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?011ie/leg Weekly by Th. Jewish Chronic!. Publishing C., Inc
JOSEPH J. CUMMINS, President
JACOB MARGOLIS, Editor
JACOB H. SCHAKNE, General Manager
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June 4, 1926
Sivan 22, 5686
Petlura Assassinated.
Pt
The shooting of Semion Petlura by Samuel
Schwartzbard in Paris' is a shocking piece of news.
According to the reports, Schwartzbard was in
the Ukraine when that country was ruled by Petlura
and his bandit bands. lie saw and heard of many
of thedbarbarities and pogroms against a defenseless
people. The impressions made upon his mind were
ineradicable. Ile formed a definite plan for aveng-
ing the murders and cruelties.
It is the unanimous opinion of all persons of all
political beliefs that the atrocities committed in the
Ukraine, surpassed anything ever experienced by the
Jewish people or any other people in the long and
bloody history of civilization. The number killed
runs into hundreds of thousands. This is not an ex-
travagant estimate but is made. by responsible and un-
prejudiced observers.
The enormity of the crime committed against hu-
manity by Petlura and his sadist hordes is staggering.
Under such circumstances, it is not surprising that a
sensitive, brooding man would feel most keenly. If
the experien- Ce had made him insane, it would be but
the expected. We recite all this merely to show the
terrific strain under which Schwartzbard must have
been. We urge it merely in extenuation of his act,
not because we believe in the taking of human life.
As a philosophical proposition, we hold that the tak-
ing of human life is inexcusable and is entirely inef-
fective as a means of solving any of the perplexing
political, social or industrial problems of the day.
Certainly the taking of the life den individual by
an individual is useless if, as is. proved, the killing of
men motivated by the noblest ideals accomplish noth-
ing toward the achievement of the - good life.
This killing of Petlura had its roots in the soil of
Czarist, pogromist anti-Semitic Russia.
How could one expect the Petluras and their fol-
lowers to become decent, kindly human beings with
a regard for Jewish lives, when they knew that Czar-
ism always victimized the Jews whenever some one
was to be punished for their failures, blunders and
defeats.
When Petlurists succeeded for a time in holding
the Ukraine against the Bolsheviki, they wreaked a
vengeance, upon the Jews which makes the blackest
pages of human savagery a tale of gentleness and kind-
liness.
We know not what will be done with SchWartz.
bard, but we are happy in the feeling that the Jews
of Russia will not have to pay any penalty for this
crime. Vicarious atonement may be part of the
Christian creed, but vicarious punishment and suffer-
ing was the lot of Russian Jewry under Czardom.
If a man 'were capable of learning from the ex-
perience of others, then surely humanity should have
learned by this time that cruelty, discrimination and
disregard of human life, poisons and corrodes.
In this case it appears that Schwartzbard was not
in any sense a creature devoid of the finer sensibili-
ties, for he had an opportunity of killing Petlura but
did not want to do so when there was a possibility
of injuring his wife and (laughter. Ile was interested
only in taking the life of the man who was the sym-
bol of the pogrom.
The Rockefeller Contribution.
John D. Rockefeller, Jr., made a contribution of
$100,000 to the United Jewish Campaign.
The munificent gift is one bf the largest made by
any individual to the drive for $6,000,000 raised by
the Jews of New York City. Rut the gift is signifi-
cant for reasons aside from its size.
In the letter accompailying the gift. Mr. Rocke-
feller states that inquiries were made which satisfied
him as to the soundness of the project, and the relia-
bility of those who would distribute the fund collected.
Mr. Rockefeller is asked to contribute to count-
less philanthropies. If he were to contribute to all,
even his fortune would not be sufficient; therefore,
he makes careful investigation before any action is
taken. In this case, he was not solicited, but having
heard of the overseas chest, he examined the pur-
poses and personnel and concluded that he should
aid.
To those who have favored the United Jewish
Campaign, this gift of Mr. Rockefeller's is most grat-
ifying.
It is supererogatory at this time to discuss the ca-
nard of disloyalty to America because Soviet 'Russia
had not been officially recognized. The endorsement
of Secretary Hoover, Colonel Haskell and others in
official . positions ended the • poisonous propaganda
against the Russian land settlement scheme. If there
was any doubt stilt in the minds of the over sensitive
patriots because of the fact that secretary Hoover
and Colonel Haskell were interested primarily in the
humanitarian aspects due to their relief efforts i n
Russia. The impartial and objective attitude of Mr.
