Chapter M: Trumper (3)

None the less, their self-assertion has nowhere reached the extreme of spiritual alienation from their environment. There is nothing more remarkable in the character of Jewish youth of the present day, even among those who were born and raised in East European ghettos, than the spiritual and intellectual snugness in which they find themselves, in what should have been expected to remain to them a foreign environment. The residual estrangement of the Jewish soul from everything that is non-Jewish, which our forefathers in the past had figuratively designated with what Jewish mysticism called the "Captivity of the Shekinah," has totally disappeared. The individual Jew of to-day, while sharing in the sublimated consciousness of the race as a whole, does not in any conscious or subliminal way feel himself to be personally identified with it; whence the hesitation on the part of the majority of Jewish students to participate actively in Zionism even though they would all admit it to be the logical sequel of Jewish history.

For Zionism to them can never become a personal ideal, something requisite for the salvation of their souls. It can at its best appeal to them, in so far as they are consciously Jewish, as the cause of the nation as a whole; and consequently the mere suspicion that their affiliation with the movement might be held up against them as an impugnment of their loyalty to the land of their birth and abode is sufficient to keep them aloof from it. It was very interesting for me to notice how everywhere, after a long manoeuvre of Zionist discussions with good Jewish young men, they would finally halt at their unshakable position that Zionists might arouse the suspicion of their Gentile neighbors as to the loyalty and patriotism of the Jews. Where people are obsessed by the fear of being misunderstood in doing what they otherwise think to be good and impeccable, no arguments, of course, can avail. They are in this respect characteristically Jewish. In their Brand-like racial frame of mind, the Jews could never stop midway between the two antipodes of roving world-citizenry and hidebound mono-patriotism. It is probable that their attitude will change as soon as it is generally realized that personal devotion and loyalty to two causes are not psychologically a self-deception, and that the serving of two masters is not a moral anomaly unless, as in the original adage, one of the masters be Satanic.

Extract from a letter received from William Chadwick,
President of the Hebrew Congregation and the Adler
Society, Oxford University, England, commenting on the
section devoted to England in Mr. Wolfson's article in
our January number: "The remarks of Mr. Wolfson, whom
we remember very well, concerning Oxford, were very
apt for the time; but in Oxford, one particular type
of Judaism never remains for long; Judaism here is in
a state of perpetual flux, and to seize upon any one
moment and represent that view as a type of Oxford's
Judaism is very erroneous. I am sure that if Mr.
Wolfson were here now, he would not recognize the
services or the attitude now prevalent. I doubt if he
would now hear Liberal Judaism apostrophised 'as the
safeguard of modern Jews from the attractiveness of
the superior teachings of Christ.'"

Zionism: A Menorah Prize Essay

BY MARVIN M. LOWENTHAL

At the head of an alley-way hard by the Place of the Temple, the Haram-esh-Sherif, in Jerusalem, a long wall built in rough-hewn courses lifts itself above the squalor of the Moghrebin quarter to an eastern sky from which a sun that seldom sleeps bakes the grey stones, bares every detail of a crumbling ruin, and intensifies the wistful odor of decay. This, the remnant of Solomon's glory, is the Wailing Wall of the Jews. Clad in sackcloth and covered with ashes, patriarchal figures sway to and fro, press their lips to the hot granite, beat now their chests and now the wall, and today, as every day for eighteen hundreds of years, wail in the words of the Psalmist:

"Oh God, the heathen are come into Thine inheritance;
Thy holy Temple have they defiled;
They have laid Jerusalem in heaps."[1]

This picture reveals the typical and traditional attitude of the Jew toward the land of his forefathers. Taught as children in the Cheder to turn their thoughts and desires toward Palestine; devoting themselves as men to the study of the Law and the Prophets and to the building upon this study of the vast Talmudic structure, until a spiritual Land of the Book may be said to have been created wherein they continually dwelt; crystallizing and adopting the Restoration as a dogma of the faith; commemorating with solemn fasts the Ninth of Ab as the anniversary of the destruction of the Temple by Titus; and repeating at each Passover with the pitiful hope of a child, "Next year in Jerusalem," the Jews have bound the memory of Palestine as a sign upon their hands and as frontlets between their eyes. They have indeed written it upon the door-posts of their houses and upon their gates, to the end--that they have wept and prayed. The vision of the prophets, which created and sustained this passionate ideal, itself inhibited the realization by emphasizing the redemption as miraculous, as a consummation to come in its own time without man's effort, and indeed in spite of man's will. And so, except for the sporadic and meteoric fiascos of mock-Messiahs, the Jews--this most practical of people--continued in hope and prayer to watch the centuries creep by. Frequently the hope flowered into the songs of a Judah Halevi or Ibn Gabirol, songs as sweet as have blossomed in the medieval garden; and the prayer found expression in a poignancy attributable only to the racial genius which created the Psalms; but until the nineteenth century the dream preserved all the qualities of a dream.

_A Crusade for A Birthright_

On August 29, 1897, a congress convened in Basel, Switzerland, comparable in Jewry to the Council of Clermont; for in this congress two hundred and four Jews, acting as delegates of their people from half the countries in the world, assembled at the call of Theodor Herzl to go crusading for the recovery of Palestine. This difference, among others, may be apparent--the Christians sought the recovery of a grave; the Jews, of a cradle. Palestine was to be a cradle in two senses; this Congress, the first body representative of all Jewry to be convened in the Diaspora, claimed the land of Israel not by virtue of a death, but as a birthright, and furthermore hoped to find its recovery the opportunity for the rejuvenation of a people.

