In a subsequent part of this pamphlet will be found, in brief detail, a plan, which the necessity of the case itself seems to suggest as the best means for ameliorating the condition of the Jewish body; and I only refer to it shortly here, in order to state succinctly the objects to be attained, and previously to an attempt, to show our brethren of all classes and of every grade, how intimately the interest of each is bound up with that of the whole. It is clearly admitted that the children of the poor are not sufficiently educated, or sufficiently instructed in the means of procuring their subsistence, an evil which not only affects the present generation, but spreads its baneful influence wide and deep into the future, and may affect all the interests of our posterity. One great portion of the plan, therefore, is to provide the means of education, to be governed and guided according to rules which experience and observation have proved to be the best, as selected from various institutions and from Schools of Industry in this country. Another principal feature of it is, to enlarge and strengthen the power of the numerous charitable societies in existence, by providing a building adapted to the whole, and which, by creating a unity of purpose and management among the various administrations, will give a much larger scope of action to the respective charities. A third portion of the plan regards an adequate provision for an Anglo-Jewish press, which will be found not only subsidiary to the objects already alluded to, by publishing to our brethren every thing connected with those objects, but will be seen to be in itself a most powerful instrument for our mental advancement; and as it is requisite that such great and important ends as these should be guided and controlled by one power, so that each portion of this plan should lend to, and receive mutual assistance from, the others, so that no differences of view should intercept or mar the common benefit, it has been considered requisite to provide for the constituting of a supervising committee or central council, who would have the superintendence of all matters not ecclesiastical.
Let us contrast in our minds, for one moment, the present state of things, with what an advantageous position we should hold, as a community, if a plan like the above were in full and fair operation. Let us "look upon this picture, and on that;" and who is there among us that will not say, in the communings of his own soul, "This is a concern in which it behoves me to exert every energy and power which the Divine Author of our faith has bestowed upon me"? And while all can bring their meed of power and energy to the task, to each, according to his views, his feelings, or his rank in life, some peculiar inducement appears for taking part in so laudable an undertaking.
I would ask the religious man, be he Jew or not, Is not a proper observance of religion to be expected rather from the instructed than the debased mind? Putting aside every high command to assist the needy, is it not a duty to improve the worldly welfare of your fellow man, giving him, at the same time, means which will develop his mental faculties, and induce him to join you in prayer, and lead him to the better observance of all his religious duties? To you, then, worshipper of the Supreme Being, I appeal to join in this undertaking: your future hopes, as well as your worldly welfare, are linked with the fate of the poor and unenlightened Jews. Assist them—instruct them—extend the provision for them in old age—let not the prejudices which spring from worldly differences, or the rancour of sectarian feeling, blind you to the great good you may achieve. Join early in the glorious work—come even singly to combat with darkness and disgrace. Every man may be the vanquisher of one illiterate spirit, and bear him from ignorance and evil to knowledge and the brightness of everlasting good. It is your duty especially, preachers of the word of truth, to disseminate these principles from your high places; for by opening the minds of the ignorant you teach them to laugh to scorn the sophisms of conversionists, and enable them to judge better of their religion and THEMSELVES. Unite yourselves then, ye pastors; cry aloud, "There is a feeling of hope stirring among the Jews—they seek for instruction, let us help them!" Address your exertions to inform those who know less than yourselves—and you will have the inestimable satisfaction of perceiving that the precepts of morality and virtue will make their way with redoubled force to the hearts and understandings of your hearers; that you will be enabled to impart to all, whatever religion affords of hope and consolation and gladness; cheering the afflicted in the hour of his adversity—proving to the doubting spirit that "truth and good are one," and, in the exercise of your sacred functions on unclouded minds,
"Allure to brighter worlds and lead the way."
In the prosecution of this scheme many advantages are offered, which to the trader and mere man of the world are of considerable importance, by bringing all our charities to a focus. Setting aside the great saving that could and would be effected in the management by united efforts, a much larger sum might be given to the legitimate object of each charity, and a systematic and efficient check upon each person receiving relief could be accomplished.
The vast sums annually given to established charities and benevolent institutions, form but a small item in the sum total of expenditure for charity. Tradesmen, and indeed individuals of every class, are in the habit of making continual donations to persons unknown, and frequently unworthy. To those, then, whom these considerations principally affect, I would say,—Put all your charities under a salutary control, and, under a united management, sink for once the mere desire to be chairman, committee-men, and managers. Act with others, and not as if you only were patrons and founders of the institutions you wish to see flourish. Unite for the purpose of doing good, not for granting patronage. Assist in educating the poor and needy, whether orphans or otherwise, and in afterwards placing them as apprentices. As the honesty of their character, and the diligence with which they exercise their calling become developed and known, so will your reputation as honourable tradesmen increase. As they will have received the advantage of an education, in which religion and morality will have been combined with whatever is necessary for their support through life, no imputation of chicanery—no supposition of dishonesty will attach itself to them, and your word will be taken. When their religious observances are known, they will be appreciated; and your pledge of honour as a Jew will be guarantee for the quality of your commodity. Thus everything is to be gained, and the accomplishment is within your own power. Will you quietly sit by and hear vituperation heaped upon your creed and upon yourselves, without being roused to the slightest effort? I will readily admit that it is only the prejudices of the ignorant and vulgar which draw the distinction between yourself and the Christian: enlighten him therefore where requisite; associate as much as possible with him; let your press address him; prove by your acts, your words and dealings, the falseness of his assertions against you, and his sneer loses all its sting from its inapplicability. Let the phrase, "He is a Jew in his dealings," be an honourable testimonial, equally as desirable to you as that "He acts like a Christian," is to our fellow-citizens of the faith alluded to: and let those who think that the only worth of the Jewish religion is to be measured by the purchase-money offered for apostasy from it, find that the price they pay is only a bribe for seeming assent from the outcasts of society, and that the very worst and lowest Jew is sufficiently informed to know that he will not be raised by becoming a bad Christian, or an infidel. It is equally clear that a bad Jew will never make a good Christian: and I am not quite sure if we ought not to be thankful for the removal of such an excrescence from our body.
In turning to those who are sometimes termed our aristocracy, that is to say—the wealthy portion of the Jewish community, I would ask, Are you contented that the stigma which unjustly presses on the Jewish name should longer continue? I am free to admit that the Christians rather than the Jews require to be enlightened upon this point; but have you attempted this? What has been done by you for the elevation of your brethren? But let all that is practicable in this respect be attained, and you will ascend with them; as the majority become refined in their manners, talented in their professions, known in their dealings, so will you, always the most conspicuous, be exalted with them. Honour will emanate from the people and be reflected upon the leaders. Every onward movement of the middle and lower orders must press you, the more advanced, into higher eminence: and it is therefore necessary on your parts to procure for the body of which you are a portion, the means of making its members of every class useful and excellent citizens. While the poor are left to obloquy—no matter who the rich may be—all will be designated by one common term of reproach.
While the great mass of the population is progressing in intellectual power, the Jews cannot stand still and be at the same time respected. The aristocratic class of the Jews is formed of men of wealth—of wealth honourably acquired, and thus open to every man: but unless the strictest regard be had to the education of our co-religionists, we shall have that class, noted only for its money and its ignorance, shamed into an unenviable notoriety by an indifference to the wants of the majority, and dragged downwards with them into one general obscurity. As wealth is within the attainment of poorer orders, the requisite education should be at once provided for them—the characters of all formed upon honest principles—the minds of all cultivated and embued with useful knowledge—and the manners, so far as is practicable, trained with a view to what is decorous and proper in social life. Punish by your frowns, by public scorn and private avoidance, the wretch who would cast dishonour on you by the dishonesty of his dealings. The poorest youth of character may justly aspire in this country to the honours of every station, and he will be the more honoured and sought as his fair fame expands itself—an example to his fellows—an ornament to his friends—an honour to his country. One false step in early life (which, had he possessed that education we contend for, might have been avoided), and he not only closes the portals of distinction on himself—not to be reopened by golden keys—but he becomes a source of injury to all his race.
I should but imperfectly fulfil my task, if I omitted to address the fairer portion of our community for their aid in this noble undertaking. To those who know the deep extent of their influence, although exerted within the limited sphere of the hallowed precincts of home, I need not say one word in vindication of an appeal to them: and who among us, either as husband, son, or brother, does not possess a knowledge of this influence? Glorious hereditary traits distinguish, in the eyes of every Israelite, the daughters of his race. The pure affection that characterises them inspires all their actions, and repays him, in the hours spent in the bosom of his family, for the toils, the trials, and the hardships of the world. From an influence so founded, what may not be expected from her who is entrusted with the formation of the mind at that period when it is susceptible of every impression for good or ill: nearly everything we possess of the better and purer feelings of our nature, we can trace to the hours of childhood, when all is subjected to the maternal sway.
Even the tales with which she lulls to sleep may lead to pursuits of honour; for as we find a prejudice firmly imprinted on the memory from nursery stories, so may nobler views of men and actions be lessons from the cradle never to be eradicated, but strengthened by subsequent tuition.