17. EDUCATION AND THE JEWS. The rise of education among the Jews during the period before the Babylonian exile is, like all the beginnings of national and intellectual life in antiquity, enveloped in obscurity. But enough can be learned from many casual allu sions in Biblical literature to prove that even during that early era education had attained a high standard, and had become a solid founda tion upon which generations could continue to build. So much is certain, that education began at a very tender age, from the moment when the intelligence of the child first awak ened. Then the impressions had to begin to produce what was regarded the end and aim of all education, namely, to make a perfect man.
Among the Jews the virtuous man was one who realized his likeness to God in whose im age he was created. This ideal was taught by the Hebrew prophets, and formed the basis of their education, which religion commanded should be given to all alike. Every duty to the individual and the community was a religious duty; therefore there was a perfect union of religion and life, and education had as its end systematically to form and elevate humanity. Of the highest truth and duties it was com manded "Thou shalt teach them unto thy chil dren, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, and when thou best down, and when thou risest up?' (Deut. vi, 7). "This instruction educated the whole people to the consciousness, that conduct is the largest concern of life. so that righteousness became Irael's ideal?' (Mat thew Arnold).
The survival of the Jews after the twice re peated destruction of their national life, their salvation from disappearance under 18 cen turies of systematic persecution and their con stant high standard of intellectual and moral attainments is due to the high value they placed upon education and the manner in which it has been adapted by them to every age and time, so that no progress, caused by the ad vance of science, found opposition among them for any length of time. Therefore a modern educator has said truly, "If ever a people had demonstrated the value of education, it is the Jews?' In Biblical Times.— During the earliest period the instruction was domestic — the home was the only school, the parents were the only teachers. (Deut. iv, 9; vi, 7; xi, 19). Cere monies were introduced in the house for the purpose of impressing upon the plastic minds of the children the glorious achievements of the fathers and government of the world by God. (Ex. xiii, 8). Abraham's merit was
found in the assurance that he would give his children such training. (Gen. xviii, 19). There are many evidences that the arts of reading and writing became more and more widely diffused. The well-educated child is the joy of his parents. (Prov. x, 1; xvii, 25). But religion and virtue remained the foundation of all edu cation. "The fear of the Lord is the beginning of wisdom?' (Prov. i, 7). The main object of the Sabbath assemblages was instruction; everyone was made thoroughly acquainted with the national literature. (Deut. xxxi, 12-13). So the Jews were trained to become "the people of the book?' In the Rabbinical During the period of the second temple systematic instruction and schooling were introduced. First the high school (Beth ha-Midrash) in connection with every synagogue (first mentioned Eccles. li, 23). The New Testament refers to these schools many times. Luke v, 17 speaks of teachers from every town in Galilee and Judea which proves how numerous they were. It seemed indeed so unthinkable that such schools had not existed from primaeval times, that the later Haggadah anticipates the Beth ha-Mid rash for the time of Moses, Joshua and Sam uel, that it reported Solomon built schoolhouses and Hezekiah supported them. Primary edu cation was made compulsory by Simon ben Shetah about 75 ac., and the High Priest Joshua ben Gamla, 63-65 A.D., enacted that teachers be appointed in every province and town for children from the ages of six to seven years up. It was then that the elementary school (Beth ha-Sefer) was established, and together with the high school connected with every synagogue. (Talm. Babl. Ber. 17, a, Ta'anit 23, b, Kidd. 30, a, Yalkut Is. 257). At the time of Josephus the duty of universal edu cation for every child was regarded as so im portant that he says (Ap. I, 12) "Moses com manded us to instruct the children in the ele ments of knowledge, reading, writing and the deeds of the forefathers?> He could state with pride (Ap. II, 25) "Amongst us every child must learn to read?' In addition to reading, writing and the history of the past it was the duty of every father to have his son taught the art of swimming and to give him manual train ing by letting him learn a trade.