The third virtue is called in the Hebrew Chassidic literature “Hithlahabuth,”(17) and is derived from a verb meaning “to kindle” or “set on fire.” The substantive “Hithlahabuth,” so far as I am aware, was first coined by Baalshem’s followers. It is best rendered by our word “Enthusiasm.” Every religious action, to be of any avail, must be done with enthusiasm. A mere mechanical and lifeless performance of an ordinance is valueless. A man is no step nearer the goal if he thinks, forsooth, that he has done his duty when he has gone through the whole round of laws in every section of the code. This essential enthusiasm is only begotten of Love. The service of fear, if not wholly useless, is yet necessarily accompanied by a certain repulsion and heaviness, which effectually prevent the rush and ardour of enthusiasm. The inspiration of true service is its own end. There is no thought of this world, and there is none of the world to come. In the Talmud there is frequent reference to one Rabbi Elisha ben Abuyah, an apostate from Judaism, who, when urged to repent, replied that repentance was useless, and that for this mournful belief he had direct divine authority. For he had been told by a voice from heaven that even though he repented he would be excluded from sharing the happiness of the world to come. Of him it was said by one of the Chassidim, “This man indeed missed a golden opportunity. How purely could he have served God, knowing that for his service there could never be a reward!” From the conception of Enthusiasm springs the quality of mobility, suggesting spiritual progress, and commonly opposed by Baalshem and his followers to the dull religious stagnation of self‐satisfied contemporaries. Man should not imagine himself to have attained the level of the righteous; let him rather regard himself as a penitent who should make progress every day. Always to remain on the same religious plane, merely repeating to‐day the religious routine of yesterday, is not true service. There must be a daily advance in the knowledge and love of the Divine Master. Mere freedom from active sin is not sufficient; such negative virtue may be but another word for the chance absence of temptation. What boots it never to have committed a sin if sin lies concealed in the heart? It is only the uninterrupted communion with God which will raise and ennoble your thoughts and designs, and cause the roots of sin to die. The patriarch Abraham, without any command from God, fulfilled the whole Torah, because he perceived that the Law was the life of all created things. In the Messianic age the law will no longer seem to man as something ordained for him from without; but the law will be within the hearts of men; it will seem natural and self‐evident to them, because they will realise that God and life are manifested through the law.