Quoting from his book, "The Jewish State"[2]--a book journalistic in style, but trumpet-toned in the note it sounded for political Zionism--Theodor Herzl offered the following definition of Zionism after the first Zionist Congress (1897): "Zionism has for its object the creation of a home, secured by public rights, for those Jews who either cannot or will not be assimilated in the country of their adoption."[3] Zionism, in a word, is not the last truism in a weary debate, nor a new verse to an old song; it is, on the contrary, a definite answer to a perplexing and imperative question. What are these Jews who cannot or will not be assimilated, and why cannot or will not they be assimilated? This question constitutes what is known as _the Jewish problem_, or, for those who deny or dislike the term, _the Jewish position_; and this question must first be fully stated before the Zionist or any other answer can be intelligible.

_The Isolation of Medieval Jewry_

The Jews in the Middle Ages were considered by themselves, their few friends, and their many enemies, as a twice separated nation--a people separated from those among whom they dwelt and separated from the land in which they originated. They were governed by their own law--the Lex Judæorum--which was recognized by the authorities of the land in which they lived as peculiar and proper to them;[4] they dwelt in communal groups which were bound together by common interests; they observed their own customs and nourished their own culture; they were held to be foreigners, and in a comparison of their own with the Christian civilization, they readily acknowledged this status. The force of persecution without and the religious conviction of superiority, separateness, and nationality within, preserved and constantly increased this solidarity.[5]

That the existence of a separate, recalcitrant, and even obnoxious nation within a nation did not constitute a problem for the medievals may be attributable to two reasons: (1) the medieval theory of life accentuated a hierarchical order of existence--a theory that found expression in feudalism, in Church organization, and in guild and craft life; in pursuance of this theory, the Jews were accorded a recognized and distinct status; (2) furthermore, the Jews were an economic necessity in the times when a ban was laid on money-lending, and they constituted an important economic facility at a little later period when capital could indeed be worked but when rivalry and hatreds rendered communication uncertain.[6] To the maintenance of Jewish solidarity and the preservation of things Jewish _qua_ Jewish, sacrifices culminating in the surrender of life bequeathed to the race a comprehensive martyrology.[7]

Ernest Renan defines a nation as "a great solidarity constituted by the sentiment of the sacrifices that its citizens have made and those they feel prepared to make once more. It implies a past, but is summed up in the present by a tangible fact--the clearly expressed desire to live a common life." In sum, the Jews throughout the Middle Ages, which was prolonged for them until a little less than two hundred years ago, comprised a nation as virtual in point of their own claim and its recognition by other nations as in the days when they were established in Palestine. Renaissance, Reformation, and the rediscovery of the world by science failed to make an impression on the thick ghetto walls; and Jewish isolation, even as late as the eighteenth century, may be vividly realized by thinking of Rousseau and Voltaire in contrast with the contemporary lights of Jewry--Elijah Gaon and Israel Besht,[8] men as medieval as a gargoyle.

The French Revolution with its early philosophy of naturalism and humanism and its later political expression in liberty, equality, and fraternity, razed the physical and spiritual walls of the ghetto and set up the "Jewish problem." Following the Revolution, four currents of thought and action, working both simultaneously and successively, causing, reacting upon, and intermingling with one another, affecting the Jews now favorably and now unfavorably, went into the making of this problem. To deal with Emancipation, Enlightenment, Nationalism, and Anti-Semitism in detail would consume a volume, but an outline of their bearing on the present situation is essential.

_Emancipation and Enlightenment_

Emancipation may be defined as the removal of the civil disabilities from the Jews, following the acceptance of liberal principles by the European governments. The process was a gradual one. In 1791 the French Assembly passed the vote for the complete emancipation of the Jews, which procedure was ratified and firmly established by the Napoleonic regime. Belgium (1830), England (1846), Sweden (1848), Denmark and Greece (1849), Prussia (1850), Austria (1867), Spain (1868), Italy (1870), and Switzerland (1874) followed the lead of France. The Balkan States in the treaty of Berlin (1878), upon pressure from Disraeli, agreed to the emancipation of the Jews as one of the conditions for securing their own freedom; Roumania has been notoriously delinquent, however, in adhering to the terms nominated in the bond.[9] The removal of civil disabilities brought the Jew into a wide contact with the Christian. This resulted for the Jews in liberalization of outlook and liberation of capacities and talents, in an abandonment of the "jargon" for the national tongues, in a precipitation into the Haskalah movement (to be described in the next paragraph), and in a restatement of their leading religious doctrines, which amounted to a surrender in theory of their nationality and their destiny as a Chosen People to be restored to Palestine. For the Christians the removal of Jewish disabilities resulted in the necessity of either accepting or rejecting the Jew's claim to be an equal and a fellow-countryman.

The Enlightenment, or Haskalah movement, broadly speaking, comprises the Jewish absorption of secular learning, particularly in literature and science, the abandonment of the study of the Talmud for modern subjects, and the adoption of farm and craft life.[10] Moses Mendelssohn in Germany and Lilienthal in Russia were the first great protagonists of these radical departures; and the movement, which in part led to the demand for Emancipation and in part resulted from it, further removed the differences between Jew and non-Jew, at least from the standpoint of the former, and further removed him from his religious and historical past, perceptibly weakening and in many cases practically destroying the medieval sense of solidarity. Each Jew adopted the culture of his native country, and so one Jew became virtually a foreigner to another. Haskalah, in a word, is a looking outward on the part of the Jew; for all its virtues this movement had the consequence of blunting racial consciousness and blurring racial identity.

