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 After the three great wars—especially after the first, which closed with the destruction of the Temple—the Jew had no nationality, no country. He needed none. He had something far greater. He, and only he, was possessor of the blessed Divine Law; the solitary heir of its glorious promises.

The Talmud became the bond which linked together in one solid group the Jews of Cyrene and Alexandria, of Rome and Babylonia. Its power over the Jewish mind became boundless. It possessed indeed a wondrous fascination for every child of Israel. It impressed upon each member of the scattered race, in a way no teaching had ever previously done, the consciousness who he was, and what was the awful nature of his inheritance. Strong in this consciousness, he endured all the wrongs and persecutions, the cruel acts and yet more cruel words which have been, with rare interludes, his lot since A.D. 70. All through the subsequent ages he endured a bitter persecution, which even in our own day and time is still in many lands constantly ready to break out against him.

Strong in this consciousness he lives on, a willing wanderer and a stranger among the various nations of the earth, hated and hating,—feared but at the same time honoured; ever increasing in numbers, in wealth, and influence. His hand is in each group of statesmen, now publicly, more often hidden, but always there: he is yet greater in the exchanges and marts of the nations; the finance of every civilized country is more or less guided by him, more or less subject to his dictation and supervision.

Who now, men ask, is this ever-present changeless Jew? What is the secret of his power and ever-growing influence? The second great awakening—the awakening to the grandeur of his true position in the world's story—when all seemed lost, when his Temple and City were destroyed, when he became at once homeless, landless, an outcast hated, even despised, as far as we can see, was the work of the Doctors and Rabbis of Tiberias in Galilee, and of Sura and other centres in Babylonia, in the years which followed the crushing ruin of A.D. 70. It was the work of the compilers and teachers of the Mishnah and Gemara which together made up the Talmud. We may now and again wonder at the curious and startling assertions of the Mishnah, and even smile at some of the