Rockefeller cannot be attacked on the grounds which
41. .0- Nt. -.yr NI dr,or
Al s<
r
a g- s NI, re
may have had a remote validity" in the case of .the
others.
Mr. Rockefeller knows that the Jews of Russia
are to receive land which formerly belonged to the
Russian land lords. Ile is very much opposed to ex-
propriation. lie knows also that the Soviet govern-
ment has not been officially recognized, and yet with
this knowledge he still sends $100,000 to help settle
Jews on the land in Russia and to save the starving
in Poland and Bessarabia. This action on his part
should certainly put an end to the clamor of the
super patriots whose loyalty transcends anything re-
quired by the most chauvinistic elements in America.
Then, too, those captious critics who were certain
that the whole scheme was a chimera, should now be
effectively silenced. Does anyone for a moment
think that unless Mr. Rockefeller were persuaded of
the practicality of 'Russian colonization that he
would further it by giving $100,000? It is preposter-
ous to think that he would of his own volition aid in the
undertaking, if he were not of the opinion that the
whole project was sound, constructive and meliorative.
One other phase of this gift which is especially grat-
ifying to us is the fact that it was made by a nun-Jew.
From the very outset we have taken the position that
the rehabilitation of Russian Jewry on the soil, the ac-
tual saving ofdives in Poland and Bessarabia was not
an exclusively Jewish burden. It is true that American
Jewry first undertook to raise $15,000,000 and 4hen
voluntarily and whole-heartedly increased it to $25,-
000;000, yet the fact remained that Russian and Polish
Jewry were victims who were least responsible for their
precarious and almost hopeless condition. This view
has indeed been taken by all Geiitiles with any social
vision and consciousness. They have responded to the
call from the hunger areas, as was expected of them.
The Amos Society has undertaken to raise a special
fund from Gentiles to match the Jewish fund. All this
proves that there is a humanity which overcomes the
artificial barriers of race, religion and creed when the
cause is sound.
A Revisionist Magazine.
Vladimir Jabotins)ej. and Johan J. Smertenko, Zion-
ist revisionists, make their bow to American Jewry
with a fortnightly called the Zionist, the first number
is dated May 14 and is published in New York.
,
We welcome the Zionist.
Intelligent opposition' clarifies, illuminates and fo-
cusses attention upon the vexing questions which -are
inadequately or timidly treated by those in control.
The best illustration of the need of an opposition press
is today found in Italy where the Dictator Mussolini
has gagged and mutilated the press to such a point that
nobody accepts Italian news as authentic or trust-
worthy. We certainly would not maintain that such
is the condition of the Zionist press, because there is
a free Yiddish and American Jewish press which take
its stand without any pressure or order from the Zion-
ist organization.
The program of the new journal is succintly stated
in the concluding paragraph as follows;
To sum up, then, the Zionist presents its program as
,
a free journal to furnish full and honest information of
conditions in Palestine and in the Zionist organizations of
the world; as the organ of Revisionism to press militantly
and indomitably the demand that the British government
live up to the terms of its promises; as the medium of
American Zionists to indicate and encourage American
thought and ideals of Zionist policy; and as an expression
of Jewish interests to study the cultural and political,
social and economic implications of a national homeland
in Palestine. The editors feel that this purpose will in-
terest a wide public which has long wanted a periodical of
this nature. They optimistically await the verdict. •
After a careful reading of the whole program. we
are not at all persuaded as to the soundness of the re-
visionist position. As a matter of fact, the more they
insist upon the promises from and demands upon the
British government, the more do we feel that they are
disregarding the rights, of the Arab population, and
inasmuch as the Arabs are a preponderant majority.
with a record of centuries of residence, it would be a
grieve ?)justice to the Arabs to give to a minority peo-
ple it control and influence entirely disproportionate to
its numerical and economic strength.
