In my essay I argued thus: Seeing that the Law of Moses is entirely based on the welfare of the whole nation, so much so that it has no need to appeal to belief in future reward and punishment (a belief which was known in Egypt in very early times) in order to satisfy the individual, we are justified in inferring the existence at that time of a very strong national sentiment in the whole people, or the most important section of it; and it was only through historical circumstances that this sentiment afterwards lost its force. Thus we are at liberty to believe that by appropriate means it is possible to revive to-day in our people a sentiment which it already had in ancient times. To this our critic replies: “If the Law looked only at the general good, that is not because at a certain time the spirit of individualism did not exist in Israel, but because the Law is practical and reckons with facts. We see that the individual is exposed to all kinds of accidents and misfortunes. How, then, could a practical Law like ours guarantee individual happiness, which is unrealisable?” I have tried my hardest, Heaven knows, to discover what this means, but in vain. It simply proves my point. For if Judaism is realistic, and if the happiness of the individual on earth is unrealisable, and if at the same time there was no national sentiment, and the people attached no great importance to the well-being of the nation as a whole—then how could Judaism be content with promising a reward which could not have much value as an incentive to right living, when it might have done as other religions have done, both before and since, and as it did itself at a much later period, in response to the needs of the time: namely, have promised every individual a reward in heaven?