As Cervantes makes his hero Don Quixote pass through all the social strata of his time, so the Hebrew novelist conducts his wanderer, Joseph the orphan, through the nooks and corners of the ghetto. He introduces him to all the scenes of Jewish life, he displays before his eyes all its customs and manners, he makes him a witness to all its superstitions, fanaticism, and sordidness of every kind, a physical and social abasement that has no parallel. A faithful observer, an impressionist, an unemphatic realist, he discloses on every page misunderstood lives, extravagant beliefs, movements, evils, greatnesses, and miseries, of which the civilized world had not the slightest suspicion. It is the Odyssey of the ghetto adventurer, the life and journeyings of the author himself, magnified, and enveloped in the fictitious circumstances in which the hero is placed, a human document of the greatest significance. Joseph, the orphan, whose father, persecuted by the Hasidim, disappeared, and whose mother died in abject misery, is received into the house of his uncle, the same brother of his father who had caused the father's ruin. Abused by a wicked aunt and driven by an irresistible hankering after a vagabond life, he runs away from his foster home. First he is picked up by a band of rascally mendicants, then he becomes an inmate in the house of a _Baal-Shem_, a charlatan wonder-worker, and thus a changeful existence leads him to traverse the greater part of Jewish Russia. In a series of photographic pictures, Smolenskin reproduces in detail the ways and exploits of all the bohemians of the ghetto, from the beggars up to the peripatetic cantors, their moral shortcomings, their spitefulness, and their insolence. Impelled by the wish to acquire an education, and perhaps also put a roof over his head, Joseph finally enters a celebrated _Yeshibah_. It is the salvation of the young tramp. He is given food, he sleeps on the school benches, and he is rescued from military service. But soon, having incurred disfavor by his frankness, and especially because he is discovered reading secular books, in which he is initiated by one of his fellow- students, he is obliged to leave the Yeshibah. By the skin of his teeth he escapes being packed off to the army as a soldier. He takes refuge with the Hasidim, and has the good fortune to find favor in the eyes of the _Zaddik_ ("Saint") himself.