In discussing the Land question, the editors admit
that in 1917 the rural population was 12,000 and in
1926 it was but 20,000. In other words, out of the
100,000 who have come to Palestine only 8,000 or eight
per cent, have settled on the land. It is argued that the
reason why so few have settled on the land is because
of the exorbitant prices demanded for the land. It
does seen strange that this influx of 8,000 should have
caused the increase in land values. It is almost an
axiom in the field of economics relating to unearned
increment, or increased valuation. that it occurs when
population taxes the capacity of the land. Surely 8,000
more in a country of a million could not have caused
this increase. The revisionists urge that the waste
. lands of which approximately 5,000,000 dunams are
at present available 'for cultivation, be sold or leased
by the government at reasonable prices. Even should
the government (10 as the revisionists demand, we do
not believe that it would make any difference. We
cannot overcome the feeling that when 92 out of every
100 settle in the cities and towns as business men and
artisans. that the phenomenon has manifested itself be-
cause of the high price of land, but because those who
settled do not want to become land workers.
According to the ZiOnist, American Jewry has been
the milchcow for the Zionist movement. anti European
Jewry has done the thinking. Therefore to meet a long
felt need. the revisionists are going to do the thinking
for Zionism along political and cultural lines. We do
believe that there has been too much theorizing among
European Zionists and not enough actual assistance
which a pioneer movement demands. American Jewry
has done enough thinking when it perceived the needs
of Palestine and proceeded to meet those needs in a
realistic and substantial manner.
The pressing problems of absorption, unemploy-
ment and relief in Palestine are so large that the po-
litical questions seem rather insignificant and unreal.
But, yet. the Zionist will have a useful purpose if for no
other reason than that of critic.
:M. •
,•••
- .rot.
.
90AM6SW*C3xTe.SZtet.,,X.Ze,r-Arer;X:'-vr-li
1,
The Religion of ,
Luther Burbank
The Jews Are On Trial
(1.
By RABBI LOUIS I. NEWMAN,
Temple Em•no-El, S•n Francisco.
"Speak to the earth," says Job,
"and it shall teach thee." Luther. „
Burbank spoke to the earth and it
answered hint. God commanded na-
ture to obey hint and to reveal for
hint nileny of its choicest secrets. By
reason of his inventive genius, Luther
Burbank typified uniquely and elo-
quently the spirit of America, but by
the same token he belonged to all min-
kind. His mind ranged along the far
horizons of thought. • He pushed many
leagues the boundaries of the un-
known land in which Gregor Mendel
explored. The world has been emote
more lovely, more radiant and fruit-
ful' through the endowment of the
sweet soul which was God granted to
Luther Burbank.
In a less intolerant age than our
own, his statement of faith, made
shortly before his death, would have
been hailed as a surprisingly religious
document. His address demonstrated
the complete concordance between re-
figion and science. It proved that a
believer in evolution can also be a be-
liever in God. It emphasized the af-
finity between the spiritual quality in
science and the scientific quality in re-
ligion. The mood of the laborer in
the field of natural science is essen-
tially that of the quester after the
truths of faith. Scientist and relig-
ionist are both engaged in a research
magnificent of mind and heart.
Mr. Burbank's credo was funda-
mentally simple and uncomplicated.
He ayoided the language of theology,
but criticized the dogmas and creeds
of established religious institutions.
Ti, many his viewpoint seemed icono-
clastic, but it merely represented the
attitude of the liberal religionist in
all denominations. When he remarked
that he loved humanity, his words re-
call the phrases of the prophet Micah:
"Have we not all. one Father? Ilath
not one God created us all?" When he
paid a tribute to the miracles achieved
by nature in her creative processes, he
reaffirmed the words of the Psalmist:
"The heavens declare the glory of God
and the firmament showeth His hand-
iwork." When he urged us to read the
Bible "just as we read other books,
using our own judgment and reason,"
he revoked the plea of countless pro:
gressive believers for ninny centuries.
Luther Burbank had little patience
with the literal, unscientific interpre-
tation of the Bible which accepts the
miracle stories of Scripture as iner-
ring and dogmatically correct. Ile
rightly demanded that we discSimi-
nab—between poetry, history, myths
avid moral lesson in our HOly Writ-
ings. In this way he reinforced the
opinions of the friends of the Bible
who refuse to see it twisted out of its
true meaning by the literalists.
