the opposite direction. There has been no nationalisation of Judaism as a result of the new striving after political nationality. Many who had previously been detached from the Jewish community have been brought back by Zionism, but they have not been re-attached to the religion. There has been no perceptible increase, for instance, in the number of those who fast on the Ninth of Ab, the anniversary of the destruction of the Temple. Hence, from these and other considerations, of which limited space prevents the specification, it seems on the whole likely that, as in the past so in the future, the Festivals of the Synagogue will survive by changes in religious significance rather than by any deepening of national association. Except that the Synagogues are decked with flowers, while the Decalogue is solemnly intoned from the Scroll of the Pentateuch, the Feast of Pentecost has no ceremonial trappings even with the orthodox. Passover and Tabernacles stand on a different footing. The abstention from leavened bread on the former feast has led to a closely organised system of cleansing the houses, an interminable array of rules as to food; while the prescriptions of the Law as to the bearing of palm-branches and other emblems, and the ordinance as to dwelling in booths, have surrounded the Feast of Tabernacles with a considerable, if less extensive, ceremonial. But there is this difference. The Passover is primarily a festival of the Home, Tabernacles of the Synagogue. In Europe the habit of actually dwelling in booths has been long unusual, owing to climatic considerations. But of late years it has become customary for every Synagogue to raise its communal booth, to which many Jews pay visits of ceremony. On the other hand, the Passover is _par excellence_ a home rite. On the first two evenings (or at all events on the first evening) there takes place the _Seder_, (literally 'service'), a service of prayer, which is at the same time a family meal. Gathered round the table, on which are spread unleavened cakes, bitter herbs, and other emblems of joy and sorrow, the family recounts in prose and song the narrative of the Exodus. The service is in two parts, between which comes the evening meal. The hallowing of the home here attains its highest point. Unless, indeed, this distinction be allotted to the Sabbath. The rigidity of the laws regarding Sabbath observance is undeniable. Movement was restricted, many acts were forbidden which were not in themselves laborious. The Sabbath was hedged in by a formidable array of enactments. To an outside critic it is not wonderful that the Jewish Sabbath has a repellent look. But to the insider things wear another aspect. The Sabbath was and is a day of delight. On it the Jew had a foretaste of the happiness of the world to come. The reader who wishes to have a spirited, and absolutely true, picture of the Jewish Sabbath cannot do better than turn to Dr. Schechter's excellent _Studies in Judaism_ (pp. 296 _seq._). As Dr. Schechter pithily puts it: 'Somebody, either the learned professors, or the millions of the Jewish people, must be under a delusion.' Right through the Middle Ages the Sabbath grew deeper into the affections of the Jews. It was not till after the French Revolution and the era of emancipation, that a change occurred. Mixing with the world, and sharing the world's pursuits, the Jews began to