anxious not to miss the day kept as a Festival on the authority of the Sanhedrin by their brethren at the religious centre of the nation, the Jews abroad observed two days as Holy-days instead of one; only the Fast of the Day of Atonement had no additional day, because, being a fast-day, the majority of the people were unable to abstain from food for two consecutive days. New-year, on the other hand, was, as a rule, everywhere observed two days, even in places near the seat of the Sanhedrin, and sometimes even in the very place where the Sanhedrin met, on account of the uncertainty whether the 30th of Elul or the day following would be fixed by the Sanhedrin as Rosh ha-shanah. Though, with regard to the most holy Festival, the uncertainty of the day admitted of no remedy, this circumstance did not prevent our pious ancestors from applying a remedy where it could be done. It was not ignorance that led Jews outside Palestine to observe two Holy-days instead of one. A rough calculation of the time in which the various phenomena of the moon are to be noticed is not difficult, and could be made by many Rabbis and laymen long before Hillel II. framed the permanent Calendar. Nevertheless, two days were kept, because it was impossible to calculate or anticipate all the accidental circumstances that might cause the Sanhedrin to defer the fixing of Rosh-chodesh for the next day. Nor was it a decree of the Sanhedrin, or of a Rabbinical assembly, that ordered the observance of ‏יום טוב שני‎, “a second day of the Festival.” This was done by the voluntary act of the nation, and their resolution was confirmed by continued usage. It was the outcome of genuine piety, of the earnest desire to be at one with the central authority of the nation. The observance of ‏יום טוב שני‎ is so old that no trace of its actual introduction can be discovered in the Talmud; wherever mention is made of it, it is represented as an institution already in existence. It may already have existed in the days of the prophets, and traces of the celebration of a second day of Rosh-chodesh may be recognised in the first book of Samuel (i. xx. 27). This practice, which sprang from true fear and love of God, was spontaneously adopted by all the Jews outside Palestine, continued by generation after generation for more than two thousand years, and has, as a minhag of long standing, become law. It is not a precept commanded in the Written Law, or decreed in the Oral Law; it is only a minhag “practice,” but a minhag that must be cherished and respected as a national institution. There may come a time when the institution of ‏יום טוב שני‎ will be abolished; this can, however, only be done by the national will, confirmed by a Sanhedrin which will be recognised by the whole nation as the only religious authority. Until then it is incumbent upon us to adhere firmly to the observance of the second days of the Festivals. NOTES.