Rev. Adolph Hübsch (b. in Hungary, 1830; d. in New York, 1884) was also a moderate Reformer with a good Rabbinical education. He came to New York in 1866 and became rabbi and preacher of the Congregation Ahabat Chesed, which grew considerably under him. He was one of those who yielded to the temptation of the time to tamper with the Siddur, and his edition of it, which was adopted by several other congregations for a certain time, was an addition to the curiosities of American Jewish liturgical literature. Henry S. Jacobs (b. in Kingston, Jamaica, 1827; d. in New York, 1893), who came to Richmond, Va., as rabbi of Congregation Bet Shalom in 1854 and later held similar positions in Charleston, S. C., New Orleans and New York (Shearit Israel, 1873–74; Bene Yeshurun, 1874–93), also belongs to the group of conservative rabbis of that period, who did much to uphold traditional Judaism as a living faith without treating it as a movement or considering themselves as agitators. His conciliatory attitude enabled him to act as president of the Board of Jewish Ministers of New York from its organization until his death. Benjamin Szold (b. in Hungary, 1829; d. at Berkely Springs, W. Va., 1902), who came to Baltimore in 1859 as rabbi of Oheb Shalom congregation and remained with it as rabbi until 1892 and as rabbi-emeritus until his death, was an opponent of radicalism who influenced his congregation to adopt a more ♦conservative course relating to prayers. The changes in the contents of the Siddur, or traditional Prayer Book, are a characteristic of the extremely individualistic period in the Reform movement, when almost every leader of prominence tried his hand at it, and when the aim seemed to be to make the services in each temple or Reform-synagogue as unlike that of the other as possible. Most of those special “siddurim” have neither literary nor historical value, and deserve to be mentioned only as the curiosities or vagaries of an epoch of transition in American Judaism. Szold used the prevailing method for the purpose of inducing his congregation to retrace its steps; and his “Abodat Israel,” which closely followed traditional lines, soon displaced the more radical “Minhag America,” not only in his own synagogue but in a number of others. It was re-published several times, once with an English translation. His commentary on Job (Baltimore, 1886), written in Hebrew, is one of the best works of that nature produced in the United States. Miss Henrietta Szold, the translator and writer on Jewish subjects, is his daughter.