_Nationalism and Anti-Semitism_

All might have been well but for the presence of a third and conflicting element. While the Jew became infected with the universalism of the Revolutionary spirit, the majority of Europeans were absorbing and developing the particularistic implications of '89. Nationalism is the self-consciousness of a people, and it found its European expression in the creation of the modern States of Germany, Italy, Hungary, Greece, and the small Balkans. It is a race's recognition of itself, a looking inward, and it leads to the pursuit of racial ideals and development of racial qualities--an inward expansion which, indifferent to the charge of chauvinism, can only be secured by an outward discrimination. The Jew and the Christian had changed places since medieval times: the Jew now stood for a universal society and a universal church, and the Christian for exclusion and separation upon racial bases. Emancipation thus brought the conflict directly to the attention of the strong majority, namely, the Christians, and anti-Semitism was their answer.

In its restricted sense, anti-Semitism is a scientific stick used to beat the Jewish dog with. After impartial, impersonal scientific investigation, French and German scholars[11] demonstrated the racial inferiority of the Semite to the Aryan, enumerated the inherent Semitic qualities as greed, special aptitude for money-making, aversion to hard work, clannishness, obstrusiveness, lack of social tact and of patriotism, the tendency to exploit and not to be overly honest. Ernest Renan adequately sums up the anti-Semite position when he claims for the Aryans all the great military, political, and intellectual movements of history.[12] The Semites never had a comprehension of civilization in the sense in which the Aryan understands the word; they were at no time public-spirited.[13] In fact, intolerance was the natural consequence of Semitic monotheism.[14]

In the wider sense,[15] anti-Semitism is the modern word for the old and apparently ineradicable hatred of the Jew, partly dependent, as G. F. Abbott well shows,[16] not only upon Christian faith, but upon the Christian frame of mind and feeling--a hatred to which the Nationalism of the nineteenth century furnished a reasonable fuel, which found a social expression in ostracism and rioting[17] and a political expression in the formation of the Christian Socialist Party in Germany (1878), and similar parties in Austria and Hungary (1882-99), seeking the suppression of equal rights for Jews, the Dreyfus affair in France (1895), and the open, violent persecutions in Roumania--all aimed at annulling the privileges granted by the Emancipation. Clerical, economic, and social opposition to the Jews combined to support the nationalistic contention summed up in the words of Heinrich von Treitschke (Professor of History, University of Berlin): "Die Juden sind unser Unglück."[18] This essay is not concerned with the truth of the contention; suffice that it is advanced, supported, and acted upon.

_The Jewish Situation in the Four Zones_

A review of the Jewish situation is now possible. But before presenting this review, a definition of two words which will be frequently used may not be irrelevant. The _Jewish problem_ is taken to mean an immediate concrete maladjustment where life and property are imperiled, much as we speak of the Mexican problem. The _Jewish position_, on the other hand, is taken to mean a social, cultural, or spiritual disharmony or repression, much as we speak of the position of the Poles in Galicia and Russia.

The Jewish situation falls naturally into four geographical zones. The first, which contains the _problem_ in its most serious aspect, is Eastern Europe, including Russia, Poland, and Roumania, where are settled six of the twelve million Jews of the world.[19] In this zone, the Jews are for the most part maintaining medieval solidarity and separation, are suffering from medieval repression and persecution; but on the other hand, (and this appears to be the determining factor in the gravity of the _problem_), the Russian Jew is by no means a necessity to the Russian in any way similar to that in which the medieval Jew was a necessity to the medieval Christian. The eastern Jew is beginning to expand with the leaven of the Haskalah, and is simultaneously strangling for lack of the release and exercise of his powers afforded by Emancipation. The Russian and Roumanian, in what they believe to be the preservation of Nationalism, are determined on crippling or destroying the inimical and unassimilative factor in their population; and although the Russian is politically medieval, he is economically modern and considers himself restrained by no need of Jewish money.[20] The outcome for the Jews is economic impoverishment, social persecution, political enslavement, and spiritual degeneration.[21]

The second zone includes Austria, Germany, and to a minor degree France, where are settled approximately three millions of Jews. Save in Galicia, where political and racial turmoil is constantly giving the Jewish situation the sombre tinge of a _problem_, the Jews are finding themselves, for the most part, in a precarious _position_. Nationalism demands that they surrender their racial identity and proclivities; anti-Semitism declares upon the verdict of science that such surrender is impossible, and substitutes repression, assimilation, or extinction. The Jews in attempting to satisfy the conditions by entering fully into all the activities of national life arouse through their success only greater hostility; and the situation becomes converted into a vicious circle.

France to a large degree and England comprise the third zone, where the Jewish _position_ is identical with that of the fourth zone, the United States, save in one important detail. The Jews in these two zones, numbering only one-and-a-half million, have entered freely into the national life about them, and, except for minor social disabilities which can only make the judicious smile, have been accorded equality, with the result that the Jew _qua_ Jew is exposed to complete assimilation. The distinction between the third and fourth zone is that in England and France, anti-Semitism based on Nationalism is a potentiality (though the recent Aliens Bill and Chesterton trial would suggest that it might be more than this), whereas the open-door theory of settlement which created the United States militates basically against race-discrimination. The Jew of England and America does not face persecution nor repression, but a gradual and apparently pleasant extinction.

The medieval Jew found himself a necessary, well-paying, if not honored, guest in the households of Europe; but the day when the Jew resolved on adopting the life and manners of his host, the host resolved on drawing tightly the family lines. The modern Jew has discovered it necessary either to convince the obdurate host, who points to a scientifically certified chart of the family-tree, that he too is of blood germane, or take himself to lodgings in the cellarage. And yet--a third possibility here insinuates itself--why may not the Jew set up housekeeping for himself?

