of his by the name of Petruck, who lived in a neighboring farm house.
One evening when all of the peasant's family were asleep Moishe appeared at his house and rapped at the window.
"Who the deuce is it?" roared the rustic in a gruff and irritated voice at being disturbed from his slumber.
"I'm Moishe, the butcher," answered the intruder meekly, just give me a piece of bread and I'll be gone."
“Moshka!” gasped Petruck in horror and amazement, “what are you doing here? Aren’t you dead?”
"But still, I am hungry," complained Moishe. "Just a morsel of bread. Don't fear!"
The generous host suggested that his spiritual guest remove some distance from the house, while he, the host, would place a loaf of bread outside, for Moishe's use.
Moishe carried out the farmer’s suggestion.
"Further, further," motioned the cautious farmer, looking through the window.
Moishe ran off a little further. When he was at a safe distance, Petruck hurriedly opened the door and put the bread out.
The loaf of bread being in his possession Moishe reappeared at the window.
"What again?" exclaimed Petruck in astonishment.
"Pray," said Moishe suppliantly, "let me stay in your house over night. I'm so cold."
"Please," exclaimed the farmer in a voice mingled with fear and rage, "depart from here. Go to your brethren, to your Jews. What do you want with me?"
"But,"—started Moishe.
"Don't wake up my wife and children," admonished the sturdy countryman in a threatening bellicose manner.
“But I’m getting frozen,” implored Moishe pite- ouslv.
After a few moments of hard thinking Petruck permitted him to take shelter in the dairy, where Moishe instantly entered. But no sooner did he shut the door than Petruck locked it on him and made him a prisoner.
Early in the morning Petruck went on horseback to town and told the rabbi that the dead Moishe was a captive in his dairy. He demanded that the Jewish community should immediately dispose of their ghost, or he, Petruck, would resort to violence.
The news spread over the town with phenomenal swiftness, and all flocked to the synagogue to ascertain the truth.
The rabbi attired himself in Talith and Tephilin, took a Torah in his arms and led his undismayed battalion to the fierce encounter. All felt sure of a final victory. The "Sacred Society" was getting ready to perform the second inhumation.
When the brave little army approached the door of the bastille, where the apparition was incarcerated, it halted. They were to face a mysterious and invisible foe who was the dread and terror of all surrounding towns. Who would go first? After much hesitating and pondering the members of the “Sacred Association” decided that it was high time for them to act and show their unflinching courage, for which they were so famous. And with a resignation and courage which only heroes can command. they unlocked the door of the hut, grabbed the mysterious foe by the neck, hurled him into the wagon, which was brought for this purpose, and proceeded toward the necropolis, with the crowd following them, to perform the re- entombment.
Moishe fought like a she-bear deprived of her whelps. Though dead, he felt an abhorrence to being interred, which is very characteristic of the living. But being at such overwhelming odds, he soon saw the futility of further resistance, and submitted himself to the hands of his victorious opponents. And after all, perhaps this second interment would make an end to all his tortures and ceaseless peregrinations.
When Moishe's tomb was about to be opened, a young man made a violent rush through the crowd, and waving his hands frantically, shouted, "Halt. Do not disturb the grave of my father!"
It was the son of Nachman Kamtzon.
The Present War and Zionism
NEITHER with sword nor fire shall Zion be redeemed, but through justice and righteousness." This is the underlying principle of Zionism, and therefore Zionism is a direct antithesis of war. How miserably short of the mark, fall the poisoned arrows of the when they compare Zionistic national- blood-stained nationalism of Europe! It one would condemn family life, because a brutal beating of a Russian peasant's primitive spouse. Zionism is a protest and has all to lose by war, and has all to . It is in fact, the source of the founda- that will some day overflow the world, prophesy that "nations will beat their plough shares, and spears into pruning t nations shall not lift up sword against shall they learn war" will emanate from
The Zionistic spirit is destined to save the world. "Do not kill" was the creation of the Jewish nation in Zion, and the last word will come from the same
source. The war has been to the Zionists like a typhoon to a peaceful sea-coast village; but the storm will be over, and the peaceful fishermen will resume their work. A people that waited and prayed for Zion several thousands of years, does not get discouraged easily. Right and its synonym, Zion, will triumph in the end!
If Turkey is still possessor of Palestine, after the war, we already know what to expect. A sort of home rule with free development of nationality has been practically granted the Zionistic colonies. Hebrew post office, Hebrew religion and Hebrew public schools! Nowhere in the world has there been given such complete freedom on religious, national and cultural lines, asin Turkey. In case Palestine is to go to the Allies— England and France have more than hinted that an autonomous Jewish state will be the best political arrangement in the Near East. Zionism is paving he way and not even war can destroy it. As long as the Jewish masses are singing “Hope is not lost,” there is hope for Israel in Zion, and with it, hope for suffering humanity'!