I am not here to stir up controversies. And it is in a discussion of Talmud Torah, more than anywhere else, that I must restate this.

Rabbi Yaakov Kamenetzky wrote that the curriculum and customs of our yeshivos are the products of mesorah. If there are practices in the yeshivah-world that seem to contradict the advice of Chazal, it is because the leaders of previous generations found in their circumstances the need for change.

As an example, the Mishnah in Avos says "a five-year-old (should begin the study of) the written Torah; a ten-year-old, that of Mishnah; and at fifteen, the study of Gemara." Why was the Tanach, and later the Mishnah, chosen to introduce a small child to learning? Essentially, because they require less intellectual effort and contain straight-forward and easily accessible facts, well suited to a child's developing mind.

Further, Tanach and Mishnah lend themselves to memorization, something for which people often have a greater ability in youth. Today, however, there are few yeshivos using this system. While there are various explanations, Rabbi Kamenetsky's bottom line is that our mesorah now requires us to follow a different course.

I am not trying to find fault, nor to advise the gedolim of our time how to run our chinuch system. Rather, I wish to examine the principles of Chazal to discover that which we can apply to our parenting - while working within the current system.

Parenthetically, the study of Mishnayos as an extra-curricular activity has become widespread to the point where many boys strive to finish all six sedarim by Bar Mitzvah. Some, however, feel that there is a potential drawback to such study. The problem is that in some circles the goal of "finishing" has all but replaced "understanding."

Besides the limited value of "learning" without comprehension, the practice also teaches a dangerous lesson: that it is possible to learn without understanding. This lesson will be eagerly applied to future Gemara studies, making intellectual laziness a habit nearly impossible to break.

WHEN:

Chazal took pains to provide us with a schedule for a child's Torah studies. For instance, when he begins to speak, a young boy should be given his first simple taste of Chumash; the age of five (or thereabout) signals the beginning of his formal education; and so on.

The introduction has an order all its own. For the first while, we leave a student to find his own path at his own pace. Tosafos tells us that after two years of such a relaxed atmosphere and no appreciable results, some pressure was to be applied in the same way one might force a reluctant farm animal to eat. Physical punishment, if necessary, was no more severe than "beatings" with a very light strap.

At the age of ten, when the study of Mishnah was begun, a version of the same process was repeated: first, they waited two years to see if the child would, on his own, develop a desire to learn. If this proved fruitless, more serious punishment was in order, including some withholding of food and/or physical punishment.

"HOLDING BACK"

Even while influencing a student to "come into line," his very real youthful needs must not be ignored. Even - perhaps especially - a troubled child needs time to relax, to let off steam. Pressure must have its limits, both in volume and duration.

To second-guess these guidelines by being "frummer" than our Sages can be counter-productive. Rabbi Wolbe warns that beginning a child's studies before their proper time might backfire, leaving a young mouth with a very bitter taste for learning. Too much pressure can also have untold effects on a student's well-being - both physical and emotional.

Evidence? The Gemara forbids teaching children new material on Shabbos. First, because the rich and plentiful foods of the day leave one less able (or willing) to concentrate, and secondly, to prevent parents from keeping their children from the relaxation that is their rightful due.

Not only does the Gemara recognize play-time as an important part of a child's life, but at times it even allows such relaxation to pre-empt Torah-study.

Or, in the words of the Sefer HaChinuch:

A: where possible, pressure and punishment should be avoided. This allows a student to develop independently, thus forming the most sincere attachment possible to Torah-learning.

B: When you identify a problem, gentle pressure may be brought to bear, always in a friendly, yet purposeful manner.

C: The intensity of the pressure can be slowly raised, either until the child finds his place in learning or until we can see the need for drastic measures. Failure to respond to a difficult twelve-year-old can result in his being lost completely to the Torah-world.

Let's take one more look at that Tosafos: You'll remember how he spoke of stages in a child's learning - each independent of the others. Following this pattern, each new stage will provide the student with a clean slate and no unpleasant memories to hover over him. Isn't Tosafos teaching us the importance of a fresh start; of the great natural enthusiasm of a new beginning?

WHAT:

A child's own personality and strengths will largely dictate those areas of Torah-study on which he should concentrate most. In the time of the Gemara, there were people whose life's study was Tanach or Mishnah, besides those who concentrated on Gemara or Halacha.^a The Sefer Chasidim advises, upon discovery of a child's inclination and capability, to direct him to the field most appropriate and enjoyable for him.

Obviously, an alternate program of studies will rarely fit into a yeshivah schedule without disturbing the general (and the bank) balance. Still, emphasis can be shifted - in co-operation with the administration - from one study to another without completely ignoring the standard fare.

Great thought and planning is required of parents and rebbaim to provide each student with a program suited to him. I believe there is no reason why every child shouldn't enjoy success. HaShem gave the Torah to all Jews. Every one of us has a personal niche in Torah-study within which we can expect fulfillment in our learning. It is only when we misjudge our abilities that we find ourselves on uncomfortable, unfamiliar ground.

HOW:

Traditionally the internalizing of Torah was enhanced by the very style of its study. R. Dessler wrote that the "niggun" (tune) and movement of cheder-learning in previous generations forged a strong emotional attachment with a "living Torah." The words were alive; they offered much more than dry knowledge.

For whatever reasons, this system has largely been abandoned. The lesson it contained, however, lives on. For Torah to have its greatest effect; for the very spiritual fiber of the student - of any age - to be improved, the words must be absorbed. Often the best route is through the "heart." Not only will Torah learned with an emotional attachment sink in and be remembered better, but ultimately it will have a greater effect.

"THE TORAH OF THE HOME"

An indispensable tool in the teaching of this "living-Torah," is the time spent...studying (far too often, all our available time is wasted talking about learning, and too little doing it). To a child, writes Rabbi Wolbe, a father represents the closest link in the historical chain of Judaism. If their natural ties remain intact, even a limited amount of time spent together in learning can be enough to transmit the warmth and some substance of Torah.

A word of caution: just as it is difficult for a parent to teach his child to drive a car, sometimes tensions peculiar to families can sour a learning relationship. There are even times when the actual benefit of such studies is outweighed by the loss. Ironically, a stranger can often do infinitely more with your child than you can yourself, simply because he has no personal interest in the goings-on of your home life.

When we do spend time with the kids, we should be careful not to be too critical of their progress (or lack of it).

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Among other important factors in successful Torah education, we find:

In Judaism's most famous institution - the Pesach Haggada - we find a treasure-house of ideas for teaching. In it, we see the value of using devices such as: