Professor Lazarus in his recent work “Die Ethik des Judenthums” made
the following observations: “In the continuity of the spirit of our
nation we discover the solution of the riddle, which puzzled so many
thinkers, viz.: how the small tribe of the Jews managed to outlive
great and mighty nations.” This continuity of the spirit has been
secured by our religious education. It has been said that education
aims at producing in the younger generation the capacity of receiving,
preserving and developing the culture we have acquired; this applies
pre-eminently to religious education. That such continuity exists in
our religious education, is evident from the fact that up to the
present day the chief text-book for religious instruction has remained
the same:—the Torah, or in a wider sense, the Bible, that everflowing
fountain of living waters, not only for us Jews, but for almost all
civilised nations. Our duty to preserve this continuity by handing over
to the next generation the religious principles inherited from our
predecessors is frequently insisted upon in Holy Writ, and emphasized
on every occasion. We have in this respect a double duty to perform:
Every parent is bound to secure as far as possible the well-being of
his children; religious education is indispensable for the children’s
well-being. The Torah, the source of our religious education, is
besides, our National treasure and inheritance, and every member of our
community has as such the duty to guard and protect this treasure, that
the rising generation receive it in its integrity. It is therefore not
sufficient for any one of us to provide for the religious instruction
of his own children, it is his duty to contribute his share towards the
maintenance of the public schools or classes established for the
religious instruction of the young. The Israelites in the wilderness
joyfully received the National treasure, and solemnly declared “the Law
which Moses commanded us, has been handed to us as an inheritance,” to
be transmitted from generation to generation. These very words form the
beginning of the religious education of our children, for as soon as
they are able to speak, they are taught to recite and to understand the
verse תורה צוה לנו משה מורשה קהלת יעקב “The Law which Moses commanded
us, O congregation of Jacob, is an inheritance.” (Deut. xxxiii. 4.). In
accordance with this principle, the Torah, the reading of the Torah in
its original language, in the Hebrew, the translation and the
understanding of the Torah, must form the basis of Jewish Religious
Education, both in private and public instruction. The Torah is the
essential element in the curriculum of Jewish Institutions for
Religious instruction.
Our Sages therefore teach (Aboth v. 2): “Read the Torah again and
again, for everything is in it, and in it thou wilt see everything; and
even when thou art old and worn out, remain faithful to it, and from it
do not move away, for there is no better measure for thee than the
Torah.”
There are other important subjects which Jewish children of both sexes
are expected to learn and to know: The principles of Religion,
Scripture History, Jewish History and Literature, Geography of
Palestine and Hebrew Grammar. None of these subjects should be excluded
from the curriculum of a Jewish School. They must be taught, but must
be taught in such a way that they help to illustrate the lessons of the
Law, and to facilitate its study. It is certainly of great importance
that our children should acquire as much knowledge as possible of our
History and Literature; of far greater importance, however, is the
training of the heart in the faith of God, the inculcation of reverence
for the Torah and the creation of a desire to live a pure, good and
holy life, based on the fear and love of God. Text-books of Religion,
though useful both to teacher and pupil, must by no means supersede the
original, the Torah. Where for some cogent reason a minimum of time is
spared for religious instruction—as is e.g. the case in many Religion
Classes connected with Public Schools and Colleges, special care should
be taken that the Torah receive its due attention. The best method must
be employed, the best possible teachers must be engaged, who are well
trained in the art of teaching, and possess a thorough knowledge of our
holy religion and our history. If in addition to these qualifications,
the teacher devotes himself to his profession with love and enthusiasm,
his words, coming from the heart, will find their way into the heart of
the pupil. No time can be spared for metaphysical speculations or for
problems of Bible criticism. Besides, “The hidden things belong to the
Lord our God, but the things which have been revealed are for us and
our children for ever: to do all the words of this Law.” (Deut. xxix.
28). According to the teaching of Aboth, (v. 22) “one moment of victory
over sin and temptation in this life surpasses all the blessings of the
future life,” and to train our youths in the way leading to such bliss,
is the aim and motive of all Religious teaching.