There he will solve his own inner problem; and the external problem, created by the persistence of anti-Semitism, will solve itself almost automatically. For it cannot be repeated too often that the Jew's external problem can only be solved by the solving of his internal problem or problems. Anti-Semitism cannot be successfully combatted in the Diaspora; it can only be countered in and through a Jewish Palestine. In Palestine the Jew will find himself once again; there he will find his God and rediscover his Jewish soul. He will release his creative energy, found his own culture, and cease to be a pensioner upon the charily doled out good-will of the world. Rather will he develop his originality, and send forth from the motherland his peculiarly Jewish contribution to human civilization, which the world will accept with better grace at this distance than it does today from a proximity too close for mutual comfort.

Judaism, as developed by the Eternal Jew, is not a mere theology: one might call it an inspired biology. To the writer in the New Testament, and many an earnest Christian theologian, Judaism has appeared only a mass of legal enactments, tinged with what by both an error of history and of language has come to be called "Pharisaic" hypocrisy. But there is something in the spirit of the Pharisee which defies meticulous analysis, as it defies the greatest analyzer-Time: something that readily discloses itself to loving insight in the light of eternal values. And because the Church had unfortunately missed this Somethingthis Everlasting Pharisee Spirit—it construed Judaism to be merely a life of law. But it is not that: rather is it a law of life, the most glorified expression of the "will to live". To this law all things have been and are subordinated; even the Jewish religion with its distinctive ceremonial served chiefly as a means of assuring the preservation of the Jewish type. However, if in the past this law expressed itself mainly through exclusive Ghetto observances, today, when Talmudic Judaism has broken down and ritualism fails as a mode of self-realization; today, when the whole basis of Jewish life must be shifted and the Jewish problem viewed from a new angle: today it is the Land that must serve as the instrument of the survival of the Ancient People. Survival? No-rather call it a revival: not merely the feeble

gesture of a people that has outlived its usefulness and does not know how to withdraw gracefully from the scene, but the determination of a tremendously vital race to live fully, and live gloriously. Call it, if you will, survival, but survival with a purpose: not merely brute self-preservation, rather preservation of the Self; not a Darwinian survival of the fit as much as a survival of the wit, of that fair Emersonian "symmetry that reaches as far as the wit”, which to the sage of Concord was the high attribute of race individuality, and which must by all thoughtful men be acknowledged as the inalienable possession of every selfrevering member of the families of the earth.

The Jew of today, the Jew steeped in the noble Pharisee spirit and tradition as here conceived (I love to call him the Modern Pharisee), is convinced that in Palestine this symmetry of the racial structure can be restored, enhanced and raised to its highest pitch of perfection. The Jew needs to be humanized; to learn and unlearn a great many things. He must secure a new education in freedom, a new skill in self-management. He must rid himself of the "reproach of Egypt" of the many faults acquired in the land of the stranger. He must retain only what was best in his past life and training, and slough off what may mar his character and conduct. For example, the old dialectic studies of the Jewish school made undoubtedly for nimbleness of intellect; but such nimbleness is its own nemesis. The kind of mentality that answers one question with another is, for all its keenness and subtlety, unfit to adjust itself to the less idiosyncratic mind of mankind at large. The Jew must learn how to face difficulties squarely, man-fashion; how to meet them without subterfuge, shortcut or loophole. He must also learn that Mind is but one-half of man's being, while Spirit is the other half-and the better half at that. Rationalism has been his bane, nationalism will prove his boon: for only through a wholesome national existence in Palestine can the Jew again be attuned to the Call of the Infinite. He who erstwhile drew from the Jordan the waters that refreshed the heart of the world, and heard the Father whisper in the mysterious silences that brooded over the mountains of Judea, must return to the same old fountain-head of inspiration, and interpret for mankind the speech of the mute

skies. Truth ever grew out of the Palestinian soil: it will sprout afresh from under the plough-shares of the Zionist pioneers. Zionism, in a word, is naught else than a stupendous scheme for the reeducation of an entire race!

