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standing of the Jewish minister will be
defined and secured, well-to-do parents will not be loth to sec their children study for the ministry. It cannot be expected that the posi tion of a Jewish minister should be well defined in America yet. Orthodox -Ju daism lias no representative men to keep up (or to introduce) the old standing of a Rabbin. Reform has hitherto been working on the negative side; to destroy superstition, to conquer ground for free inquiry and the exercise of reason, to open a way for uniting religion with the demands of practical life, to reconcile. Judaism with the new phases of life and activity—it was necessary to break down the barriers with which the rab ‘ bins of previous generations have hedged around the law of (rod, and which have become in time to be considered as holy as the law itself. Those barriers have kept Judaism apart from the practical demands of social life, because the Jews have been excluded from the enjoyments and privileges of that life. They were the effects of historical causes. The causes being out of existence now, there is no more use for the effects. To de monstrate this has hitherto been the work of Reform, and it had no time to work for the positive principles of J u daism as it might, as it will, as it has al ready begun to do in the year 5638. On account of this divergence of opinions and the new demands of the time, the .position of American Rabbins has be come undefined. Persons who arc not fit for the minis try have found their way into the pulpit, unsound scholarship and flagrant princi ples have been passed oft' in the good name of religion. And because our con gregations rule supreme and there is no recognized authority which they should acknowledge, the position of the minis ters has become insecure. The congre gations raise to the ministry whom they like, and they treat him as they please. There is no standard by which to judge, no rules by which to be guided. Such a standard and such rules will become de veloped in time according to the devel opment of our institutions of rabbinical learning. The most important event of Ameri can Judaism in the year 5638, was the council of the Union of American He brew Congregations which has met at Milwaukee in the month of July. Per sons Avho had been present at the coun cil with the ambition to be heard, and who have found themselves ignored on account of their worthlessness—have en deavored to belittle the significance of the council. Every great work finds its enemies among the selfish and self-suffi cient worthies who are worth nothing and desire to pass off for a great deal. When the moon is brightest the dogs bark at it. But the council was indeed an event which will be memorable in the history of American Judaism. The principal work of the council consisted in remodeling the Constitution of the U. of A. H. C. in a manner to answer the demands and claims of . every fair minded congregation. The dividing lines between the Eastern and the Western Congregations have been erased. The plan of the work of the Union has been laid out in such a manner; that every active power should find its proper work —every significant influence, its proper mode of exercise. All misunderstand ings between our leading men and organ izations have been done away with in a spirit of unanimous good will. Ameri can Judaism has indeed become united in the Union of American Hebrew (Con gregations by the work of the council at Milwaukee. If the effects of this work cannot be seen at once, the development of affairs will surely show it in a very short time, The united efforts in behalf of educating an American Jewish minis try has already begun in the East and iu the West alike. The nucleus of a Rabbinical council has already been formed, which will regulate the educa tion of the young students on a sound basis at first, and will extend its influ ence towards bringing order in the chaos of rabbinical affairs at .a later period. The small Jewish communities throughout the land, will be provided with religious instruction for their chil dren, with religious consolation and guidance for the grown people and with the protection of a united Jewish brother hood for ther social affairs. Plans and ways to do all this has been devised by the council at Milwaukee, and as soon as the means for this great work will be raised, the operation will begin. Indeed, shape and form has been created for the development of American Judaism. Expression has been given to the de mands of our communities, means and ways have been devised for the satisfac tion of those demands, and a glorious prospect has been opened for the future. Good Advice to Ministers. There is no doubt that one of the prime sources of strength for a preacher is found in speaking his latest thought. Behind all strong expression is the life of the speaker. This life, through exer cise of mind and soul, is continually getting a larger and larger development. A man who thinks, grows fast, and his latest growth is always the best. It is the best, because it is the freshest, and be cause it represents the ripest experience. The character of the thought decides the quality of the expression, also, in public speaking. Stale thought never can be eloquently expressed. The sym pathies of heart and tones of the voice will not respond to it. Lhe best part ot public speaking is born of new ideas. Vivid conception gives illumination to oratory, and causes it to brighten and ; glow as it moves on its puisant course. Now, many preachers keep their latest 'thought to themselves, through fear of saying something heretical, or strange, or sensational. Many preachers are timid by nature and conservatives from habit. Hence they hold back from say ing what they feel in their hearts to be true. Their reason is ahead of their utterance. In thought they are old fogyish and repetitious. They dread nothing so much as a charge ot unsound ness. They know that if they only re peat what has been said a thousand | times before, they are perfectly safe I from all attack and suspicion ; so they keep saying it over and over week after week. Drowsy orthodoxy sleeps undis turbed in its napping, and the pews keep getting more and more empty. The young people desert the sanctuary, and the old folks cry out against the religi ous indifference of the rising generation. The true way to preach, as we conceive, is to preach your latest thought. Each successive sermon should give indisput able evidence that the pastor's mind is growing. Scholarship is discovery. Preaching is but the announcement of the new discoveries that the preacher has made of divine truth. A true ser mon is not deduction, is not inference, is not conclusion. It is, above everything else, suggestion. It should start lethargy into thoughtfulness. It should act as a spur to quicken the pace of the lazy intellectual life of the people. Be sure you know what you think, and then speak it out.