This exclusiveness goes down through all human relations. The Jew has one counsel for non-Jews and another for himself in these matters. Of the non-Jew he demands as a right what he looks down upon as shady privilege. He uses the Ghetto as a club with which to bludgeon the non-Jew for his “bigotry,” when as a fact he chooses the Ghetto for well-defined racial reasons. He condemns the non-Jew for the exclusion of the Jew from certain sections of society, when as a Jew his whole care is to keep himself unspotted from that very society to which he seeks entrance. The Jew insists on breaking down non-Jewish exclusiveness while keeping his own. The non-Jewish world is to be public and common, the Jewish world is to be kept sacrosanct. Read the teachings of this enlightened leader of Jewry as published by the B’nai B’rith. He favors the public school for non-Jewish children, not for Jewish children; they are to be kept separate; they are the choice stock of the earth: “Because the government tenders free education, it does not follow that it must be accepted; if education be made compulsory, it does not follow that government schools must be attended.... As a citizen I favor free schools, because the education they afford, imperfect as it is, is better than none, and society is benefited thereby; but as an individual I prefer to pay to support free schools and send my children to more select places.” (Page 253) He speaks of the fact that “all classes of children frequent the public schools” as an argument against Jewish children going there. “In my judgment, Jewish children should be educated in Jewish schools.” (page 254) “Not only is it a positive and direct advantage to educate our children as Jews, but it is absolutely necessary to our preservation. Experience has shown that our young people will be weaned from our people if allowed indiscriminately to associate with the Gentiles.” (Page 255) Discussing the possibility of Jews losing their crudeness, Mr. Levi asks, “How shall we best accomplish that end?” Then he quotes the frequent answer: “Since the exemplars of gentility most abound among the Gentiles, we should associate with them as much as possible, in order to wear our own rudeness away.” He meets the suggestion this way: “If gentlemen were willing to meet all Jews on a parity because they are Jews, we should doubtless derive much benefit from such association. But, while it is true that no gentleman refuses association with another because that other is a Jew, he will not, as a rule, associate with a Jew unless he be a gentleman. As we are far from being all gentlemen, we cannot reasonably expect to be admitted as a class into good society. So, better keep by ourselves,” concludes Mr. Levi. (Page 260)