Judaism as not only a religion but as a philosophy of life can be viewed from many points of view. It can be viewed from a purely religious point of view, from a purely ethical, from a sociological, from a philosophical, and from an aesthetic point of view. The majority of our people look upon Judaism from a purely religious point of view, a cultured minority looks upon it from an ethical point of view, and only a very few select minds, who embody the spirit of artistry, view it from the aesthetic angle. Among this select few is Dr. Jacob Sonderling, former Chief Rabbi of Hamburg and now rabbi of the First Hungarian Congregation of Chicago. If we are not mistaken, he is today the only member of the rabbinate whose outlook on Judaism is also aesthetical. To him Judaism presents itself not only as a religious and ethical but also as an aesthetic proposition. He sees in it not only articles of faith, ethical principles, and sociological recognition, 2but also beauty, beauty in the aesthetic meaning of the term. To him Judaism is creative religious and aesthetic atmosphere of rhythm and meter, something symphonic, full of harmony, of color and tone. Dr. Sonderling's conception of Judaism can be made very productive for educational purposes, and it can also be made productive for religious purposes. It is obvious that it is much easier to attract a mass by the beautiful than by the good, by the harmonious than by logical truth, because the reaction of the mass to the beautiful is much stronger than to the good and logical. The mass may not have any [reaction] to the ethical and religious at all, but it always has some sort of a relationship to the beautiful because it sets the soul of the masses in motion. Dr. Sonderling's conception of Judaism is compatible with the strictest Orthodoxy, but at the same time it is extremely original, and we hope that he will make the best of it. He has something valuable and original to offer to the Jews of Chicago, and we cherish the hope that Dr. Sonderling will succeed in interesting large masses of Jews in his conception of Judaism. Those who are no longer interested in matters Jewish can now find an attractive entrance to it, and those who are still Jews at heart can be made to take a 3great interest in matters Jewish, because the way Dr. Sonderling presents Judaism to his fellow Jews is very attractive and full of gracefulness. As far as Jewish theology is concerned, Dr. Sonderling is animated by a certain desire to bring about a reconciliation between the rationalistic and somewhat legalistic Jewish conception of the Gaon of Wilno and that of the founder of Hasidism. In short, to him ideal Judaism means a synthesis between the straight lines of rationalistic Misnagdism and the mystical aesthetism of the Hasid. In due time Dr. Sonderling will have to explain, and surely will explain how he means to bring about this reconciliation between two extremes. However, he has already explained how he means to use his aesthetic conception of Judaism for educational and religious purposes. It would take us too long to go now into details of his plan, but this much we can assert that the plan is able of realization and can be productive of great results. In the first place Dr. Sonderling means to make Judaism something that is very fashionable and modern, without sacrificing one iota even of the Jewish traditions, not to speak of laws, and in the second place he plans to bring some atmospheric pressure to bear on those who are not mindful of their duties as Jews and who