—London Fountain. LGNATZ DEUTSCH. Our European coreligionists are fond of celebrating jubilees in honor of promi nent officials and representative men; it is natural, then, that the seventieth birthday of Ignatz Deutsch, the court banker of Vienna, should not be allowed to pass without some festive recognition of the worth and character of the man whose name is to be enrolled with Cre mieux, Baron Hirsch, and Montefiore, in the list of Jewish philanthropists. Born in 1808, at Pressburg, of a family thoroughly wedded to the ancient cus toms of Judaism, Deutsch became early attached to the Judaism of his house hold and country, and with such warmth did lid cling to the old-fashioned faith, that radicalism seemed almost blasphe my to him. -ill efforts, then, which aimed to disturb the Jew in his belief, and substituee an easy-going Deism in stead of the practical religion of Sinai, awoke his intense opposition. During his residence of nearly half a century at Vienna, Deutsch won the high regard, of the Court, and far from utilizing* his popularity for personal ends, he strove to act on every occasion as the champion of his coreligionists. In 1850, Prince Schwarzenberg asked him whether he desired the title of no bility for his family. “ I am a descend ant,’’ Deutsch quickly replied, "of an old and honorable Jewish family. As suredly, 1 am not better than my ances tors, and would not like to raise myself above their graves.” This remark pro duced an exceedingly favorable impres sion at the Court, and gained him high favor, so much so in fact that the Court agreed to accept every petition for his coreligionists which he presented. He thus became spokesman for a large ma jority of his brethren in the Austrian dominions, at a time when Austrian Judaism suffered under painful exact ions, and—let the truth be written—at a time when Jewish brotherhood was torn apart by dissensions in the Jewish camp. Deutscli lias proved an effective pleader, a powerful interpreter for his brethren at the Austrian Court, and his services have been often demanded by the needy and the oppressed. So numer ous were the calls on his attention, that for thirty-five years, with the exception of Sabbaths and holidays, he has rarely retired before two or three o’clock in the morning. Such was his activity, in spite 1 of the reverses of fortune and the in roads of disease. Even now, Herr Deutsch is stretched on a bed of illness, and rumors of his death have reached us. It is recorded of him that he estab lished twenty-eight synagogues in Yien na, and a Talmud Thorali School, be sides which, he has trained many a rab bi for the Austrian Empire. Let our young people ponder well on one feature in Ignatz Deutsch’s life. Like Jonah of old, he was not ashamed to say : 'lI am a Hebrew”—even in re fined and courtly circles. He was proud of his ancestral faith, nor would he sell simplicity, the birthright of the Jew, for the empty title of nobility. He was identified with his brethren, like Monto fiore, Cremieux, and Baron de Hirsch, and although, owing largely to early training and circumstances, he has fought many a heated conflict with radi calism, he deserves none the less the title of a philanthropist.—J. M. Benevolence and Forethought. The lodges of this district, I. O. B. B. have expressed their willingness to add to the sums they have donated, even to double and to treble the amounts if nec essary, if more money should be required for the stricken South. Many of them whose names are not reported in the list in the other column, have sent their con tributions directly before the call of the Grand Lodge had been issued. When the calamity will be over, the distress of the bereaved families and the prostrated cities will be felt harder than at present, and the I. O. B. B. gather resources and devise means to be on hand with their assistance in a truly noble manner. The principles of that Order work well among the brethren. OHIO PIETY. It cannot be said, perhaps, that Gov ernor Bishop, of Ohio, made a fool of himself ny issuing a call that all “ Chris tian Communities” should unite in prayer on the 13th inst.,in behalf of the sufferers of the South; but he certainly made a jackass of himself by declaring that he had included the Jewish com munities in that call. However this may be, prayers sent up to heaven will never do as much good as assistance given on earth. If the Ohio piety will conduct to material good, it will prove efficacious indeed : if it will result in a flow of invocation to the Power above without any effort of the strength which is given us here below (excepting the strength of our lungs), it may then be justly called Christian piety, but the Jews will never lay claim to it, It may be of interest to some of our J readers to learn that the name of | Cyprus is derived from "cypress,” the | tree which invited the approaching ship from afar and whose wood was ex ported from that island. The linguistic root of ’cypress is the Hebrew word ! "gopher Conner beintr found iii Cyprus in large quantities, it was for that reason called "aes cyprium” cu prum.'' See Alois Vanicek, Fremd woerterbuch. Prof. Kai tzcii. of* the University of Basle, will deliver during the coming winter lectures on Kimchi’s Michlol. It seems that the study of post biblical Jewish literature is reviving amidst the Christian scholars. > — Pitiful! that a man should so care for riches, as if they were his own; yet so use them, as if they were another’s; that when he might be happy in spend ing them, he will be miserable in keep ing them, and had rather, dying, leave wealth with his enemies, than, beim* alive, relieve his friends.