True religion does not shackle but
emancipates the mind. If Mr. Bur-
bank wished to call himself an Infidel
in order to awaken the blind leaders
and their blind followers, we might
yet Weld say: "Would that all men were
infidels such as he." -Ile rejected a
belief in infant damnation, in the dev-
il, in hell, thereby taking his place
among forward-looking believers of
modern cults. Ile insisted upon per-
sonal responsibility, saying that no
"salvation can come front anything or
anyone outside ourselves," thereby re-
echoing the view of the Biblical proph-
et Nathan who cried to King David:
• "Thou art the man." In some then-
`logical circles, M r. Burbank's views
would have a devastating effect, but
among religious humanists they are
welcome doctrine. When he repudia-
ted a belief in a God who damns man-
kind to perdition, he speaks as doses
the ancient. Psklmist concerning the
God "who pitieth like as a father piti-
eth his children!'"
'
Mr. Burbank found God through the
medium of science. To hint God was
not a machine, an automaton, and im-
personal Law,-but a Being with Whom
the human spirit could commune. The
many vexing problems involved in the
relationshp between science and faith
were, bridged by the simple, almost
mystical faith which Mr. Burbank de-
clared in the God revealed "by the de-
monstrable truths of our savior,
science" He reformulated his ideas
concerning immortality. He under-
scored a belief in the value of personal
influence, `thereby issuing a challenge!
to each individual to lead a righteous
and serviceable life SO that his contri-
bution to eternal values might be a
source of blessing and cheer. He made
an appeal for love and compassion in
human relations, knowing that "God
is gracious and slow to anger." Were
the words of Mr. Burbank to he taken
seriously by hosts of the professing
leaders of ' ecclesiaaticalism in all
groups, a veritable revolution the
life of faith would he achieved. No
open-minded, humane religionist could
quarrel with Luther Burbank's apol-
ogia, for it is a gentle and tender ap-
peal for understanding and good will
in man's relationship to man and God.
Luther Burbank seam after his re-
ligious pronouncement was summoned
into the presence of the God of Good-
ness whom he acclaimed on earth. The
immortality of influence , in which he
believed is surely his reward, for his
name will live abidingly in the history
of progress. lie who loved everything
and everybody must have found the
Create,r of all life to he the merciful
and gracious Being he sought to por-
tray. "The sweet remembrance of the
c
flourish, when he sleeps in
dust
IDENTIFICATION
The Reform Judaism of a great
many Jews and the Orthodoxy of a
great many others ought to be
spelled I-G-N-O-R-A-N-C-E.
The conservatism of a good many
Jews is not synonymous with ignor-
ance but it could properly be char-
acterized with arbitrariness or cow-
ardice.
A man's religious or other identi-
fication should express knowledge,
conviction and courage. Otherwise it
is only accidental and its value mere-
ly incidental. — Rabbi l,Alexander
Lyons.
LOOKING FORWARD
The church has been predominantly
a conservator of the past. It ought to
become the chief conservatory of the
future. Int this lies its greatest re-
covery • f influence and respectability.
Lot's wife looked backward and turned
to a pillar of salt. By looking for-
ward the church will realize a happier
fate in becoming ■ well-spring of
leaven.—Rabbi Alexander Lyons.
•eir
.
By JUDGE IRVING A. LEHMAN
EDITORIAL NOTE:—The following speech by the Honorable
Irving A. Lerman, judge of the New York Court of Appeal, 'was the
commencement address at the first graduation exercises of the Jew-
ish Institute of Religion, New York.
It is perhaps significant that I, a
layman with little learning of the sa-
cred laws and with no claim to spirit-
ual leadership of his people, should
yet be accorded the privilege of ad-
dressing you tonight. My days have
been devoted to the study and ex-
position of the law of the state made
by man to serve man's purpose. I
admit the existence of no duty which
may conflict with duty of obedience
to that law—and yet I realize, more
and more, that back of the law mad*
and' ehforced by authority of the
state there must be ideals of right
and wrong that can be only partially
embodied in written law. Commands
of that law are usually negative. At
most they snay lay down standards of
conduct below which no man may
fall. Fear of punishment may act as
a deterrent against evil; it cannot act
as an incentive to good. Personal
ambition may lead to work which
serves only the worker. Service of
the, nent kind to God or man can be
rendered only when, that indefinable
thing we call the spirit urges such
service, when the preservation of
ideals of right and wrong is seen to
transcend in importance the fruits of
worldly success. The men and wom-
en whom you aspire to lead must still
look to those who are learned ill the
law of the state for direction as to
what they may or may not do: work-
. ing in the world, they must still look
to those who know the way to success
in the world to point out to them that
way. leadership or others, within
such fields, may perhaps not be chal-
lenged by you; but the best of life
does not lie within those fields.
