A Manual for Teaching Biblical History

by Eugene Kohn

The great task of the teacher in this lesson is to create that atmosphere of awe and reverence, with which the Biblical narrative invests the episode of the Revelation. The mere explanation of the meaning of the Ten Commandments is not enough to effect this, because the significance of their content is in large part beyond the child's comprehension, and their form is too abstract to appeal to him emotionally. The point of contact that we have suggested will aid somewhat by associating with the Revelation the reverence that the child sees paid to the Sefer Torah in the synagogue.[11] A close following of the Biblical narrative suggests other devices. The people of Israel were to prepare themselves for three days, and the necessity for this preparation kept them in an attitude of conscious suspense and attention. The narrative of these preparations will have a similar effect. Attempt to arouse the children's curiosity as to what God was going to tell Israel before you begin to tell them the Ten Commandments. Exodus 19. 3-6 should be quoted and explained. The fact that Moses and Aaron were required to set bounds about the mountain beyond which none but he whom God called could pass, also adds to the impressiveness of the occasion, which will not be lost upon the children. Finally, the concomitant disturbances of nature, the thunders, lightnings, quakings, and flame, and thick darkness, and the voice of the Shofar waxing louder and louder, together with the picture of the trembling people at the foot of the mount and Moses going up alone into the "thick darkness where God was" must be told in such graphic terms as to impress them deeply on the imagination of the child. Instead of telling the children the Ten Commandments in the usual conversational tone that you would naturally employ when addressing children, it would be well in this instance to read them the Biblical account from Exodus 19.16 to 20.21, and require that when you come to the actual reading of the Decalogue, the class rise as the congregation does when it is read in the synagogue and remain standing until the reading of the Ten Commandments is completed.

The children will, of course, understand very little of the meaning of the Ten Commandments from the reading, but they will understand and absorb the reverential attitude of the teacher towards them. After the reading, however, it devolves upon the teacher to explain their significance as far as this can be done to children. Avoid, however, too lengthy and discursive treatment, as the child will be impatient to go on with the story. A more detailed treatment of them should be taken up later in the course, either when the children are taught to translate the Decalogue in their Hebrew work, or in connection with the instruction about the significance of Shabuot, or as part of the work of a Bar Mitzvah, or Confirmation Class, or on several or all of these occasions, but not as a lengthy interruption to the "story" of the Bible in which children in their early years of school are most interested.

The First Commandment can be explained, however, very easily as implying the grateful worship of God by Israel and obedience to all His laws as the first duty of the Jew in view of what God had done for his people in Egypt.

The Second Commandment need not present any difficulty as the sin and folly of idolatry, the worship of the creature instead of the creator, is easily grasped by children. As the child will not be tempted to idolatry this need not be given much time.

The Third Commandment, however, should receive more attention than it usually does. Nothing is more conducive to that spirit of reverence, which it is the aim of this lesson to cultivate than the conscious avoidance of God's name, except in association with a truly religious thought. Profanity is a common vice of children, as well as of adults. Children, especially during the habit-forming age, should be made to feel that it is a sin and should be avoided.[12]

The Fourth Commandment is also of the utmost importance to childhood. As this is not the first time that reference to the Sabbath has been made, the teacher may take a knowledge of the general significance of the Sabbath for granted, and should mainly dwell on the significance of the phrase "to keep it holy" by asking the children what we do to keep the Sabbath holy, i. e., different from other days and devoted to Jewish thoughts. Take occasion to admonish the children not to attend theatres, moving picture shows, etc., on the Sabbath, and urge their attendance at services.

The Fifth Commandment is, of course, the first law of childhood. In discussing it with the children, try to get from them suggestions as to how to honor parents. Encourage such rules of family etiquette as never to contradict father or mother, never to sit in father's or mother's seat at table, always to rise and give either of them a seat if the other chairs in the room are occupied when they come in, and the like.

The Sixth Commandment needs no prolonged discussion.