ge to have been one of the organizers and to be a member
at the present time, which devotes itself entirely to religious
activity, to regular weekly worship. The two organizations do not
conflict in any way. It is significant that about ninety-five per
cent, if not more, of the members of the Michigan Menorah Society
attend regularly the services of the Jewish Student Congregation.
Unfortunately, not so large a percentage of the members of the
congregation attend the meetings or are members of the Michigan
Menorah Society. In the course of time, the relationship between the
two organizations will doubtless be adjusted more satisfactorily. But
in the experience at Michigan we have a concrete illustration of the
spur to religion which Menorah men derive from their participation in
Menorah work.

The ideal of the Menorah Societies is a non-partisan ideal. We do not
stand for Zionism or anti-Zionism; we do not urge the acceptance of
reform Judaism or conservative Judaism or orthodox Judaism; we do not
favor the German Jew as against the Russian Jew, or vice versa, nor do
we appeal to one social class as against another. We want the Menorah
ideal to be broad enough to include every Jew. We do not exclude
religion as such from the scope of our interests; we but exclude any
insistence upon a particular sect or branch or kind of Judaism. We
avoid all partisan activity which may tend to disorganize our Jewish
students, which may tend to divide them. That is all.

_A Plea for Tolerance_

I believe that what we need in our universities, what we need in the
Jewish community, is more insistence upon Judaism and more light upon
the inspiration which Judaism can bring us, and less insistence upon
the particular kind of Judaism which you or I or some one else may
consider the acme of truth. Indifference to religion and not error in
religion is the great danger of these modern times. If we really want
religion, if we want to stir again the Jew's traditional passion for
religion, if we want to inspire once more the Jew's genius for
religion, let us try to understand all aspects and all manifestations
of it, let us bend our efforts to a renaissance of religious
influence. The future of the Jew in this country will not be
determined by the theories or the practices of any one group or sect
of Jews. The result will be a composite result, to which the reform
Jew and the Zionist, the orthodox Jew and the anti-Zionist, will alike
contrib