ity has been the Zionist organization and the Independent Order B'nai B'rith.
Among the sentiments of most powerful operation upon the human heart, and most highly honorable to the human character, are those of veneration for our forefathers, and the love for posterity.
Respect for his ancestors excites, in the breast of man, interest in their History, attachment to their character and their religion, concern for their errors, involuntary pride in their virtues.
Love for his posterity spurs him to exertion for their support, stimulates him to virtue for their example, and fills him with the tenderest solicitude for their welfare. These sentiments are wise; they are honorable; they are virtuous; their cultivation is not merely innocent pleasure—it is incumbent duty.
The men who founded these institutions were filled with a profound love of their religion and their people, and deplored the chaotic conditions that existed among our people.
Prior to the life and activity of these Institutes, all schemes of solution were purely individualistic. The people had not been taken into confidence. Some great and powerful individual would conceive a scheme to end Jewish misery, and single-handed try to carry it out. In a measure, these efforts have been successful, at least in securing temporary relief. The weakness of the success of these measures is to be found in the shortness of its duration.
The solution offered by Zionism and Bnai Brithism though at variance in many respects, yet marked a new method on the part of our people to put an end to their difficulties; namely by organized effort,—each calling upon the Jews to put their shoulders together as a unit.
Since then a number of other organizations have come to life —who recognizing the meritorious beginning of these two institutions, have included in their platforms to do all in their power to
help the oppressed people.
However, Zionism and Bnai Brithism may be said to exist where Our People are largely represented, and are therefore in a better position to study the problems and to enlist thousands where the others may not be able to enroll hundreds, and ultimately to point out the road which will lead the oppressed of our co-religionists to Freedom.
It is not my purpose at this time to dwell upon the differences which exist between these two great institutes which respect to their proposed plan of solution, nor to indicate but that could. work in unison. Suffice it is to say, however, that they both unremittingly appeal or ought to appeal to the Jewish People in all walks of life.
Upon the very threshold of entering into Membership in both of these great institutions the novitiate is made to understand that the organization has not only for its aim to help the Jew, but that at the same time, its cardinal principle is to try and keep Judiasm alive. In the meetings, the distinction of wealth, class, position and power are all eliminated and social standing put aside they are truly democratic and both enjoy the confidence of the thinking Jewish people.
Organizations of its kind are essential and are needed to centralize all available forces and to educate the Jew throughout the world as to what is the imperative need of the hour and what we have a riecht to expect from them. .
We realize that the solution will not be reached in a day. Ours may not be the privilege of carrying out the scheme, or solving the problem, but we should not shirk our tasks.
The moral influence of these institutions, has steadily widened from time to time and has become a power for good, so effective, and so far reaching, that it has been felt from one end of the land to the other. This union would surely mark a great event in the history of the Jew.