“The war has destroyed the last traces of the declining Jewish society which had dragged out its feeble existence in the semi-medieval ghettos of Poland and Lithuania. With all their growing feebleness, these communities were yet the last refuge of Judaism in the Dispersion. In them there had still survived something of the old Jewish life, some of the old Jewish institutions, practices and traditions. _These communities also supplied such vitality as they could afford to the attenuated and atrophied Judaism in the communities of the more modern states of Europe and America._” The idea is not at all uncommon—that large infusions of “real Jews” from the Old World ghettos are desirable and necessary in order to keep Judaism alive in countries like the United States. Israel Friedlaender, whose name just at present is held in peculiar honor by the Jews, and justly so, was a man of most enlightened intellect, and he too recognized the service of the ghetto stream to Judaism. In his lecture, “The Problem of Judaism in America,” he speaks about the de-Judaizing tendency of absolute freedom, such as the Jew has always enjoyed in the United States. This tendency, he says, is corrected in two ways—by anti-Semitic influences, and “by the large stream of Jewish emigration, on the other hand, which, proceeding from the lands of oppression to the lands of freedom, _carries with it, on or under the surface, the preserving and reviving influences of the ghetto_.” The same authority, in an article entitled “The Americanization of the Jewish Immigrant,” frankly prefers the Jew fresh from the ghetto to the Jew who has been influenced by American life. He says that he “prefers the kaftan-clad, old-fashioned Jew, with his unattractive appearance and ungainly manners, whose whole life is dominated by the ideals and mandates of an ancient religion and civilization * * * to that modernized, amphibious creature, the gaudily attired, slang-using, gum-chewing, movie-visiting, dollar-hunting, vulgar and uncultured, quasi-Americanized ‘dzentleman.’” The “kaftan-clad, old-fashioned Jew” of whom Mr. Friedlaender writes, is the Polish Jew, 250,000 of whom are coming to the United States as “a preserving and reviving influence” upon Judaism in the United States. Not to use more space, however, on the identity of the normal type of Jew as precisely stated by those who have expressed themselves on this subject, it is possible to preserve the idea and add its logical complement, by quoting some testimony on the Jewish view of Americanization. What now follows is of special interest because it is so generally stated and received throughout Jewish circles, that the center of Jewry has shifted to America. That is the form in which Jewish spokesmen make the statement: they say “America,” not the United States.