_The Vain Effort of Reform Judaism_

The medieval Jew would have accepted without hope the unfortunate predicament; the modern Jew, nerved with a distillation of the Revolutionary "rights of men" and confident that he was not combating the implacability of a religious hatred, adopted expedient and remedial measures, the chief of which, since they form the opposition to Zionism, will be outlined.

To justify Emancipation before and after it was secured, assimilative doctrines of a peculiar type, known as Reform Judaism,[22] whereby the essentials of Jewish life were to be separated and saved, constituted the main attempt of the Jew to demonstrate that he was a member of the households of Europe and not an intruder. Reform Judaism began as a result of the Haskalah by simplifying and beautifying, according to European standards, the Orthodox religious service (Germany 1810-20), and ended by abandoning the Messianic Restoration, the doctrine that Israel is in exile and that the prophecies are literally to be fulfilled. The expediency of these measures is apparent. To refute the anti-Semitic charge of racial inferiority, the existence of the race as a separate entity was denied, and the necessary scientific backing has lately been secured.[23] To meet the Nationalists, Israel's national hopes were declared void, and it was strongly urged that the basis of a modern nation is citizenship and not race.

The Reformers proceeded further and maintained that the Jewish people were themselves the Messiah, whose mission was "to spread by its fortitude and loyalty the monotheistic truth all over the earth, and to be an example of rectitude to all others,"[24] whose goal was "not a national Messianic State, but the realization in society of the principles of righteousness as enunciated by the prophets;"[25] wherefore, it was not only just that they receive citizenship, but religious duty compelled the Jew to demand it.

The Jewish religion was considered the essential possession of the Jewish people--so essential that it was to be maintained at the sacrifice of assimilation; but nowhere is it made apparent how a religion can be maintained without a people, how a people can be maintained without separation, and how separation can be maintained without abandoning the no-race, no-nation propositions. If these are abandoned, the Jews are precisely where they began--another circle whose viciousness is becoming obvious and is resulting in the constant discarding of Jewish rite and form, until the religion which was to be prized and saved is fast becoming a watery Unitarianism, and its adherents are allowing themselves, where permitted, to become completely assimilated. Reform Judaism which began as a compromise is ending as a surrender. The final and unanswerable objection to Reform Judaism as a solution is that the majority of Jews will not even in theory accept it. The devotion to race, religion, and separation is too strong. The Gentile in asking the Jew to assimilate is undoubtedly right; the refusal of the Jew undoubtedly is not wrong; and the ring of true tragedy becomes audible.

_The Palliative Measures of Philanthropy_

Contemporary with the unsuccessful attempt at clearing up the Jewish _position_ in western Europe, palliative measures were undertaken to solve the _problem_ in eastern Europe. In 1860 the Alliance Israelite Universelle was founded at Paris with the following purposes in chief:[26]

1. To work everywhere for the emancipation and moral
progress of the Jew.

2. To give effectual support to those who are
suffering persecution because they are Jews.

The Alliance began by distributing pamphlets and calling the attention of western governments to eastern injustice; it gradually, however, undertook practical work. Influenced by Rabbi Kalischer, religious enthusiast, a farm school (Mikveh Israel) was established at Jaffa; and after the Russian persecutions of 1880-82, active colonization for the relief of refugees became the chief work, in which the Alliance received substantial aid from Baron de Rothschild. Meanwhile Baron de Hirsch, another philanthropist of international proportions, dedicated millions to the foundation of colonies in Argentine and Palestine. In the latter place the Hirsch activities were incorporated under the title of the Jewish Colonization Association ("IKA", 1891), working in harmony of aim with the Alliance and with still a third movement--one more of the people--styled Chovevei-Zion (Lovers of Zion). The only activities of the Chovevei-Zion, a general term attached to small and ardent semi-affiliated societies throughout Europe and America, with which we are here concerned are the philanthropic; and their services in this respect were haphazard and negligible.[27]

To cast up briefly the sum of practical work accomplished by 1898: 94 schools in Asia and Africa,[28] and 25 colonies in Palestine supporting 5,000 Jews.[29] Such philanthropy is to be considered an attempt, however valiant and noble, to empty the sea with a pail--with a leaking pail.

Thus, upon a review of the situation, three alternatives present themselves: (1) Maintenance of the _status quo_ with its dull round of persecution and degradation on one hand, and the soul-destroying life in the Fool's Paradise of Reform Judaism on the other; (2) Amalgamation with the surrounding peoples--a grim race-suicide; (3) Re-establishment of a national center where, perhaps not the entire people, but a remnant can be saved.

(_To be concluded_)

_As Greece stands for art and Rome stands for law and
order, so Judaea stands for morality, and so it
occupies an exalted position in history. The Menorah
Society comes to the University with a challenge and
defies us to ignore at our peril that which Judaism
has contributed to civilization and which we have
derived from it. We have derived our own religion from
it, and that spirit of Puritanism which was so closely
connected with the settlement of the new
world._--_From an Address before the Cornell Menorah
Society by President Jacob Gould Schurman of Cornell
University._

FOOTNOTES:

[1] _Psalm_ 79.

[2] _Der Judenstaat_ (Vienna, 1906); English translation, edited by J. de Haas.

[3] Theodor Herzl, "The Zionist Congress," _Contemporary Review_, v. 27, p. 587.

[4] I. Abrahams, _Jewish Life in the Middle Ages_ (Philadelphia, 1897), p. 49.

