Our thoughts often revert to the aged and revered Jewish priest, Liebmann adler, Chicago pedagogue, who recorded his versatile experiences of a benevolent life in his book, which is now published under the title, "Z'ena Ure'na." We call it "instructions, conduct, admonitions, guide for women and girls," but it is equally instructive to men and youths of all religious beliefs. (Published by his own firm, Liebmann Adler, 41 E. 13th Street, Chicago.)

What humanitarian wisdom, what noble sentiments are contained in the two new volumes of his great work. "Thy brother shall be enabled to live beside thee!" How beautifully he describes the agricultural pursuits which Moses advocates! What useful admonitions he gives to teachers and parents! How ably he counteracts the present enervating pessimism. How gladly he gives recognition to everything which is great and good in our present age, and yet, how resolutely he rejects the fallacy, that insane belief about the perfect wisdom of modern science! How eloquently he admonishes us to practice a form of reciprocal tolerance, and this despite his enthusiasm for his own religion, yet, he tells us to have respect for the thoughts and sentiments of others! How convincingly he persuades us to abide by and fulfill our civic duties to the Republic, without becoming political minded!

In Moses, he shows us the example of this singular man who unselfishly dedicated himself to that one task, the elevating of the masses. In Korah is the percursor of an Alexander, Caesar, or Napoleon, great men but endowed with egotism, the force which brought them to their eminence by methods which they used for the continuation of their power. Trickery, faithlessness, and bloodshed brought them dire consequences, all similar to Korah. An end with terror. In choosing Dathan and Abiram as examples, he depicts our present curious attitude among the mediocrity. From all the chapters of the Books of Moses, he gives us convincing thought-provoking comparison based on historical incidents and adds sagacious counsel.

His mildness precluded a thought alliance with the reformed Jewish incendiary spirit of such men as David Einhorn and Emil G. Hirsch. Here also, he takes recourse to Bible parables. He does not use Heine's sarcasm. Speaking of the human mind: "During antiquity only the giant natural bodies, the animal form, was known, but not the greater titanic natural forces. The greatest admiration which man evoked was the power of a Nimrod which tears lions apart, slaughters bears, and vanquishes the dragon. The forces of nature produced fright and terror. They belonged to the demons." In our days the ancient 3bard would select other examples for the glorification of man. He would exclaim: "He makes the wind to be his servant; he hitches him to his sail; he enslaves the fire to perform ten-thousand tasks; his eyes, enlarged, penetrate myriads of miles, see and analyze the sun; his mind measures the star's course and weigh its body. He compels its rays to draw a permanent picture of anything he exposes to its light. He discovered the natural force which remained hidden for eons and terrorized the earth with its manifestations of lightning and thunder, and utilizes it now to transmit his messages with a speed akin to thought. He makes mountains jump and rocks to burst asunder. He builds comfortable roads through eternal hills that reach into the clouds. Before him, the sea and rivers flow backwards. He compels a union of fire and water to carry a load of a thousand camels over precipice and across canyons from one land to another nation, and does it with the speed of wind. How the glory of Nimrod, Hercules, and Sampson fades! The strength of sinews and bones, - how can it compare with the developed mentality of mankind of the present century, which made the forces of nature available and serviceable!"