d into the Menorah language,
means, as I understand it, correct knowledge of Judaism, of our Jewish
history, our Jewish past, our Jewish heritage, our Jewish religion,
and pride in all this Judaism--a knowledge and pride that alone can
enable us to know what Judaism truly is, and what its work and its
mission for the present and the future must be, that alone can enable
us to live positively and constructively as Jews and perpetuate our
Judaism for the blessing of ourselves, our children, and all mankind.
So I interpret the Menorah movement. And I heartily welcome such a
movement, whose aim is the awakening of our Jewish college young men
and women to a wholesome and genuine appreciation of themselves, of
the Jewish side of their lives, of their Jewish consciousness and
Jewish obligations, of the full meaning and responsibility imposed
upon them by their subscribing to the name Jew, and their adherence to
the religion of our fathers. We must look to our college-bred Jewish
men and women to become the guiding spirits in our Judaism of
to-morrow and of all the future. And I say, "Thank God for any
movement that must surely lead to this goal."

DR. H. M. KALLEN

Since this seems to be the occasion for reminiscence, I want to take
the liberty of recalling for you an episode of the formation of the
Menorah Society at Harvard. It turned on the question of the right
form of stating the object of the Society and you will remember
perhaps that the object is stated in these terms: "The Harvard Menorah
Society for the study and advancement of Hebraic culture and
ideals"--not Jewish, not Judaistic, but Hebraic. The persons who
agitated the use of the term Hebraic had certain very definite
literary and historic and social relationships in mind.

To begin with, the word Judaism, in the English language, stands
exclusively for a religion. It is co-ordinate with the word
Christianity, the word Buddhism, the word Zoroastrianism, with any
word that stands exclusively for a religion. Now in the history of the
Jewish people, there was a time when Judaism did not exist, and if I
understand the gentlemen who represent the Reform sect correctly--I
speak under correction--the intention of the Reform movement is a
reversion in fact to the religious attitude of the pre-Judaistic
period in the history of the religion of the Jewish people. It is
"prophetic" or "progressive Judaism" for which they stand, I gather,
in contrast with the "Talmud