tional separation untenable, the remaining recourse in a sociological problem of this nature, is geographical separation. Even this has been imposed upon the Jew through the pale in Russia and the Ghetto in Germany. But this is spurious separation—a separation of prejudice and defense; in the latter sense, in the same spirit we separate a criminal when we commit him to prison. This is not separation, but confinement. In geographical separation, in the wider sense, however, there is hope of a true solution. The basic source of friction arising from “consciousness of kind” aggravated by continual mingling and competition, is thus eradicated. Living on a territory primarily their own, unhampered, and unobtrusive, they can develope freely and undisturbed into a rounded homogeneous people; and instead of a world of prejudice to suffer, they can have the world of men as co-workers. This is the scientific relation of Zionism to the Jews. It is the scientific solution of their unremitting abuse and their everlasting suffering.
It is, however, not without its price. Adaptability to a new environment must entail positive sacrifices and serious hardships. But the end justifies the cost. With all their present freedom, the choice of occupations is to them necessarily
limited, and the rising generations of young Jews are ever at a disadvantage. The selection of their life work is confined to activities of a certain defined general character. As soon as, for instance, the Jew enters agriculture, his isolation from the body leaves him a lost factor to the race. A territory of their own would open to the Jews every variety of industry; and every side of their character would have equal chance for complete development. Their own genius as a race would have free play and an adequate opportunity for self expression. Their natures would become better balanced and more rounded,—living more complete lives themselves they would give the world a purer culture,—something distinctively and essentially their own. But in addition to these two gains, freedom from race contest and harmony of character, comes the greatest advantage, pride in nationality. This is a sentiment and a satisfaction the Jews as Jews to-day cannot enjoy and do not, doubtless, any longer appreciate. They have their great men; their great achievements; their great history and their territory will give them a great future. What they cherish in their history, their men, and their deeds, yields them great satisfaction and pride; their future in their own land will give them inspiration and hope.
In the Subway Car
I sat in the roaring car of the Subway train and continued to stare over the edge of my newspaper at the mottle-bearded face of the shabbily dressed individual opposite. Where had I seen those brilliant-black, twinkling eyes before? that small beak-shaped nose, those mobile lips? I tugged with all my might at the gates of my memory, so to speak, and at last they yielded. Why, if that wasn't old Mendel Kopelsky! What? You have never heard of Mendel Kopelsky? Why, where have you been raised, on Fifth Avenue or Riverside Drive? Mendel Kopelsky is the greatest, the most wonderful mimic and funmaker, and singer of songs in the whole
region between Houston and Cherry Streets!
I almost jumped from my seat when I recognized him,—but I restrained myself. A young, practising lawyer, with an ever-increasing clientele cannot afford to be seen jumping from his seat at the sight of an elderly mottle-bearded Jew, in a long, loose, bottle-green, worn-out overcoat, a derby hat that touched his ears, and enormous shoes, the points of which almost touched each other as he sat on the edge of his seat. Besides, he held in his lap a large wicker-covered bottle, and everybody knows that a Jew carrying such a bottle is a “brandy-peddler.” I lowered my news-