But at the same time they had no objection to changes in traditional practice. The abbreviated prayerbook of the Jewish Welfare Board was much appreciated, even though one or two of the boys would state proudly that they had also a special festival prayerbook. The short service was practical and the boys therefore preferred it to the longer one of the synagogue. They understood that, with the large number of non-Jews at our services and the usual majority of Jews who could not read Hebrew, it was necessary to read part of the prayers in English. They liked an English sermon, too, although the chaplain skilled in army methods always gave a very informal talk, far from the formal sermon of the synagogue. And when interested they asked questions, often interrupting the even flow of the sermon but assisting the rabbi and congregation to an understanding of the problem at issue. One of the chief characteristics of an army congregation was its constant desire to participate in the service. The soldiers liked responsive readings; they preferred sermons with the open forum method; they were ready to volunteer to usher, to announce the service throughout the unit, or for any job from moving chairs to chanting the service. At the Passover services at Le Mans, we had all the volunteers necessary among the crowd for everything from "K. P." (kitchen police) to assist in preparing the dinner to an excellent reader for the prophetic portion. The services meant more to the soldiers as they became their own. Another characteristic of services in the army was the large number of non-Jews attending them. I have come to a Y. M. C. A. on a Sunday morning directly after the Protestant chaplain, when most of his congregation joined me, and my group in consequence was nine-tenths non-Jewish. At first this factor was a source of embarrassment to many of the Jewish men. They came to me beforehand to whisper that a few non-Jews were present, but I took it as a matter of course, having learned my lesson with my first service in France. Later even the most self-conscious of Jews accepted the presence of non-Jews at a Jewish service just as Christians expect those of other denominations than their own. When Jewish services often have from ten to eighty per cent. of non-Jews in attendance, the Jewish soldiers are doubly glad to have a partially English service and a sermon. They want the Christians to respect their religion as they do their own, an end usually very easy of attainment. And while a few Jews would have preferred to drop the special Jewish characteristics of our service, I have never heard a critical word from a Christian about our wearing our hats, our Hebrew prayers, and the rest. Often, in fact, I have had to answer respectful questions, giving the sort of information which broadens both sides and makes for general tolerance.