In England Dr. Hermann Adler, the chief rabbi of British Jewry, died in 1911, and was succeeded by Dr. J. H. Hertz. In 1913 a Yeshivah—an institution devoted exclu sively to Talmudic instruction—was for the first time opened in London. After the cessation of hostilities, a comprehensive educa tional scheme was launched as a Jewish war memorial; and in 1920 the chief rabbi started on the first pastoral tour ever undertaken to the Jewish communities of the British overseas dominions. The Liberal Jewish movement, inaugurated at the beginning of the century, finally established itself by the erection of a syna gogue in 1925. An attempt to attach a Liberal wing to Jews' college—the theological seminary of the Orthodox congregations —met with strong opposition. In Anglo-Jewish scholarship there are Principal Biichler's learned monographs; Israel Abrahams' Studies in Pharisaism and the Gospels
etc.) ; Jacob Mann's Jews in Egypt (1920-22) ; and M. Gaster's Exempla of the Rabbis (1924). The Pharisees
R. T. Herford, a Christian scholar—is a remarkable achievement. Israel Zangwill produced a translation of Ibn Gabirol, Selected Religious Poems (1923) ; Nina Salaman, of Yehudah Halevy ; and Dr. A. Cohen, of Berak hoth, the first tractate of the Babylonian Talmud (1921). Among popular works, there are C. G. Montefiore's books on Liberal Judaism (1903, 1924) and the chief rabbi's A Book of Jewish Thoughts (1917, 192o) and Affirmations of Judaism (1927).
The 3,600,00o Jews of America have now their own English version of the Bible, the result of many years' labour on the part of a group of scholars, among them Solomon Schechter and Joseph Jacobs. America has acquired great Jewish libraries, that of the New York Jewish Theological seminary (including the Elkan Adler collection) being the larg est in the world. The older rabbinical colleges are workshops of Jewish learning. To these have been added the Yitzchak Elchanan Yeshivah and the Jewish Institute of Religion, representing the two religious poles in American Judaism. Of scholarly works, there appeared Schechter's Studies in Judaism, 3rd series (1924),H. Mal ter's Saadia Gaon (1921), J. Jacobs' Jewish Contributions to Civilization (1919), Israel Davidson's Thesaurus of Mediaeval Hebrew Poetry, vol.
(1924), Margolis and Marx's History of the Jewish People (1927), George Foote Moore's Judaism in the First Centuries of the Christian Era (1927), and Yehoash's note worthy translation of the Scriptures into Yiddish.
Eastern European Jewish emigrants, fleeing from racial hatred and economic ruin, find the doors of the United States all but barred and bolted to them. In conse
quence, they are scattered and dispersed to distant lands where grave dangers await their Jewishness and Judaism. Outside the Argentine Republic, the fresh arrivals find in most Latin-American countries little organized Jewish life and, too often, total aban donment of Judaism on the part of the earlier settlers. The Jew ish Colonization Association of Paris appointed I. Raffalovich as grand rabbin of Brazil to lay the religious foundations of the new Jewish centres in the youngest diaspora. Mention must also be made of the praiseworthy efforts of Dr. J. Faitlovich to bring the forgotten Jewish tribes of Abyssinia—the Falashas—into touch with the general body and religious currents of European Jewry.
brightest spot on the Jewish horizon through out this period is Palestine. The beginnings of the Jewish revival in the Holy Land date from long before the Balfour Declaration, when Eliezer ben Yehudah began his gigantic undertaking to make Hebrew the language of everyday speech, as well as of instruction in schools. One half of his monumental Dictionary of the Hebrew Language, Ancient, Mediaeval and Modern, was pub lished in his lifetime. Palestine became the home of the phil osopher of Zionism, Ahad Ha'am (1856-1927) and of Ch. N. Bialik, the great neo-Hebrew poet. A rabbinate for the whole of Palestine was called into existence, with A. I. Kook (Ashkenazi) and Jacob Meir (Sephardi) as joint chief rabbis.
The zenith of the spiritual revival was reached when the Hebrew university was opened by the earl of Balfour on April 1, 1925. It may be some time before the Jerusalem university fulfils the hope of being the sanctuary of the Jewish genius ; but a land focuses a people and calls forth, as nothing else can, its spiritual poten tialities. It is the ardent faith of the architects of the New Pales tine that the resurrection of the Jewish people on its own soil will reopen its sacred fountains of creative energy. As of old, only a remnant will return to the land of their fathers. But it is the national rejuvenation of that remnant that may open a new chapter in the annals of the human spirit. (See PALESTINE.) BIBLIOGRAPHY.-Reports, for the years 1910-27, of the London Jewish Board of Deputies, Anglo-Jewish Association and the American Jewish Committee; the surveys of the year in the American Jewish Year Book, in Jahrbuch fur jiaische Geschichte and Literatur, and in The Jewish Chronicle at the end of the Jewish Year. (J. H. Hz.)