givingthe Indian Government so much trouble) that they are indeed the Bene Israel they claim to be. In the book of Esdras we are told that the Ten Tribes of Israel journeyed on from Meso potamiaand Medin,forthc r.paccof a year and a half, "to another land," called Arzareth (IV Esdras, xiii., 45). This is identified with Afghanistan, where the people still pride themselves on their Hebraic cast of countenance and their fondness for Hebrew names. It is claimed that the mountain range called fie Takht-i-Suleiman (Solomon's Seat) was known long before the advent of Islam, and that the important clan of the Yusufzais (Sons of Joseph) are descend ants of Ephraim. such customs as the brother-in-law marrying a childless widow, or the infliction of death by means of stoning, still flourish among the Pathans, who also, like the Israelites of old, are skillful and dashing guerilla warriors. Dr. Moore now claims to have discovered that a number of Arabic inscriptions occur in Afghanistan that can be interpreted, if transcribed into Hebrew; but in no other way. It is also reported that Dr. Stein, whose archaeological work in the Punjab and in Kashmir is so noteworthy, has already made equally important discoveries in the Tirah country, so recently opened up by the British. W T ith all their faults, the Pathans have characteristics of faithfulness and valor which would make them kinsmen of whom modern Hebrews need not feel ashamed if it should really become evi dent that they fire descendants of the so-called "Lost Ten Tribes." Though the explanation has been often given, we are hardly surprised that a correspondent again asks for enlightenment as to the connection between the Kaddish and mourning. On the face of it, the Kad dish has no relation to death. But this fact, so far from constituting an absurdity, emphasizes the sig nificance of this prayer when used in memory of a loved one who is no more. Originally the Kaddish was a people's prayer. It was recited after the rabbinical discourses, by the audience, learned and unlearned together. Hence it was composed in Aramaic, the language of the folk. The Kaddish subsequently be came the recognized termination to the synagogue service, and finally it was adopted as the formula to be used by mourners. The Kadtiish is a glorification of the name of God ; it is an unqualified declaration of his kingship. Hence, it was appropriate not only as a concluding prayer after the study of the law and . at the end of an act of public worship, but also as an accompaniment of burial. "The Lord gave and the Lord has taken away, blessed be the name of the Lord." The mourner displays his affection for the dead by acknowledging the faithfulness and provi dence of God. The separation between loving hearts is rendered less cruel by the thought that the hand which divided them is divine. There is manfulnessin this acquiescence in God's justice, in this public decla ration by one whom death has but recently afflicted : "May His great name be blessed." There is hope fulness in the belief that what God does is well done, that the world is God's world, and that the hour is nigh when throughout the universe it shall be known that God and God alone is king. Death sometimes makes men cry out against the justice or mercy of God. The Kaddish is an antidote to all such repin ing.—Jewish Chronicle. TZbe flfcourner'e ftaOotsb.