No doubt many and many a Gentile parent in New York, Boston, Louisville, Dallas and other American cities has witnessed the spectacle of Jewish teachers and “welfare workers” instructing Gentile children in the principles of Americanism, but did anyone ever see a Gentile teacher instructing Jewish children in Americanism? Recently when the American Legion asked permission of the government to establish Americanization classes at Ellis Island, where tens of thousands of Polish Jews gain entry into the United States, the reply was a refusal, and the reason was that all the space for charitable institutions was already taken. What charitable institutions? How many of them were Jewish? “The beginning of this decay,” says Israel Friedlaender, referring to the effect of modern life on Judaism, “is obviously coincident with the beginning of Jewish emancipation, that is to say, with _the moment when the Jews left the ghetto to join the life and culture of the nations around them_.” Mr. Friedlaender even went so far as to say that pogroms against the Jews were “fortunate” in that they drove the Jews back to their Judaism—“_Fortunately_, however, Russian Jewry was halted on its downward rush toward national self-annihilation. The process of assimilation was cut short by the pogroms, and ever since then the Jews of Russia have stood firmly their ground * * *” That may be the reason why some Jewish spokesmen of the Jews in America are trying to make this series of articles appear as a “pogrom.” There is plenty of evidence to indicate that Jewish leaders have regarded “pogroms,” in modern times at least, as very useful in preserving the solidarity of Jewry. However, those who are responsible for the present series of articles, much as they hope to benefit the general situation of the humbler Jews by showing the use which the leading Jews are making of them, must decline to be counted among those who justify “pogroms” on any ground whatsoever. Justice Brandeis, of the United States Supreme Court, is also an exponent of the idea that, released from ghetto influences, the Jew becomes less of a Jew. He says: “We must protect America and ourselves from _demoralisation_, which has to some extent _already set in among American Jews_. The _cause of this demoralisation is clear_. It results, in large part, from the fact that _in our land of liberty all the restraints by which the Jews were protected in their ghettos were removed_ and a new generation left without necessary moral and spiritual support.” Justice Brandeis is a Zionist on these very grounds. He wants the land of Palestine because there the Jews, as he says, “may live together and _lead a Jewish life_.” Not the United States, but Palestine, is Justice Brandeis’ hope for the Jews; he says of Palestine that “_there only can Jewish life be fully protected from the forces of disintegration_.”