This may be seen generally in the case of Yiddish alone. Yiddish, as you know, is a German dialect; it is middle high German in its base, and German is an inflected language; its rhythms are essentially long, periodic, indeterminate, radically different from the rhythms of Hebrew, involving a different kind of co-ordination and mode. But compare Yiddish with German, and you find quite an antagonistic literary quality. Yiddish reads like the Psalms, and the Bible, and the Talmud; it doesn't read like German until it is Germanized. The whole genius of the tongue has been altered by Jewish use so that its spiritual quality has taken on the quality of the race that uses the tongue, and its literary kinship has become Hebraic. Again, there is this whole mass of neo-English, neo-Russian, neo-German literatures which, written by Jews, deal with the life of the Jews, with their interests and character. This is not religious. What is its relation to Jewry? Yet again, there is any number of Jewish individuals, among whom I must count myself, who find it impossible to adjust their consciences with any official type of theological doctrine, who are interested in discovering the truth, and are compelled to acknowledge that no truth has been discovered finally, once and for all; there are hundreds and thousands such. What is to be their relation to their people if Jews are to be considered members merely of Judaistic sects? Yet Jews they are, and if they do not contribute directly to Judaism, they do contribute to Hebraism. Hebraism stands not for that particular expression of the Jewish mind, religion, but for all that has appeared in Jewish history, both religious and secular. The term Judaism stands for that partial expression of the Jewish genius which is religious. _The Ethical Motive of Judaism_ It has been said that the genius of the Jew is entirely religious. I do not think that that is historically a demonstrable proposition. For the dominant motive even in Judaism is not a religious motive. It is an ethical motive. Judaism does not conceive its God as requiring man to be damned for his glory. It conceives its God as an instrument by the worship of whom "thy days may be lengthened in the land." Righteousness and not salvation is the aim even of the Jewish religion. Hebraism is the name for this living spirit which demands righteousness, expressed in all the different interests in which Jews, as Jews, have a share--in art, science, philosophy and social organization and in religion. Hebraism, hence, is a wider term than religion and its continuity embraces, but is not embraced by, the continuity of religion.