It is our spirit which directs our
actions; which most determine, where
various courses are permitted by
law, which course we, should take. It
is the spirit in which our life work is
done which will determine its value
when that is judged not by the tem-
norarty standards of worNy success,
but by the eternal standards of right
and wrong which we imagine will be
applied when we are called to account
before the great judgment seat. Of
all the nations of the earth, the Jew-
ish nation alone was founded upon
the ideal of obedience to the com-
mandments of a law not made by
man but revealed to man's spirit by
Him who breathed His own spirit in-
to man. After the Jewish people
were driven forth front their home-
land and dispersed throughout the
world they still survived because they
preferred to live as a people apart
rather than give up what they be-
lieved to be true, to accept the be-
liefs and standards of their neighbors,
which conflicted with the law which,
according to our ancient tradition,
was revealed by the Great Spirit..
America, too, is a nation founded up-
on spiritual ideals; the ideals of free-
dom and human service. She says
to all her children, Jews and non-
Jews alike: "You may believe , what
you choose, but you shall serve your
country and each other." What ef-
fect has this freedom of thought and
action had upon the Jews? Are we
content to serve only in material
ways by economic, scientific, or ar-
tistic achievement? Do we seek na
teachers and leaders except those
who can point to the works of their
hands at,' brains? Is that insistence
upon spiritual Ideals which has char-
acterized the history of the Jews
throughout the centuries gone for-
ever?
We have strayed far away from the
minute ceremonial commandments of
the law that served an under other
conditions and in other times. Today
for each of us the choice is open. We
may abandon the faith of our fath-
ers, we may forget theirlong history
of faithfulness to lhe right as they
saw the right, we may forget in our
days of freedom and prosperity the
lessons learned in oppression and ad-
versity, and say we are in all things
as other men in this country, accept-
ing its prevailing beliefs, following its
prevailing standards, just because
they are the prevailing beliefs and
standards here. Or we may cling to
our ancient faith and our splendid
traditions, seeking in them inspira-
tion and truth that is universal and
immutable just because it is true. I
say the choice is open to each of us,
yet it seems to me that loyalty not
only to our fathers but to our fellow-
citizens of other faiths most dictate
our choice. We may serve the world
in a material svay in science, art, and
business, as others serve. We must
accept the truth wherever we may
find it written in the rocks and earth,
as well as in the stored books, dis-
covered by scientists by painful la-
bor as well as revealed by inspiration
to Pets and prophets, formulated by
men of other faiths as well as by our
own Seers.' We may not abandon
spiritual influence which would make
our service to the world more de-
voted, finer, more lasting. The. ex-
clusive insistence in obedience to the
minutiae of the commandments of the
sacred law as the side or, at least,
constantly compelling, duty of the
Jew must, perhaps inevitably, be
abandoned, but insistence on the im-
portance of faithfulness to ideals and
recognition that material success is
too dearly bought at the price of spir-
itual degeneracy, is embodied in our
faith, our history and traditions. Let
those who will boast of their kroad-
mindedness in fleeing themselves
front the fetters of dead formalities
and outworn traditions, yet it seems
to me that true freedom is shown by
those who seek and find behind the
letter of the law, the eternal spirit
which made that law: a living force
in the past; and the broadest service
to humanity is performed by those
who find in the sacrifices of their
fathers incentive arid inspiration t"
justify those sacrifices in their own
lives.
• We who love our ancient faith and
traditions, who have round in them
truth and inspiration, ate greeprng to
find the way to keep them a living
force here. We look to the rabbis of
the future to point out the way.
A
'iv* religion must be capable of
constant change and development tee
meet the constantly changing condi-
tions of our lives. The. youth of to-
day will not seek your guidance aa
his fathers of •old sdught the guid-
ance of scribe and rabbi to show the
way through the intricacies of an an-
cient law; he will not recognize your
right to lead because you have ac-
quired knowledge eif what other rab-
bis, of whom he has never heard, have
said, in days long past, in regard to
matters in which he is not interested.
You , must be able to make hint see
that the ancient law created for a
small nation, developed and observed
by a people tiling apart, is founded
upon these ideals of right and wrong
which are universally true, is instinct
with a spirit which is eternal . and in
the truest sense divine, because it
transcends the spirit of ordinary mor-
tals.
