The Maccabaean

Away from the aggressively respectable sections of Hampstead, and situated among wide, quiet streets with fine large houses, in a section occupied by successful merchants and professional men, the writer of this article found the house of Achad Ha'am. It was with an almost overpowering sense of nervousness that he opened the gate. For although it was a great privilege to meet him, it yet filled one with awe when his significance to the Jewish community was realized. Moreover, since many of those who had won the esteem and confidence of Congresses were honored and proud to be associated with him, a "Junior Zionist" felt all the more what a "zchus" it was to be enabled to call on him.

To meet a Jewish leader, or an able speaker, a great writer, a profound scholar, a cultured business man, or a widely traveled student would have been a privilege, and in preparation for it one would have given oneself a mental bracing. When, however, one was to meet a man who embodied the characteristics not of one or two of such personalities, but of them all, it was indeed sufficient to make one quake.

Fortunately there was no cause for fears. Mr. Ginzberg was just leaving his house with a friend, a well known Russian Zionist, to take a walk, when I called. They were talking Russian. His kindly face and genial welcome were reassuring. "Yes, he was expecting me," he said, "and was glad that I called earlier than was usual for callers." He would be happy if I accompanied them. "No, you do not speak Russian?" he asked. "No." Mr. Ginzberg and his friend easily slipped into English.

At the top of the street a poor beggar boy came up to us and asked for help. I recall Mr. Ginzberg taking his purse out and giving him a coin. It was his manner—the slow deliberate way in which he did things—that soon occurred to me as characteristic of the man. His companion raised the ques-

tion, after the boy had left cheerfully, as to the advisability of giving alms thus indiscriminately. The conversation ran freely, and soon some clear ideas crystallized out. The support of the needy was an obvious duty. It could be state managed or attended to by private individuals. In England a combination of these methods was resorted to, and therefore almsgiving was a duty. We then got on to questions of poverty in Palestine. An interesting fact was produced. A street beggar, such as is to be found in large numbers in England and America, would be impossible amongst the Arabs in Palestine. Yes, there certainly were beggars there, but only in certain definite places and at certain times.

This little incident—and the outlines are now vague—gave the writer a glimpse of the man which was to agree with and fall into place in a wider and a more mature understanding of the man.

The warm Jewish heart, the feeling of rachmonuth, the illuminating discussion of the problem of the proper treatment of poverty, the informative fact on this problem in Palestine, gave one indications of the Yid, the social student and Zionist.

We walked for nearly an hour and the conversation was all the time informative, suggestive and inspiring.

Here was a man with whom to have a light and pleasant conversation was yet to enjoy a mental shower bath. This, of course, holds true to an extent with most conversations with great men (the Haham Dr. Gaster in particular has this effect). But with Asher Ginzberg one felt it all the more because of the focus of his ideas and his interests. Moreover, there was none of that heaviness and ponderousness produced by many scholars.

In the company of Mr. Ginzberg, after half an hour's conversation, one found oneself realizing more clearly than ever that the Jews were a distinct nation. He switched one from Odessa