with this
shifting, the problem of life becomes a problem not of individual, but
of social life. I live for the sake of the perpetuation and happiness
of the community of which I am a member; I die to make room for new
individuals, who will mould the community afresh and not allow it to
stagnate and remain forever in one position. When the individual thus
values the community as his own life, and strives after its happiness
as though it were his individual well-being, he finds satisfaction,
and no longer feels so keenly the bitterness of his individual
existence, because he sees the end for which he lives and suffers." Is
not that the very essence of the truly triumphant twentieth-century
democracy?

_The Two-fold Command of Noblesse Oblige_

SUCH is our inheritance; such the estate which we hold in trust. And
what are the terms of that trust; what the obligations imposed? The
short answer is _noblesse oblige_; and its command is two-fold. It
imposes duties upon us in respect to our own conduct as individuals;
it imposes no less important duties upon us as part of the Jewish
community or race. Self-respect demands that each of us lead
individually a life worthy of our great inheritance and of the
glorious traditions of the race. But this is demanded also by respect
for the rights of others. The Jews have not only been ever known as a
"peculiar people"; they were and remain a distinctive and minority
people. Now it is one of the necessary incidents of a distinctive and
minority people that the act of any one is in some degree attributed
to the whole group. A single though inconspicuous instance of
dishonorable conduct on the part of a Jew in any trade or profession
has far-reaching evil effects extending to the many innocent members
of the race. Large as this country is, no Jew can behave badly without
injuring each of us in the end. Thus the Rosenthal and the white-slave
traffic cases, though local to New York, did incalculable harm to the
standing of the Jews throughout the country. The prejudice created may
be most unjust, but we may not disregard the fact that such is the
result. Since the act of each becomes thus the concern of all, we are
perforce our brothers' keepers. Each, as co-trustee for all, must
exact even from the lowliest the avoidance of things dishonorable; and
we may properly brand the guilty as traitor to the race.

But from the educated Jew far more should be exacted. In view of our
inheritance