[5] Jacob S. Raisin, _The Haskalah Movement_ (Philadelphia, 1913), p. 33.

[6] James H. Robinson, _History of Western Europe_ (Boston, 1904, 2 vols.), vol. 1, p. 246. Addison & Steele, _The Spectator_ (London, 1823), No. 495, p. 710.

[7] L. Zunz, _The Sufferings of the Jews During the Middle Ages_ (New York, 1907).

[8] S. M. Dubnow, _Jewish History_ (Philadelphia, 1903), p. 156.

[9] Lady Magnus, _Outlines of Jewish History_ (London, 1888), p. 301 et seq.

[10] Raisin, _The Haskalah Movement_, Chap. III.

[11] S. Phillippson, _Weltbegerende Fragen_ (Leipsic, 1868) Edouard Drumont, _La France Juive_ (Paris, 1886).

[12] Ernest Renan, _Études d'Histoire Religieuse_ (Paris, 1862), p. 85.

[13] _Idem_, p. 88.

[14] _Idem_, p. 87.

[15] H. Graetz, _History of the Jews_ (Philadelphia, 1891), 5 vols., vol. V., p. 318 et seq.

[16] G. F. Abbott, "The Jewish Problem," _Fortnightly Review_, vol. 93, p. 742.

[17] _The Jewish Encyclopedia_ (New York, 1901, 10 vols.), under "Anti-Semitism."

[18] _Idem._ and _ibid._, quoting from Preussiche Jahrbücher, 1879.

[19] _American Jewish Year Book_ (Philadelphia, 1913-14), p. 215.

[20] Arnold White, "Europe and the Jews," _Contemporary Review_, vol. 72, p. 738.

[21] American Jewish Year Book, 1906-07, p. 24-90. Tables showing, for period of 3 years in Russia (1903-06), 254 pogroms, in which 3,973 Jews were killed and 14,034 wounded. C. R. Conder, "Zionists," _Blackwood_, vol. 163, p. 598, states on authority of Dr. Farbstein that 70 per cent. of Galician Jews are beggars and 50 per cent. of Russian Jews are paupers.

[22] _Jewish Encyclopedia_ under "Reform Judaism."

[23] Maurice Fishberg, "The Jews" (New York, 1911).

[24] _Jewish Encyclopedia_ under "Reform Judaism."

[25] _Idem._

[26] _Jewish Encyclopedia_ under "Alliance Israelite Universelle."

[27] Cohen, _Zionist Work in Palestine_, p. 157.

[28] _Idem._

[29] _Idem_, under "Agricultural Colonies in Palestine."

The Third Annual Convention of the Menorah Societies

I. The Public Meeting

_The Third Annual Convention of the Intercollegiate Menorah Association was held at the University of Cincinnati, in the city of Cincinnati, on Wednesday and Thursday, December 23 and 24, 1914. The third session, on Wednesday evening, was a public meeting in the University auditorium. Abraham J. Feldman, President of the University of Cincinnati Menorah Society, formally welcomed the convention, and introduced Chancellor Henry Hurwitz as the Chairman of the evening. Mayor F. S. Spiegel brought the greetings and welcome of the city of Cincinnati. Dean Joseph E. Harry extended a welcome in behalf of the University, and Dr. Kaufman Kohler, President of Hebrew Union College, welcomed the convention in behalf of his institution and of the Jewish community. Professor I. Leo Sharfman of the University of Michigan, President of the Intercollegiate Menorah Association, spoke on "The Menorah Movement," and Dr. H. M. Kallen of the University of Wisconsin delivered an address on "The Jews and the War." For the substance of Dr. Kallen's address see his article on page 79. The other speakers spoke in part as follows:_

DEAN J. E. HARRY

In behalf of the University of Cincinnati, I bid you welcome. I confess that I can agree with the statement made in your declaration of the nature and purpose of the Menorah Societies, that modern civilization is chiefly a product of three ancient cultures, or to be more exact, I should prefer to say two, since the Roman is but a continuation of the Greek, and we cannot understand ourselves without understanding and having direct reference to the character and work of both the Greek and the Hebrew minds.

Two principal elements have entered into the spiritual life of the modern world. The past and the present are one and inseparable, and you cannot destroy the former without doing positive damage to the latter. The roots of our civilization lie in the soil of antiquity, and you cannot destroy and disentangle the fibers of the growing tree of civilization from the far-off centuries that are gone, without injuring the whole organism. "If we were to wipe out all the records of the past, what a series of inexplicable riddles would our own history present, and if we were to blot out entirely every reference to ancient writers, or were to blow away all the perfume that has been shaken down from the vestments of those writers, how blurred and how scentless would the fairest and most fragrant pages of our own great poets and historians appear!"

What we need to-day, what our country needs more than anything else, is thorough, really liberally educated men, and not merely men who are supposed by the general public to be educated, simply because they have passed through a college, because in some quarters the business of education has, alas, fallen into the hands of men who are not themselves liberally educated; and so as an ardent advocate of the humanities, with hope that the Intercollegiate Menorah Association will contribute to the laying of greater stress upon the value of the study of the humanities in our college curriculum, I bid you God-speed, and again extend to you the cordial greetings of the University of Cincinnati.

