The traditional way in which the kohanim proceed to bless the people is this: they remove their shoes, as the priests did who ministered in the Temple; water is then poured over their hands by the Levites, the ablutions of the ancient priests being thus imitated to some extent (see Exod. xxx. 20). It is a holy act, and is done in the Synagogue generally in front of the Ark. The priests ascend the steps of the hechal and wait till called upon by the Reader to pronounce the blessing. They turn toward the congregation, spread forth their hands in the traditional manner, and cover head and face with the talith, in order not to be disturbed in their devotion by the sight of the congregation before them; the Reader dictates the words of the benediction to them to guard against any mistakes being made by them. The congregation, giving special importance to each word, add Biblical quotations and special supplications during the interval between one word and the other. Of greater importance, however, is respectful listening to the words uttered by the priests, and chanted by them in a peculiar traditional tune. The priests turn to all directions while pronouncing the blessing, expressing thereby that they would have no one excluded from the blessing. Some kohanim refuse to perform this duty, pretending or believing that they are unworthy to bless the congregation. This is a mistake. Those who feel that they are unworthy must try by improved conduct to render themselves worthy, but disobedience to the direct commandment of the Divine Law is certainly not the beginning of improvement. Others object to the singing, in which they are unable to join; others to taking off their boots. The excuses are certainly insufficient. But as these two elements are less essential, they might, if necessary, be dispensed with if the fulfilment of the commandment is secured thereby. 2. On Page 439. There are various parts in our Service which originally seem to have formed a substitute, under certain circumstances, for a section of the Service or for the whole of it, but were subsequently, when the circumstances altered, embodied as an integral part of the Service in addition to the sections which they had replaced. In the Morning Service there is in the section called ‏ברכות השחר‎ a prayer beginning ‏לעולם יהא אדם‎ and concluding ‏לעיניכם אמר יי‎. This prayer, preceded by an exhortation to be God-fearing in secret—when persecution prevented public worship of God—contains an expression of pride in our history, and of gratitude to God that we have the privilege to proclaim the Unity of God in the words, “Hear, O Israel,” &c., and a petition for the fulfilment of the Messianic prophecies.