And the master answered: "If they were about to lead me before a king of flesh and blood, who today is and tomorrow is in the grave--if he were wroth with me, his wrath were not eternal; if he should put me in chains, his chains were not eternal; if he should put me to death, that death would not be eternal; I might appease him with words or bribe him with gifts. But now they are about to lead me before the King of kings, the Holy One, blessed be He, who lives and remains through all eternity. If He is wroth with me, His wrath is eternal; if He casts me into chains, His chains are eternal; if He puts me to death, it is eternal death; Him no words can appease, no gifts soften. And further, there are two ways--one to hell, one to Paradise; and I know not which way they will lead me. Is there not cause for tears?" Asked to give his disciples a last blessing, he told them: "Fear God even as ye fear men." His disciples seemed disappointed, whereupon he added: "He who would commit a sin first looks around to discover whether any man sees him; so take ye heed that God's all seeing eye see not the sinful thought in your heart." His death occurred only a few years after the destruction of the Temple. But in that short time he saved Judaism, and the impress he left upon Israel is evident from the famous dictum of the Talmud: "With the death of Rabbi Jochanan ben Zakkai the light of wisdom was quenched." And many still believe that none like him--scholar and diplomat--has since arisen in Israel. [Illustration: Signature: Abraham M. Simon] EDITORS' NOTE.--_The first sketch in this series on Jewish Worthies, Dr. Moses Hyamson's study of "Golden-Rule Hillel," appeared in our April number. The third in the series will be on Rabbi Akiba._ Zionism: A Menorah Prize Essay BY MARVIN M. LOWENTHAL (_Concluded_) [Sidenote: _This Essay was awarded the Menorah Prize at the University of Wisconsin last year. In the first part, printed in our April issue, the author reviews the status of the Jews in medieval Europe and describes the effects upon the Jews of the razing of the Ghetto walls and the play of the modern forces of Emancipation, Enlightenment, Nationalism, and Anti-Semitism. In the situation resulting, the author distinguishes between the "Jewish problem" ("an immediate concrete maladjustment where life and property are imperiled"), existing chiefly in Eastern Europe, and the "Jewish position" ("a social, cultural, or spiritual disharmony or repression"), prevailing in Western Europe and America. After rejecting Reform Judaism and the "palliative measures" of philanthropy as answers to the situation, the author proceeds in this concluding instalment to a consideration of the third alternative, namely, "re-establishment of a national center where, perhaps not the entire people, but a remnant can be saved."_]