We have already seen that the Scribes interpreted the Bible in a way to derive from it new laws to meet new needs, (pp. 19-20; 80-81.) These deduced rules grew into a Second Law, more voluminous than the first. The patient continuance of this process to meet all religious, social and economic requirements of Israel's altered life became now the chief work of the Jamnia Academy and of other schools that sprang from it. To this work of laying bare "the whole duty of man" the scholars now devoted themselves and regarded it as sacred as divine worship. "The study of the Law," said they, "outweighs all virtues." The first order of these great expounders were called _Tannäim_ (_tanna_ means teacher). Very preciously did the students who sat at the feet of the sages treasure their decisions (for they were contained in no book) and handed them down from generation to generation. The people at large now learned to look to the Jamnia Sanhedrin, for such it became, as their authority in all religious duties and also for guidance in varied perplexities. In those days there was no fixed calendar; the new month was ascertained by watching the heavens for the new moon and from the date of its appearance the Sanhedrin decided the festivals of each month for the community. The new moon was announced from place to place by messengers and fire signals on the hills. These could not reach distant places of Jewish settlement far beyond Judea, and, in some cases the signals were tampered with. So, as there was a doubt of one day as to the new moon's appearance, they introduced the custom of observing an additional day of each festival. Halacha and Agada. Jochanan ben Zakkai, then, revealed his greatness in boldly abrogating institutions that had lost their application with the Temple's fall, bridging the transition between epochs, just as Samuel had done in his day. His great personality strengthened the union between the dispersed Jews. Further, like his master Hillel, he combined in his character gentleness and firmness (_suaviter in modo, fortiter in re_) and like him, too, he also exercised an elevating influence on his pupils by his ethical teachings. He showed them how to search the Scriptures to discover its noblest lessons. This was distinct from that branch of the Bible study already referred to, enabling the student to evolve new rules and new observances. The latter was judicial, the former homiletic. These gradually came to form the two great divisions of the scholarly activities of the Rabbis, the judicial division called _Halacha_ (legal decision), the ethical styled _Agada_. This latter word means narrative--for many a story, anecdote, moral maxim or bit of history would be brought in to illustrate a legal point or to relieve the tension of argument by a pleasing diversion. So Agada implied much miscellaneous material and included everything not strictly judicial. * * * * *