DR. KAUFMAN KOHLER

I do not know whether you have observed that Cincinnati is somewhat akin to the city of Rome as well as to the holy city of Jerusalem--it is a city with many hills. On this hill here, facing one another for friendly and harmonious coöperation, the two institutions of learning in which we especially, the Jewish community, take particular pride--the University of Cincinnati, which so prominently and in ever expanding proportion stands for the humanities, for classical culture, for the professional and scientific branches of secular knowledge, and on the other hand, the Hebrew Union College, which stands for the mother religion of civilized humanity and for the progressive spirit of Judaism and of Americanism. In this rather insignificant incident the Jewish community may well find a great principle expressed. With his face towards the East from which issues the light of day, where was cradled the faith of Israel, the Jew, ever beholding in classical wisdom and knowledge the sister of his faith, proceeded with the westward march of civilization in order to make religion, by the reason and research of the ages, a great, progressive power, ever regenerating his spiritual heritage and rejuvenating that religion of his own as it goes on through the centuries.

This fact, however, of a continual intellectual and spiritual progress of Judaism, is altogether too rarely recognized by the surrounding Christian world, even by its men of light and leading or by its seats of learning, because the New Testament is looked upon by altogether too many as the death warrant of the Old Testament, as if the sun of civilization had stood still over Israel ever since its seers and singers and sages of yore voiced the Divine message. Nor does the Jewish man of culture and college training as a rule appreciate the wondrous achievements of the Jewish genius since the very dawn of history until our day, in the whole domain of learning and science, or of ethical and religious culture.

It is therefore a highly laudable endeavor undertaken by the Intercollegiate Menorah Association to arouse the dormant spirit of self-respect in the academic Jewish youth, to stir in him the ambition to study and know this matchless history and literature, and to kindle in his soul anew that idealism which made the Jew throughout all the ages endure and brave the onslaughts of the empires and churches and the persecuting mobs, so that even to-day he is as young and as vigorous as any of the youngest races and nations in the world.

_The Importance of Israel's Religion_

This past, I say, cannot but appeal to every high-minded American, whether Christian or Jew, and your study of it will certainly meet with our warmest support and encouragement. Only, in my opinion, one thing you need, young as your association is, young in years and young in experience, and that is, a full comprehension and keen realization of the subject you have in view and a wise and right direction towards it. No one doubts or questions the sincerity of your motives or the praiseworthiness of your aims and purposes when you place on your program the study of Jewish history, culture and problems, and the advancement of Jewish ideals, but you omit that which is most essential, which is the all-encompassing force and factor of Jewish life, the real, peculiar and genuine product of the Jewish genius--religion. We have got a religion which, as has been put by Matthew Arnold, has fashioned four-fifths of the world's civilization. In omitting the idea, as expressed by Matthew Arnold, of the power that maketh for righteousness, in declaring your movement as being altogether non-religious, you run the risk of making of your endeavor an inevitable and certain failure.[G] Let me quote to you from an address delivered recently before a Jewish society in London on "Israel and Medicine" by Professor Osler, sentences that are remarkable and worth repeating. He says:

"In estimating the position of Israel in the human values, one must remember that the quest for righteousness is Oriental, the quest for knowledge, Occidental. With the great prophets of the East--Moses, Isaiah, Mahomet [he might have included Jesus of Nazareth], the word was 'Thus saith the Lord.' With the seers of the West, from Aristotle to Darwin, it was 'What says nature?' Modern civilization is the outcome of the two great movements of the mind of man, who is to-day ruled in heart and head by Israel and by Greece. From the one he has learned responsibility to a Supreme Being and love for his neighbor, in which are embraced the law and the prophets. From the other he has gathered the promise of Eden, to have dominion over the earth in which he lives."

Now let me add to this that whatever the Jew claims or possesses of culture he has borrowed from the nations and civilizations around him, whether it be architecture, the art or the mode of writing, philosophy and science, the modes of social and industrial life, all of which he has taken and assimilated into his own life.

Not so with his religious truth. This is all his own, his peculiar and genuine contribution to humanity. Thereby he has given human life its eternal value, its purpose, its goal and hope for all time.

Now it seems to me that you may as well expect of the blind to depict for you his impressions of the prismatic glories of the rainbow, or of the deaf to orate on the beauties of a Beethoven symphony, as to expect of one who lacks the sense of religion, the spirit of faith, to expound, or even to understand, the ideals of the Jew, whose history throughout the past was but one continuous glorification of the only one God, by the master works of its hundreds and thousands of men of learning and the unparalleled martyrdom of the whole people, and whose future is humanity made one by the belief in the only one God and Father. Therefore, let me give you, delegates and members of the Intercollegiate Menorah Association, the advice to continue as you started, as an academic, cosmopolitan association, yet at the same time let it be linked to the synagogue of each city as the center of the faith. Let your watch-word be true to the symbol of קומי אורי "arise and shine," and give light to all the nations. Let your inspiration and your power of enlightening the world ever come fresh from the sanctuary of faith, as of yore, and you will not only be all the more honored for this loyalty to the spirit of the past and the spirit of the American people which is religious, but the sweetest delight that comes from the classic world of beauty will reflect only the brighter light of the holiness, the beauty of holiness, that comes from Israel's one God.

PROF. I. LEO SHARFMAN

We want all that is worthy in the Jewish past to be made a potent force in the American life of the present. You men and women who are students at our universities cannot perform your full duty to your universities unless you add to the richness of the university life, to the variety of its content, to its genuineness and versatility. And in the larger American community we Jews cannot perform our full duty unless we place at the disposal of our country the best fruits of the Jewish spirit. Our Menorah allegiance, then, rests on the foundation of Americanism. And insofar as, through the Menorah movement, we are succeeding in uniting by a common bond men and women who have been brought up under a great variety of circumstances and conditions, we are increasing the democratic spirit of our universities and of the larger life beyond the academic gates. Within the universities, too, the broadening effect of the Menorah idea is not limited to the student body. I can bear witness from personal experience that the university authorities, both faculty members and administrative officers, are not merely tolerating, or even mildly accepting, the work of our Menorah Societies in their midst, but are themselves being led to a better understanding of the place which the Jewish problem occupies in the larger problem of their universities and of the American community for whose service they are training the youth of the land.

