“Dogmatic Christianity in the course of centuries may disappear; Trinitarianism may be succeeded by Unitarianism; but the words of Jesus will still continue to move and cheer the heart of man. If Judaism does not, as it were, come to terms with the Gospels, it must always be, I am inclined to think, a creed in a corner, of little influence and with no expansive power. Orthodox Jews would, I suppose, say that they want no more. Liberal Jews should be less easily satisfied” (p. 906). We can certainly understand the state of mind of these Jews; but they themselves ought also to understand it aright. They would then see that their state of mind has no relation to the question of “orthodox” and “liberal” Judaism in the usual sense of the words. A Jew may be a liberal of liberals, without forgetting that Judaism was born “in a corner” and has always lived “in a corner,” apart from the great world, which has never understood it, and therefore hates it. Such was the lot of Judaism before the rise of Christianity, and such it has remained since. History has not yet satisfactorily explained how it came about that a tiny nation in a corner of Asia produced a unique religious and moral point of view, which has had so profound an influence on the rest of the world, and has yet remained so foreign to the rest of the world, unable to this day either to conquer it or to surrender to it. This is a historical phenomenon to which, despite a multitude of attempted answers, we must still attach a note of interrogation. But every true Jew, be he “orthodox” or “liberal,” feels deep down in his being that there is something in the spirit of our people—though we know not what it is—that kept it from the high-road taken by other nations, and impelled it to build up Judaism on those foundations for the sake of which the people remains to this day confined “in a corner” with its religion, being incapable of renouncing them. Let them who still have this feeling remain within the fold; let them who have lost it go elsewhere. _There is no room here for compromise._ Footnote 167: _Jewish Quarterly Review_, January, 1897, p. 187. Footnote 168: Notes of this kind are found right through the book (see e.g. pp. 498-503, 691-3, and many other places); and it is unfair of some Jewish critics to have passed over this fact in silence, and to have described the book as though it were throughout simply an attack on Judaism. Footnote 169: Introduction, pp. xvii. xviii. ci. Footnote 170: [The story is that a heathen made this demand of Hillel, whose reply was: “What is hateful to thyself do not unto thy neighbour—that is the whole _Torah_, and the rest is commentary: go thou and fulfil it.”] Footnote 171: _Das Judentum und seine Geschichte_ (2nd edition), p. 26. Footnote 172: