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Antelman to eliminate the opiate vol1

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name has earned far greater recognition than my feeble<br />

successes deserve, and I may be hopeful that future literary<br />

efforts on my part will yield additional fruit. Thank God, my<br />

material circumstances have also taken a turn for <strong>the</strong> better<br />

and my present position is an influential one.<br />

However, <strong>the</strong>re is still much that needs <strong>to</strong> be done even here<br />

in <strong>the</strong> Fa<strong>the</strong>rland, which is <strong>the</strong> center of this progress. Would I<br />

not <strong>the</strong>n be remiss in my duties if I were <strong>to</strong> leave here in order<br />

<strong>to</strong> give of my energies <strong>to</strong> ano<strong>the</strong>r country, where at present<br />

only <strong>the</strong> after-effects of our own achievements can be felt?<br />

Would it not be better that I remain here as before as <strong>the</strong> 'tail<br />

of <strong>the</strong> lion"?<br />

Would not my leaving here be gross ingratitude <strong>to</strong> my brethren<br />

in my Fa<strong>the</strong>rland ... and <strong>to</strong> <strong>the</strong> congregation here that labored<br />

and struggled so mightily <strong>to</strong> have me belong <strong>to</strong> <strong>the</strong>m? ... And I<br />

might as well admit it—despite <strong>the</strong> fact that her authorities<br />

reject me because I am a Jew, I still love Germany. Must love<br />

have logical reasons? I feel my own being inextricably<br />

interwoven with Germany's Wissenschaft, with <strong>the</strong> entirety of<br />

its intellectual earnestness—and who could sever <strong>the</strong> nerve<br />

fiber of his very being with impunity? Thus, though she, in<br />

return for my own efforts and those of my brethren <strong>to</strong> enter<br />

ever more completely in<strong>to</strong> her life, genteelly excludes us. I<br />

must remain in Germany. I must wage a dual fight, against <strong>the</strong><br />

reactionary elements among <strong>the</strong> Jews, on <strong>the</strong> one hand, and<br />

against those privileged denominations who simply ignore all<br />

things Jewish, on <strong>the</strong> o<strong>the</strong>r; and I must wait with hopeful<br />

yearning for that day when that which has already been freely<br />

given elsewhere shall be accorded <strong>to</strong> us here as <strong>the</strong> right <strong>to</strong><br />

which we are entitled ... (WG pp. 111-112)<br />

When Geiger used <strong>the</strong> expression "tail of <strong>the</strong> lion," he was<br />

referring <strong>to</strong> <strong>the</strong> Talmudic expression "it is better <strong>to</strong> be <strong>the</strong> tail of<br />

a lion than <strong>to</strong> be <strong>the</strong> head of a fox." But <strong>the</strong> double meaning<br />

had <strong>to</strong> do with <strong>the</strong> organizational goals of <strong>the</strong> lion, i.e., <strong>the</strong><br />

Bund. This letter was a death sentence <strong>to</strong> Lillienthal. The Bund<br />

was most seriously agitated by <strong>the</strong> possibility of <strong>the</strong> impact of<br />

28

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