_Menorah and Religion_

I have said that the aim of the Menorah movement is the study and advancement of Hebraic culture and ideals. The culture of a people is but the permanent expression of its ideals in the various activities of life. Religion constitutes one of the most important of human activities, and we in the Menorah Societies are fully cognizant of its fundamental importance. Indeed, we recognize that the ideals of the Jewish people are perhaps expressed more truly, more profoundly, more eloquently in our religious literature than in any other manifestation of the Jewish genius. We should not be charged with excluding religion, merely because we aim to include more than religion in our purposes and activities.

I happen at the present time to be teaching at the University of Michigan, at Ann Arbor. We have there a Menorah Society, devoted to the general object to which all our Menorah Societies are devoted. We listen to speakers and engage in discussions on Jewish history, Jewish literature, Jewish religion, and current Jewish social, economic and political problems. Side by side with the Menorah Society there exists a Jewish Student Congregation, a body of men and women of which I feel it a privilege to have been one of the organizers and to be a member at the present time, which devotes itself entirely to religious activity, to regular weekly worship. The two organizations do not conflict in any way. It is significant that about ninety-five per cent, if not more, of the members of the Michigan Menorah Society attend regularly the services of the Jewish Student Congregation. Unfortunately, not so large a percentage of the members of the congregation attend the meetings or are members of the Michigan Menorah Society. In the course of time, the relationship between the two organizations will doubtless be adjusted more satisfactorily. But in the experience at Michigan we have a concrete illustration of the spur to religion which Menorah men derive from their participation in Menorah work.

The ideal of the Menorah Societies is a non-partisan ideal. We do not stand for Zionism or anti-Zionism; we do not urge the acceptance of reform Judaism or conservative Judaism or orthodox Judaism; we do not favor the German Jew as against the Russian Jew, or vice versa, nor do we appeal to one social class as against another. We want the Menorah ideal to be broad enough to include every Jew. We do not exclude religion as such from the scope of our interests; we but exclude any insistence upon a particular sect or branch or kind of Judaism. We avoid all partisan activity which may tend to disorganize our Jewish students, which may tend to divide them. That is all.

_A Plea for Tolerance_

I believe that what we need in our universities, what we need in the Jewish community, is more insistence upon Judaism and more light upon the inspiration which Judaism can bring us, and less insistence upon the particular kind of Judaism which you or I or some one else may consider the acme of truth. Indifference to religion and not error in religion is the great danger of these modern times. If we really want religion, if we want to stir again the Jew's traditional passion for religion, if we want to inspire once more the Jew's genius for religion, let us try to understand all aspects and all manifestations of it, let us bend our efforts to a renaissance of religious influence. The future of the Jew in this country will not be determined by the theories or the practices of any one group or sect of Jews. The result will be a composite result, to which the reform Jew and the Zionist, the orthodox Jew and the anti-Zionist, will alike contribute. Let us leave it to the growing generation to determine for itself the content of the theory of life best suited to the future destiny of the Jew. At least, within our university walls let us be tolerant, let us be liberal-minded, let us listen to and understand every man's point of view.

MR. HURWITZ

In the free and honest expression of adverse views which we have heard to-night, this, indeed, has been a characteristic Menorah meeting. It may fittingly be closed by a word from one of our staunchest friends, one of our staunchest friends because he is an ardent and public-spirited Jew and a patriotic American, Justice Irving Lehman of the Supreme Court of the State of New York, the Chairman of the Graduate Menorah Committee. He addresses this word to the convention:

"I am very sorry that I am unable to attend the
convention of the Association this year. I feel that
during the past year we have made some progress upon
which you have reason to congratulate yourselves, but
we must remember that our movement is still far from
having the force and power which I think it deserves.
We have a great and difficult task to perform if we
are to succeed in bringing back to the Jewish youth a
pride in their Jewish heritage and a knowledge of
their Jewish past, and I know that such work is worthy
of all effort. I trust that your convention may
possess the spirit and the wisdom necessary to further
the work, and I wish to renew to you my assurance of
willing co-operation."

II. The Luncheon

_The fifth session of the Convention was a luncheon in the Hotel Gibson, attended by the delegates, university students and graduates in Cincinnati, and members of the Faculties of the University of Cincinnati and the Hebrew Union College. Prof. I. Leo Sharfman, President of the Intercollegiate Menorah Association, was the Toastmaster. Chancellor Hurwitz spoke for five minutes upon the purposes and progress of the Menorah movement. President Abraham J. Feldman of the University of Cincinnati Menorah Society expressed gratification at the honor accorded to his Menorah Society by the Convention and appealed to the graduates and prominent members of the community present for support in the work of the Cincinnati Menorah Society. The other speakers were Dean Joseph E. Harry of the University of Cincinnati, Dr. Moses Barron, Representative from the University of Minnesota, Dr. Louis Grossmann of Hebrew Union College, Dr. Samuel Iglauer, graduate of the University of Cincinnati, Walter M. Shohl, graduate of Harvard University, Dr. Kaufman Kohler, President of Hebrew Union College, Prof. Julian Morgenstern of Hebrew Union College, Dr. H. M. Kallen of the University of Wisconsin, and Dr. David Philipson of Hebrew Union College. Following are somewhat abridged reports of the speeches:_

DEAN J. E. HARRY

I did not know that I was going to be called upon today, or I should certainly have tried to fortify myself, as the old darky in Virginia said when his master sent him down to another part of the plantation to see if the rebels were fortifying the place: "Massa, they am not only fortyfying it; they am fiftyfying it!"

