It would lead too far to give details about the appointment of, and provision for, teachers, the arrangements of the schools, the method of teaching, or the subjects of study, the more so as many of these regulations date from a period later than that under review. Suffice it that, from the teaching of the alphabet or of writing, onwards to the farthest limit of instruction in the most advanced Academies of the Rabbis, all is marked by extreme care, wisdom, accuracy, and a moral and religious purpose as the ultimate object. For a long time it was not uncommon to teach in the open air; [1165] but this must have been chiefly in connection with theological discussions, and the instruction of youths. But the children were gathered in the Synagogues, or in School-houses, [1166] where at first they either stood, teacher and pupils alike, or else sat on the ground in a semicircle, facing the teacher, as it were, literally to carry into practice the prophetic saying: Thine eyes shall see thy teachers.' [1167] The introduction of benches or chairs was of later date; but the principle was always the same, that in respect of accommodation there was no distinction between teacher and taught. [1168] Thus, encircled by his pupils, as by a crown of glory (to use the language of Maimonides), the teacher - generally the Chazzan, or Officer of the Synagogue [1169] - should impart to them the precious knowledge of the Law, with constant adaptation to their capacity, with unwearied patience, intense earnestness, strictness tempered by kindness, but, above all, with the highest object of their training ever in view. To keep children from all contact with vice; to train them to gentleness, even when bitterest wrong had been received; to show sin in its repulsiveness, rather than to terrify by its consequences; to train to strict truthfulness; to avoid all that might lead to disagreeable or indelicate thoughts; and to do all this without showing partiality, without either undue severity, or laxity of discipline, with judicious increase of study and work, with careful attention to thoroughness in acquiring knowledge - all this and more constituted the ideal set before the teacher, and made his office of such high esteem in Israel.
Roughly classifying the subjects of study, it was held, that, up to ten years of age, the Bible exclusively should be the text-book; from ten to fifteen, the Mishnah, or traditional law; after that age, the student should enter on those theological discussions which occupied time and attention in the higher Academies of the Rabbis. [1170] Not that this progression would always be made. For, if after three, or, at most, five years of tuition - that is, after having fairly entered on Mishnic studies - the child had not shown decided aptitude, little hope was to be entertained of his future. The study of the Bible commenced with that of the Book of Leviticus. [1171] Thence it passed to the other parts of the Pentateuch; then to the Prophets; and, finally, to the Hagiographa. What now constitutes the Gemara or Talmud was taught in the Academies, to which access could not be gained till after the age of fifteen. Care was taken not to send a child too early to school, nor to overwork him when there. For this purpose the school-hours were fixed, and attendance shortened during the summer-months.
The teaching in school would, of course, be greatly aided by the services of the Synagogue, and the deeper influences of home-life. We know that, even in the troublous times which preceded the rising of the Maccabees, the possession of parts or the whole of the Old Testament (whether in the original or the LXX. rendering) was so common, that during the great persecutions a regular search was made throughout the land for every copy of the Holy Scriptures, and those punished who possessed them. [1172] After the triumph of the Maccabees, these copies of the Bible would, of course, be greatly multiplied. And, although perhaps only the wealthy could have purchased a MS. of the whole Old Testament in Hebrew, yet some portion or portions of the Word of God, in the original, would form the most cherished treasure of every pious household. Besides, a school for Bible-study was attached to every academy, [1173] in which copies of the Holy Scripture would be kept. From anxious care to preserve the integrity of the text, it was deemed unlawful to make copies of small portions of a book of Scripture. [1174] But exception was made of certain sections which were copied for the instruction of children. Among them, the history of the Creation to that of the Flood; Lev. i.-ix.; and Numb. i.-x. 35, are specially mentioned. [1175]