religion in its integrity.

"A people in possession of a land of its own can maintain itself,
even without a religion of its own. But the Jewish people,
dispersed in all four corners of the earth, can maintain itself
only by virtue, of its attachment to its faith. And if, heaven
forbid, it should cease to believe in revelation, it must
inevitably be assimilated with the other peoples.... The science
of Judaism, with which some scholars are at present occupying
themselves in Germany, cannot preserve Judaism. [1] It is not an
object in itself to them. When all is said, Goethe and Schiller
are more important to these gentlemen, and much dearer to them,
than all the prophets and all the Rabbis of the Talmud. They
pursue the Science of Judaism pretty much as others study
Egyptology or Assyriology, or the lore of Persia. They are
inspired by a love of science, by the desire for personal renown,
or, at best, by the intention to attach glory to the name of
Israel, and they extol certain old works for the purpose of
hastening the first redemption, that is, the political
emancipation of the Jews. But this Science of Judaism has no
stability. It cannot survive the emancipation of the Jews, or the
death of those who studied the Torah and believed in God and
Moses before they took lessons of Eichhorn and his disciples."

"The true Science of Judaism, the science which will last as long
as time itself, is that which is founded on the faith; which
endeavors to understand the Bible as a Divine work, and the
history of a peculiar people whose lot has been peculiar; which,
finally, dwells upon those moments in the various epochs of
Jewish history when the innate genius of Judaism wages a conflict