Zunz's sermons delivered from 1820 to 1822 in the first German reform temple are truly instinct with the prophetic spirit. The breath of a mighty enthusiasm rises from the yellowed pages. Every word testifies that they were indited by a writer of puissant individuality, disengaged from the shackles of conventional homiletics, and boldly striking out on untrodden paths. In the Jewish Berlin of the day, a rationalistic, half-cultured generation, swaying irresolutely between Mendelssohn and Schleiermacher, these new notes awoke sympathetic echoes. But scarcely had the music of his voice become familiar, when it was hushed. In 1823, a royal cabinet order prohibited the holding of the Jewish service in German, as well as every other innovation in the ritual, and so German sermons ceased in the synagogue. Zunz, who had spoken like Moses, now held his peace like Aaron, in modesty and humility, yielding to the inevitable without rancor or repining, always loyal to the exalted ideal which inspired him under the most depressing circumstances. He dedicated his sermons, delivered at a time of religious enthusiasm, to "youth at the crossroads," whom he had in mind throughout, in the hope that they might "be found worthy to lead back to the Lord hearts, which, through deception or by reason of stubbornness, have fallen away from Him." The rescue of the young was his ideal. At the very beginning of his career he recognized that the old were beyond redemption, and that, if response and confidence were to be won from the young, the expounding of the new Judaism was work, not for the pulpit, but for the professor's chair. "Devotional exercises and balmy lotions for the soul" could not heal their wounds. It was imperative to bring their latent strength into play. Knowing this to be his pedagogic principle, we shall not go far wrong, if we suppose that in the organization of the "Society for Jewish Culture and Science" the initial step was taken by Leopold Zunz. In 1819 when the mobs of Würzburg, Hamburg, and Frankfort-on-the-Main revived the "Hep, hep!" cry, three young men, Edward Gans, Moses Moser, and Leopold Zunz conceived the idea of a society with the purpose of bringing Jews into harmony with their age and environment, not by forcing upon them views of alien growth, but by a rational training of their inherited faculties. Whatever might serve to promote intelligence and culture was to be nurtured: schools, seminaries, academies, were to be erected, literary aspirations fostered, and all public-spirited enterprises aided; on the other hand, the rising generation was to be induced to devote itself to arts, trades, agriculture, and the applied sciences; finally, the strong inclination to commerce on the part of Jews was to be curbed, and the tone and conditions of Jewish society radically changed--lofty goals for the attainment of which most limited means were at the disposal of the projectors. The first fruits of the