(12) ה' said to Moses, “Ascend these heights of Abarim and view the land that I have given to the Israelite people. (13) When you have seen it, you too shall be gathered to your kin [i.e. die], just as your brother Aaron was. (14) For, in the wilderness of Zin, when the community was contentious, you disobeyed My command to uphold My sanctity in their sight by means of the water.” Those are the Waters of Meribath-kadesh, in the wilderness of Zin. (15) Moses spoke to ה', saying, (16) “Let ה', Source of the breath of all flesh, appoint someone over the community (17) who shall go out before them and come in before them, and who shall take them out and bring them in, so that 'ה’s community may not be like sheep that have no shepherd.”

Proverbs 22:6, "Teach (chanoch - the same root as "chanich") the youth according to their path, so that also in their old age they will not veer away from it." This is the core of education: the youth shouldn't only listen to their parent when they are young and subject to their parents' discipline, and then when they grow up abandon the teaching. Instead, when the youth grows up and becomes independent, "in their old age they will not veer away from it".

Because education (chinuch) is not only commands that people tell their children or students, "do this", "do that". It also isn't just a habit, to be in the habit of doing good things. Education is greater and more active than just commands and habits. And these two things - commands and habit - are simply tools used in its implementation which the educator needs to use; to command or habituate the student, in order to educate them in the path of God.

... One who only commands and habituates does not need to pay attention to the son or student, to know his nature or intellect, etc. He only has to command, "Do this and that," and that is enough. He will also not feel his own need to treat each and every student differently. He is able to command many students of the same age with one command - "Do this and that." For this thing is not dependent on the student or child, but rather only on him. He will command and that will be the end of it. But an educator who wants to reveal the hidden and stored away soul of the student, to uplift it and set it on fire with a divine fire that reaches the Highest Holy One, such that all of him - even the powers of his body - grows in holiness and pines for God's Torah, he is required to soften himself towards the student that he is educating. He must delve into his juvenility and smallness until he reaches the spark of his stored away - or even hidden - soul, bring it out, develop it and grow it.

Know! the Torah is the essence of life, as it is written, “for it is your life and the length of your days” (Deuteronomy 30:20). Anyone who separates from the Torah it is as if he separates from life (Zohar I, 92a). Therefore, on the face of it, the matter is puzzling and amazing. How is it possible to separate oneself from the Torah even for a short while?

In fact, it is unavoidable; it is impossible to be constantly attached to the Torah, day and night, without a moment’s interruption. Every Torah devotee, including the scholar who studies Talmud and its commentators, and the like—each one commensurate with his level, according to the subject matter he studies—must absent himself from the Torah for some time during the day. The same is true also of one with deep mystical insight, and also of one who is much, much loftier. Even so, he must interrupt and set aside his perceiving for a while, because it is impossible to continuously cleave to Torah or mystical perception, without interruption. Of necessity one must stop for a while, to engage in some business or the like, because one must also care for the body’s needs.

(4) Now, sometimes, it is vital that the sick person be given a certain medication, but if given the medication itself, straight, the sick person will undoubtedly die. It is therefore necessary to mix the medication with other things.

(5) So, too, there are people to whom it is impossible to reveal the inner teachings of the Torah that are needed to heal them. For the Torah is called a cure, as it is written (Proverbs 3:8), “It shall be a healing for your navel.” For there is a dual force in the Torah: [it can be] an elixir of life or a potion of death. As our Sages teach: If one is worthy, it becomes an elixir of life; if one is not worthy, it becomes a potion of death (Yoma 72b).

(6) Therefore, if they tell him the Torah itself, straight, he will undoubtedly die. In his case, because he is not worthy, it becomes a potion of death. Consequently, for him, it is necessary to enclothe the inner teachings of the Torah in other Torah teachings.

(7) Sometimes, he is not even able to tolerate this, even if it is enclothed in other Torah teachings. So they enclothe the Torah in mundane, everyday conversations, in order for him to be able to take the cure that is hidden there. For the Torah, too, is presently enclothed in stories, because it is impossible to give it over straight.