There will be those to ask, What warrant is there for the expectation that the Jewish race can be reeducated and refined in Palestine, its character restored, nay, exalted? The answer is that, as a matter of fact, this miracle has already been accomplished. First, there are the much-admired Jewish colonies. Then, it is no exaggeration to say that within the last three or four decades Jewish Palestine has given birth to and nurtured a new human type. Unmarred by the stigmata of the Ghetto, without a vestige of queerness or abnormality, yet intensely individualistic-the neo-Hebrew of the flashing eye and erect stature exhales a breath of freedom in a way that must amaze any beholder who has only known the Jew, emancipated or not, of the Diaspora. Lastly, there is the miracle of the revival of the Hebrew language. No outsider can have an adequate idea of what it meant to make the ancient tongue of prophet and psalmist live again on the lips of the neo-Palestinians. It meant the creation practically of a new language on the basis of the old; and it is simply marvelous how fast the modern Hebrew language is becoming a flexible medium of expression for both literary and everyday uses. And the young Palestinian Jews, even the little children, are passionately devoted to their old-new language, which they regard as the symbol of their "new freedom". "Sabhtha" (granny), said the three-year old scion of a wellknown Palestinian pioneer family to the grandmother who held him in her lap, "sabhtha, why dost thou speak Yiddish? Dabberee 'Ibhrith! Speak Hebrew!" "I can't," replied the grandmother who had emigrated from Russia. And then, once again the three-year old wisdom: "Dost see, sabhtha, how broken thy teeth are; that comes from talking Yiddish: speak Hebrew, and thy teeth will be all right again.' The sage advice of the tot expresses to perfection the conviction of the best minds among Jews of today that by going back to the old home and the old culture all that is broken in Jewish life will be repaired and made whole again. Upon this conviction rests the establishment of

the Hebrew University on Mount Scopus, which may yet gather into its halls the greatest intellects of Jewry—and of the world too-an Einstein, a Bergson, a Brandes.

These things have been achieved under the greatest difficulties: how much more will be accomplished when the Jew obtains full autonomy! But, some ask, What of the Jews that cannot or will not return to Palestine? The answer is that Palestine is not a solution for the individual but for the group. The chief purpose is not that Jews be saved but that the Jew be saved, that the type be preserved. The fate of those who elect not to return may be ultimate absorption; but should this not be the case, they too are sure to bask in the reflected glory of the new Jewish life in Palestine, and in consequence will find that prejudice will gradually disappear, and the maintenance of a dignified Jewish life, within certain limits, will be possible. It is however to be expected that if the Palestinian experiment proves successful, Jews will want to return; and, moreover, room will be found for practically the entire race, or at least for a representative part thereof. And that will be the last of the Jewish problem.

Hence we are once again back at the cardinal point: You cannot solve the Jewish problem from without, you must solve it from within. You cannot meet anti-Semitism with arguments, you must counter it with action, with a definite programme. You cannot forever and aye contrive new replies to the charges hurled at the Jewish people: you can best refute them by raising a new attractive Jewish type in Palestine. For the only possible answer to a stubborn, persistent anti-Semitism is a purified and exalted Semitism.

How stubborn, indeed, is anti-Semitism! And how illogical! How can any anti-Semite consistently oppose the reëstablishment of a Jewish Homeland in Palestine? Anti-Semitism involves the proposition that there is no room for the Jew in the Western world. On this point the Semite is in full agreement with the anti-Semite. However, the corrolary of this proposition is that if not in the West then in the East. But what logic is there in barring the Jew both from the West and the East? The blood of hundreds of thousands of Jews slain in Poland, Russia, Ukraine and Hungary cries from the ground, repeating

the eternal question, to the tune of the tramping feet of sixhundred thousand Jewish orphans: "Wohin?"—whither? Whither shall they go? There must be some spot on God's earth which the Jew might call his own, and where the age-long man-hunt of which he is the perennial victim might come to a halt. Why, even the recent history of Palestinian events has shown that pogroms are just as easy under a Jewish High Commissioner as under a Russian Chinovnik. But this thing cannot go on for ever! The Jew cannot be destroyed, even though mankind were resolved to exterminate him. And he cannot be pushed off the globe: the Martians have not yet declared their intention of receiving the Jew as full-fledged patriotic citizens of Mars-apart from obvious difficulties of transportation. But way is is open to Palestine; and one fails to understand how any true anti-Semite can refrain from supporting Zionism.

the

If but the anti-Semite were as much in agreement with the Semite touching the Jewish question as the Semite is with the anti-Semite! Chesterton, in his New Jerusalem (a name for the Old Hatred) puts forth the topsy-turvy idea that Zionism will best succeed if it fails. To him the value of Zionism lies in the mere geste. But why not be consistent? If he objects to the presence of the Jew in London, and also in Jerusalem, where in the name of common sense, let alone humanity, shall the Jew go to?

III

We will now turn to the second aspect-the universal aspect of the Zionist ideal. Zionism insists that the civilized nations of the world have a vital interest in the restoration of the Jew to Palestine. And this not from the negative standpoint of ridding themselves of their Jewish citizens, which they may not succeed in accomplishing; but from the positive standpoint of advancing the cause of human civilization.

For beneath all the alleged perversions of character and conduct we so often hear of, there still beats the same Jewish heart that has ever created the most beautiful dreams of the world. And in saying this, the thought suggested is not that the Jew wishes to be a pensioner on his own past, and therefore asks for Palestine as an Old Folks' Home for a decrepit people; but that,