Chamberlain and Sombart seemed to be right, according to Shternberg, in describing Judaism as a peculiar combination of relentless rationalism and exuberant messianism, for it was this very combination that had assured the final liberation of humanity. The first heralds of socialism in the nineteenth century were non-Jews, the Frenchmen Saint-Simon and Fourier. But that was utopian socialism. . . . Finally, the time was ripe for the emergence of scientific socialism. It was then that the rationalist Jewish genius arrived on the scene in the shape of Karl Marx, who alone was capable of erecting the whole structure of the new teaching, from the foundation to the top, crowned by the grandiose monistic system of historical materialism. But what is particularly striking about the Jewish socialists is a remarkable combination of rationalist thinking with social emotionalism and activism —the very psychic peculiarities of the Jewish type that we see so clearly in all the previous periods of Jewish history, especially in the prophets. Nowhere is it more evident than in the cases of Marx and Lassalle. Marx combined the genius of theoretical, almost mathematical, thinking with the fiery temperament of a fanatical fighter and the historical sense of a true prophet. The works of Marx are not only the new Bible of our time, but also a new kind of book of social predictions! Even now, the exegetics of Marx’s teachings and social predictions exceeds all the volumes of the Talmud. Lassalle, though of a different caliber, belonged to the same psychological type, with the addition of a great talent as a popular tribune and political organizer. 76 Another political organizer, perhaps the most efficient of them all, was Stalin’s “iron commissar,” Lazar Kaganovich, who remembers having to divide his early education between the Russian poets and Jewish prophets. According to his Reminiscences of a Worker, Communist-Bolshevik, and a Trade Union, Party, and Soviet-State Official , We used to study the Bible when we were children. We sensed that Amos was denouncing the tsars and the rich people, and we liked it very much. But, of course, we had an uncritical attitude toward the prophets who, while expressing the dissatisfaction of the popular masses and criticizing their oppressors, urged patience and expected salvation from God and his Messiah instead of calling for struggle against the oppressors of the poor people. Naturally, when I was a child, I did not understand the correctness