The second is in dispute, but is by no means beyond consideration, especially by Jews. In these matters the Jews are much wiser than the so-called Christians. There is among the Jews “the law of the brother” and “the law of the stranger.” The “law of the stranger” permits several important things which the “law of the brother” prohibits. The Jews have been treating the rest of the world, often intentionally, sometimes as a matter of course, according to the “law of the stranger.” This is one of the influences which has helped to solidify Jewry against the rest of the world. Suppose it should be shown that the people in whose lands the Jews have never been persecuted, the people of those lands to which the Jews have never been “driven” but to which they have hopefully and joyfully come, are not “strangers” and are not to be treated as “strangers” and, so far from being “strangers,” are really the leaders and rulers of that ethical stream of influence of which the Jews, but for their disloyalty to their destiny, might have been an important part! Suppose it should be shown that Judah, the “driven” part of Israel, has been blindly attacking the “led” part of Israel. Suppose it should be shown that Judah is not the Israel upon whom great destiny is to come, but a small part of that Israel and not even a participating part, until it “returns, returns, returns.” If these things should once take hold of the intensified consciousness of Judah, as facts, there would be such a change in human society in general, such a change in the Jewish situation in particular, as would make a return to Palestine a mere summer excursion in comparison. Jews are thinking about these very matters now. They are thinking from within. They are seeking a reason (the thoughtful among them) for the sense of unfitness which they feel when they adopt the traditional attitude of enmity toward the “others,” the “others” in this case being the Anglo-Saxon peoples. The reason for this sense of impropriety is that here, in this land, the Jew will have to change his attitude of antagonism and dwell in peace as in a land prepared for him. Not as lord of it, by any means, but as a grateful wanderer at last come home. Not as ruler, but as adding his bit to the righteousness, prosperity and peace of the people. It is not a question of religion. Let the Jew get back his Mosaic religion—it is the most perfect social system ever devised and directly contrary to the practical modern Jew’s idea of things. It is not a question of intermarriage. Let the Jew keep as long as he pleases his idea that he is racially different. The suggestion of intermarriage is a crude one and always indicates a lack of grasp of the Jewish Question. Let the Jew keep all his traditions. They are not objectionable in any way; the slightest regard for them can only hold them as romantic. But let him shed his false notion of “the Jew against the world!”