rather to show sin in its repulsiveness than to predict what punishment would follow,

either in this or the next world, so as not to "discourage" the child --such are some of

the rules laid down. A teacher was not even to promise a child anything which he did

not mean to perform, lest its mind be familiarised with falsehood. Everything that might

call up disagreeable or indelicate thoughts was to be carefully avoided. The teacher

must not lose patience if his pupil understood not readily, but rather make the lesson

more plain. He might, indeed, and he should, punish when necessary, and, as one of the

Rabbis put it , treat the child like a young heifer whose burden was daily increased. But

excessive severity was to be avoided; and we are told of one teacher who was actually

dismissed from office for this reason. Where possible, try kindness; and if punishment

was to be administered, let the child be beaten with a strap, but never with a rod. At ten

the child began to study the Mishnah; at fifteen he must be ready for the Talmud, which

would be explained to him in a more advanced academy. If after three, or at most fiv e,

years of tuition the child had not made decided progress, there was little hope of his

attaining to eminence. In the study of the bible the pupil was to proceed from the book

of Leviticus to the rest of the Pentateuch, thence to the Prophets, and lastly to the

Hagiographa. This regulation was in accordance with the degree of value which the

Rabbis attached to these divisions of the Bible. In the case of advanced pupils the day

was portioned out--one part being devoted to the Bible, the other two to the Mishnah

and the Talmud. Every parent was also advised to have his child taught swimming.

It has already been stated that in general the school was held in the synagogue.

Commonly its teacher was the "chazan," or "minister" (Luke 4:20); by which expression

we are to understand not a spiritual office, but something like that of a beadle. This

officer was salaried by the congregation; nor was he allowed to receive fees from his

pupils, lest he should show favour to the rich. The expenses were met by voluntary and

charitable contributions; and in case of deficiency the most distinguished Rabbis did

not hesitate to go about and collect aid from the wealthy. The number of hours during

which the junior classes were kept in school was limited. As the close air of the school-

room might prove injurious during the heat of the day, lessons were intermitted between

ten a.m. and three p.m. For similar reasons, only four hours were allowed for instruction

between the seventeenth of Thamuz and the ninth of Ab (about July and August), and

teachers were forbidden to chastise their pupils during these months. The highest

honour and distinction attached to the office of a teacher, if worthily discharged. Want

of knowledge or of method was regarded as sufficient cause for removing a teacher; but

experience was always deemed a better qualification than mere acquirements. No teacher

was employed who was not a married man. To discourage unwholesome rivalry, and to

raise the general educational standard, parents were prohibited from sending their

children to other than the schools of their own towns.

A very beautiful trait was the care bestowed on the children of the poor and on orphans.

In the Temple there was a special receptacle --that "of the secret"--for contributions,

which were privately applied for the education of the children of the pious poor. To

adopt and bring up an orphan was regarded as specially a "good work." This reminds us

of the apostolic description of a "widow indeed," as one "well reported for good

works"; who "had brought up children, lodged strangers, washed the saints' feet,

relieved the afflicted, diligently followed every good work" (1 Tim 5:10). Indeed, orphans

were the special charge of the whole congregation--not thrust into poor-houses,--and

the parochial authorities were even bound to provide a fixed dowry for female orphans.

Such were the surroundings, and such the atmosphere, in which Jesus of Nazareth

moved while tabernacling among men.