I am glad that our Chancellor here to my right said that the speeches were to be brief. I think that an after-dinner speaker who makes a long speech ought to have about the same punishment that the member of parliament mentioned when he introduced a bill, "The only way to stop suicide is to make it a capital offense, punishable by death."

But I have always tried to avoid redundancy of expression. I would never say a "wealthy plumber," nor a "poor poet," nor for that matter a "poor professor."

"Vessels of wrath, we pedagogues;
Better we were dead,
Who, by the wrath of Peleus' son,
Must earn our daily bread."

Nor would I say an "interesting Menorah Association meeting." That they are interesting goes without saying, if we can judge from the one we had last night.

I am exceedingly interested in real culture, and being an American, and knowing, as I do, what the Jews in America can do for the advancement of learning, of knowledge and of the humanities, I am interested in the Menorah movement, which will tend to bring this about; and it is when we reflect upon the war in Europe today, with all its sickening horrors and what that means to culture (we can hardly comprehend it yet), what an obstacle to learning, that we may exclaim with that old bibliophile, Richard de Bury:

"O pacis auctor et amator altissime! dissipa gentes bella volentes quæ super omnes pestilentias libris nocent."

And by "libris" he meant culture.

DR. MOSES BARRON

Minnesota brings its greeting to the Intercollegiate Menorah Association as one of the very earliest Menorah Societies. It was really originated in 1903, when a handful of students in the University found it desirable to satisfy certain longings by taking up the study of Jewish history and literature. Some of us had found that it was of little avail to cry over the ashes of the past, and we thought that it would be much more proper to try and study the history, the literature, the ideals of the past for the inspiration to be found there, which might better fit us to cope with the problems of the present and the future. Our Society has grown from a mere handful to an enthusiastic company, so that we have from fifty to seventy-five, and even a hundred, attending our regular meetings. I give this fact simply to show what a profound influence the work of the Menorah has been, what an influence it necessarily must have in the future, in promulgating Jewish culture, Jewish thought and ideals.

DR. LOUIS GROSSMANN

I am reminded by our Chairman of the time when he was still a student at Harvard, in the earliest days of the Menorah movement, when I addressed the Menorah Society there. It was in the room of the Chancellor, unless I am mistaken, and there were a number of students. They were grouped about, some in chairs, some sitting on the floor, some perched on window sills, while others improvised seats on the furniture. I felt myself patriarchal in the midst of these young men. It was a remarkable scene and it was a remarkably helpful evening, helpful and refreshing to me. The pulses of youth always beat high and I caught the elation of it. Who would not have been touched by it? Some of these young men have since become leaders in thought and action, and I am not surprised.

Let me make a confession as to that evening. I not only felt a thrill but made also some observations. These young men had their ideals, but they had also their difficulties. And they spoke of them. We had an exchange of thought and of candor such as comes to a man in the ministry and to a teacher of students but rarely. They told me of their doubts. Young men, serious young minds, always will have their doubts. They want to earn their convictions. I hope the day will never come when young men will not insist on seeing things. These young men were quick-witted and ready with repartee and counter-argument, and I saw in each eye a glint of an ideal. The debate was strong, but the ideals were stronger.

_The Power of Ideals_

Ideals are pulses that beat in their own way. An ideal is a fact of the soul; it is more than a definition or an argument. An ideal is always very certain and nobody wants to disprove it, nor can.

I notice the Menorah Association has for its aim the cultivation of ideals. It is natural that young men, with red blood in them, should hold dear the precious dreams of what might and should be. As I look upon ideals now, through the perspective of years, I see they have both strength as well as limitations. But I know that, however much life and experience challenges them, they are the best force in us. I respect and value them so much that I deplore the waste of the least of them. An ideal is a moral ambition, a great wish of a true, even if a bit naive, soul. And it should have the right of way.

Every work in life implies stern necessity and a fine wish. I am reminded of a bridge in Berlin which the Germans have built with inimitable art and truth. There are four groups, each at a corner. On one an elderly man stands erect and writing. It is History, stern and real. At his side stands a boy, lithe and graceful. There are ideals just as much as Law in the affairs of men. On the other side of the bridge stands another symbol of the two forces in Life: a man carrying a bundle, a bent man, who has borne the brunt of the pioneer days, and next to him also a youth. Commerce, however sordid, still implies morality and the generous side of man. On the third side stands the solemn figure of Religion, sober and haggard, the symbol of Faith and martyrdom. And the young man, next to it, seems sprightly and strong. Why must Religion be interpreted as dispensing comfort alone? Should it not also give strength and joy? In the last corner stands Pestalozzi, the teacher, and a boy looks up into his kind face. We crave for action and capability more than for knowledge and facts. And we crave for love more than for truth, and the real truth brings affections and enthusiasm.

In the meetings of your Association you speak often of ideals, you speak of them fervently. But ideals are not merely academic. They are personal. An ideal becomes yourself, if it is yours at all. It is a dynamic force within you. It pervades your whole being. It is an unseen but a very telling strength. It directs you, and it sends you on your errand of life. You cannot rest satisfied merely to know your ideal and to speculate about it. It is the engine of warfare in your career. Study ideals, not to contemplate and analyze, but to emulate them and to fill yourself with them. You have work to do. And work is more insistent than philosophy. You have work to do which no one else can do for you, or may do for you. An ideal is your Self at the highest power.