unpleasant, and their arguments are trivial and utterly lacking in the dignity the heroine speaks of. As a Jewish writer has said, the lady never was within hearing distance of Jerusalem and the last place she would think of going to would be the Holy City. Her real destination had better not be mentioned.
Temple Emanu-El's New Rabbi.
After a search of about two years, Temple Emanu-El of New York has finally selected Dr. Hyman G Enelow, of Louisville, to fill the position made vacant by the resignation of Dr. J. L. Magnes. This congregation is proud of the fact that it is frequently hailed as the premier Jewish congregation in this country. It has members who represent wealth and social aspirations. It has traditions that are intimately bound up with the best of Amer-
ican Judaism, in a certain sense. We have no desire to question its premiership, but leadership certainly involves responsibility and accountability to public opinion. The question that arises out of the election of Dr. Enelow, is this: How does Temple Emanu-E! explain the election of Dr. Enelow to succeed Dr. Magnes, or vice-versa? Dr. Magnes is a Zionist. He was when elected to Temple Emanu-El. Dr. Magnes had firm convictions on Jewish questions. He was an outspoken opponent of the mission theory as expounded by the American. reform rabbis, Dr. Enelow, on the other hand, is not a Zionist. He is a believer in the mission theory. He has firm convictions on Jewish problems but they are diametrically opposed to Dr. Magnes’s. On what theory, then, does Temple Emanu-E] elect its rabbis?
Rishon---Le-Zion
On a lonely barren and desolate place whose wells have been dry since the days of Samson, a small group of refugees fleeing from the persecution, massacres and po- of the fifteenth day of Ab 5642 (1882), determined to lay the foundation of an agricultural colony in Palestine. This tract of land had hitherto been called by the Arabs "Ajun Kara" and is said to be the site of the ancient Philistine town Ein Hakkore (Judges XV 18) named by Samson in commemoration of the miracle of obtaining water from unnatural sources.
The main object of these young settlers was to serve as an example to their brethren at home, to abandon their life of traders in Russia, and return to the soil of their historic land "Erez Yisroel."
How far the main object of these idealists was realized must be left to the future historian to tell. One thing, however, can be counted to their credit. They, and others that followed their example, have by their sincerity of purpose demonstrated for the first time; first, that so far as energy, industry and aptitude for agricul-
tural pursuits are concerned, the Jew with a fair chance and equal opportunity, can and will make a good farmer; second, that the success of the Jew as a tiller in Palestine is more permanent than in lands where there are large industrial centers in its immediate vicinity to be attracted by, and where he has the skilled energy of the modern farmer to compete with, instead of the helpless ignorance of the native fellahin for his rival.
They named the future colony Rishon le-Zion (the first to Zion) because it was the first effort in modern times on the part of individual Jews in diaspora to found a colony for themselves in Palestine
Rishon le-Zion Colony has brought good tidings not only to the Jews in Jerusalem, also to the Jews in exile, for in a few years it was transformed from a sandy, the first colony in Zion. It is "first" in uncultivated and unproductive soil to be its natural beauty, in its magnificent gar-
(1) "Petach Tikva"—founded four years before Rishon was by Jerusalem Jews.