=Three factors determining method of instruction.= Every discussion of pedagogic method as applied to a particular branch of study must take three factors into consideration: the aim of instruction, the subject to be taught, and the child--his mode of thought, interests and capacity. THE AIM. The first thing that we must bear in mind is that the aim of all Jewish education must be a Jewish life; that the aim of each branch of Jewish study must be formulated not primarily in terms of information to be conveyed, but of Jewish habits of thought and action to be cultivated. It follows that Biblical history as taught by a Jew who believes in the authority of the Torah and the mitzvoth over our lives must be very different from the same subject as taught by one to whom Judaism is merely a number of moral maxims and the dogma of the unity. This book, attempting as it does to treat the problem from the point of view of traditional Judaism, considers that the main object of instruction in Biblical history is to inspire the child with an appreciation of the religious ideals that have moulded Israel's life in the past, with an understanding of how these same ideals express themselves in the religious institutions of the present day, and with the desire to further the historic aims of Israel's existence through identification with the institutional life of Israel, that is through the observance of the mitzvoth, affiliation with the synagogue, etc. Particularly must we create in the child the sense of his personal identity with his people, for this is the lever by which the events of the Biblical narrative can move the Jew to active interest in Judaism. He must feel that God's choice of Israel means that God has chosen him to live a certain life, the life of the Torah, and that if he fails to live this life, he sins against God and betrays his people. He should feel proud of the heroes of his nation and inspired with a sense of the obligations that his noble descent imposes. He must be made to discover the spiritual kinship that links him with the rest of Israel in the past, present and future. Unless we can accomplish this we have not succeeded in our teaching of Biblical history. =Wrong and right conception of aim illustrated.= A lack of appreciation of these aims has often led to the treatment of the Biblical narrative as if it were merely a series of moral stories or, at any rate, of stories into which a moral can be read. According to this method the connection of the Jewish people today with the people of the Bible is almost wholly ignored and there is no appreciable difference in the way the events of the Biblical narrative are taught and, let us say, the incidents of some highly moral fairy tale or folk-lore of other peoples. To give an example I quote the following summary of a lesson on "Moses' Return to Egypt":