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;82 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,83 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.'84 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.85 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
Synagogue86 - 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, abo ve 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,
wit h 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.
82. Shabb. 127 a; Moed K. 16. a.
83. Among the names by which the schools are designated there is also that of Ischoli,
with its various derivations, evidently from the Greek σχολη , schola.
84. Is. xxx. 20.
85. The proof-passages from the Talmud are collated by Dr. Marcus (Pædagog. d. Isr.
Volkes, ii. pp. 16, 17).
86. For example, Shabb. 11 a.
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.87 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.88 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