energy which has operated to produce them. They are only the static residue of something that is essentially dynamic. _The Jewish Aversion to Creeds and Formulas_ THE change in attitude which is here advocated is not a departure from all that has gone before in Jewish life. If it were that, Judaism could not possibly survive under it. The fact is that we are only bringing to the fore and translating into modern phraseology an attitude that in one form or another has always asserted itself in Judaism. Simultaneously with the tendency to compress Judaism within certain formulas, there has always shown itself a strong aversion to gathering Judaism within creeds and minima of conformity. To-day that aversion, which has hitherto remained a matter of feeling and intuition, can make itself articulate by availing itself of the results of recent research in the fields of religion. It need no longer entertain the fear of being charged with spiritual anarchy. Discountenancing dogmas in Judaism is not synonymous with intellectual libertinism. It is rather a protest against shallowness and superficiality, much like the chagrin of the artist at having his knowledge of drawing praised and the soul of the picture missed. We can give in this connection a few cursory examples of the anti-summarizing tendency. The Torah itself, in one instance, seems to set out with a view of reducing Judaism to a minimum, but scarcely finds itself able to do so. "And now, Israel, what doth the Lord thy God require of thee, but to fear the Lord thy God, and to walk in all His ways, and to love Him, and to serve the Lord thy God with all thy heart and with all thy soul, to keep the commandments of thy Lord and the statutes, which I command thee this day, for thine own good?" "Is this a small matter?" asks the Talmud, in evident surprise at the hugeness of the program. When the would-be proselyte came to Shammai and requested him to sum up the entire Torah in one principle, he received no better treatment than he deserved, when he was made to take to his heels. That Hillel did not rebuff him and gave him the principle, "What is hateful to thee do not do unto thy neighbor," proves that Hillel knew how to be patient and tactful, but not that the Talmud looks upon that summary, or any other, as expressive of the essence of Judaism. The same applies to religious practices, concerning which the Mishnah announces the maxim that it is not for us to estimate which are more important than others. We are told that the custom obtained at one time of having the Ten Commandments read as part of the daily service; but that as soon as it gave rise to the impression that the Ten Commandments were more essential than the rest of the Torah, it was discontinued. It is true that Philo reduces the teachings of Judaism to five essential doctrines, but that was because Judaism to Philo was Platonism divinely revealed. _As Shown by Judah Ha-Levi_