To the modern Hebraist, Hebrew is neither a holy tongue nor a medium to spread culture among the Jews, nor yet a national cultural idea, as it is to the disciples of Ahad Ha'am, but a national political force; accordingly, he strives to secularize Hebrew and to introduce into it all the elements of secular civilization and to make it the expression of the movement of life of his people. The modern Hebrew writer would think in Hebrew not only on subjects Jewish, would not only philosophize in Hebrew on Jewish cultural and theological problems, but would write in Hebrew on all secular subjects and try to find the Hebrew expression for all the movements of life, especially the life of our people. This striving to secularize Hebrew has enriched our national tongue enormously. We now know more Hebrew than did our forefathers one hundred years ago. Because of our striving to secularize Hebrew we were compelled to go to all the Hebrew sources of antiquity and to find Hebrew terms for things which, for the last two thousand years, have not been described in Hebrew, because the writing of Hebrew was concentrated on theological and philosophical subjects. A few years ago a Russian Jew wrote an agricultural text book in Hebrew, which created a sensation among Hebrew circles because the author re-created Hebrew agricultural terminology. Since the ancient Jews were agriculturists, they had of course an agricultural terminology of their own which had, however, been forgotten during our Diaspora life. The author of the above mentioned book re-established that Hebrew agricultural terminology. Other Hebrew writers have produced similar results in other literary and scientific endeavors. A small booklet by the late Dr. Schereschevsky, for instance, surprised the Hebrew public by the abundance of Hebrew scientific terms and by his re-establishment of a Hebrew scientific terminology. The modern Hebrew writer is conscious of the fact that Hebrew is bound some day to become a concrete political force and that, to gain that end, it must admit all the elements of life and establish the life of our people as the only agency of our general and Jewish education. This necessitates the secularization and, one might say, the humanization of Hebrew. The real modern Hebrew writers are, therefore, not those who can write a treatise in Hebrew on medieval Jewish philosophy but those who can write a Hebrew essay or Hebrew book on scientific or sociological topics. The tendency to secularize Hebrew is spreading all over the world; it is to be hoped that the day is near when a considerable section of our people will use Hebrew with the same ease as any other people uses its national tongue. The secularization of Hebrew is a clear sign of our approaching national liberation. A TURNING POINT IN JEWISH HISTORY