The Jews of America have come
here from different parts of the
world; they differ widely among
themselves in their religious beliefs
and observances. Seminaries are
training rabbis with varying views
as to how the Jewish religion may be
maintained here; but all are looking
to the past for inspiration and to the
future for service. All are calling
upon the Jews of today 41 _remain
steadfast to the ideals of our fath-
ers, though some are ready to aban-
don commandments and customs to
which others still cling. By different
ways they seek the same goal; the
preservation of Israel's heritage fur
future generations. It is said that
Only the future can show whether d
religion developed to serve the needs
of the Jews of the past can serve thee
needs of the Jews of the future; that
the Jewish religion must be tested
and tried out under new conditions.
Those who any that are men•of little
faith. A religion which has given
light to the world, which is founded
upon eternal and immutable ideals of
justice, mercy, and holiness, must
everywhere serve the spiritual needs
of men who will accept and follow it.
Its form may change; its truth mus:
stand forever. Not Judaism but we
'Jews are on trial. Are we willing ts
accept its spiritual commune's and
make them guides of our actions:'
Our fathers Obeyed the minute com-
mands of ceremonial law becau-,
they believed that by so doing they
were serving the Lord; will we obey
his spiritual commands in order to
serve mankind, His children?
Joyously and triumphantly may
the rabbi lead us, not by the force
of his eloquence or learning, but by
the force of the spirit of our ancient
faith, if in truth he feels that spirit
and can make it manifest to us.
The Weizmann Days In Palestine
By.S. SHWARTZ
(Copyright 1926 by Jewish Telegraphic Agency.)
Dr. Weizmann's last visit in Pales-
tine, from March 29 to April 2:1, has
left the Jews of Palestine with mixed
feelings. There is to be observed a
sense of disappointment that Weiz-
mann's visit here did not result in the
solution of a number of problems
which are particularly aggravated at
this time. Palestine is forever in a
state of expectancy, waiting for
something or someone that will bring
in a panacea for its troubles, and
this accounts, perhaps, at least in
part, for the present attitude.
It must be admitted that Weiz-
mann exhibited great courage in de-
ciding on this trip. Ile knew well
that the situation in Palestine is not
bright, that a feeling of depression
prevails in the country and many
vexing complicated problem, are cry-
ing for solution. Nevertheless, he
was frightened away by these things
and came here, as if saying: I ant
coming to face all dangers, with °pelt
eyes and an open heart.
There was one bright ray that
lightened somewhat the oppressive
atmosphere which accompanied Dr.
Weizmann's stay here. That was the
visit of the Egyptian teachers and
educators, during the first week of
Passover, which was turned by us in-
to an actual national manifestation
of Jewish-Egyptian amity. The en-
tire- Yishub was happy and these
was much rejoicing and celebrating
wherever the guests (appeared, for
this was the first time Hutt a Moham-
medan Arabaic nation recognized our
reconstruction work and sought our
friendship.
The invitatian to the:
Egyptian teachers to come to Pales•
tine was extendeed to them by Dr.
Weizmann when he was in Cairo, just
before he proceeded to l'alestine, and
this move was highly successful. How-
ever, this did not alter the general
situation.
There are two outstanding facts in
regard to Palestine today: the eco-
nomic crisis and the so-called Arab
legion, The crisis began to make it-
self felt last fall when the number
of middleclasa immigrants with some
means began to decrease, while the
number of immigrants without mon-
ey and • in need of work increased.
The building industry-
y slowed down
and a number of industrial and com-
mercial firms had to shut down. It
was hoped that after the lapse of a
few months the crisis would end, but
-thee hope was not justified and today
things are not much better. Three
thousand unemployed is somewhat
too much for.Palestine.
Equally aggravating to the Yishub
is the problem of the re-organized
frontier force, which is regarded as
an insult and a menace to the Jews.
Herbert Samuel gave the Arabs 500.•
000 dunam of state lands, the best
land in Palestine, perhaps. And now
Lord Plumes has presented them with
another gift which they could never
have dreamt about, an Arab' army.
The Jews in Palestine were shocked
and astonished as if a bolt had struck
them from the clear sky, when they
learned of the reorganization of the
(Continued on next page.)
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