In some part of this Temple, sitting in the midst of the Doctors, [1240] both hearing them and asking them questions,' we must look for the Child Jesus on the third and the two following days of the Feast on which He first visited the Sanctuary. Only on the two first days of the Feast of Passover was personal attendance in the Temple necessary. With the third day commenced the so-called half-holydays, when it was lawful to return to one's home [1241] - a provision of which, no doubt, many availed themselves. Indeed, there was really nothing of special interest to detain the pilgrims. For, the Passover had been eaten, the festive sacrifice (or Chagigah) offered, and the first ripe barely reaped and brought to the Temple, and waved as the Omer of first flour before the Lord. Hence, in view of the well-known Rabbinic provision, the expression in the Gospel-narrative concerning the Parents' of Jesus, when they had fulfilled the days,' [1242] cannot necessarily imply that Joseph and the Mother of Jesus had remained in Jerusalem during the whole Paschal week. [1243] On the other hand, the circumstances connected with the presence of Jesus could not have been found among the Doctors after the close of the Feast. The first question here is as to the locality in the Temple, where the scene has to be laid. It has, indeed, been commonly supposed that there was a Synagogue in the Temple; but of this there is, to say the least, no historical evidence. [1244] But even if such had existed, the worship and addresses of the Synagogue would not have offered any opportunity for the questioning on the part of Jesus which the narrative implies. Still more groundless is the idea that there was in the Temple something like a Beth ha-Midrash, or theological Academy, not to speak of the circumstance that a child of twelve would not, at any time, have been allowed to take part in its discussions. But there were occasions on which the Temple became virtually, though not formally, a Beth ha-Midrash. For we read in the Talmud, [1245] that the members of the Temple-Sanhedrin, who on ordinary days sat as a Court of Appeal, from the close of the Morning-to the time of the Evening-Sacrifice, were wont on Sabbaths and feast-days to come out upon the Terrace' of the Temple, and there to teach. In such popular instruction the utmost latitude of questioning would be given. It is in this audience, which sat on the ground, surrounding and mingling with the Doctors - and hence during, not after the Feast - that we must seek the Child Jesus.
But we have yet to show that the presence and questioning of a Child of that age did not necessarily imply anything so extraordinary, as to convey the idea of supernaturalness to those Doctors or others in the audience. Jewish tradition gives other instances of precocious and strangely advanced students. Besides, scientific theological learning would not be necessary to take part in such popular discussions. If we may judge from later arrangements, not only in Babylon, but in Palestine, there were two kinds of public lectures, and two kinds of students. The first, or more scientific class, was designated Kallah (literally, bride), and its attendants Beney-Kallah (children of the bride). These lectures were delivered in the last month of summer (Elul), before the Feast of the New Year, and in the last winter month (Adar), immediately before the Feast of Passover. They implied considerable preparation on the part of the lecturing Rabbis, and at least some Talmudic knowledge on the part of the attendants. On the other hand, there were Students of the Court (Chatsatsta, and in Babylon Tarbitsa), who during ordinary lectures sat separated from the regular students by a kind of hedge, outside, as it were in the Court, some of whom seem to have been ignorant even of the Bible. The lectures addressed to such a general audience would, of course, be of a very different character. [1246]