ANCIENT EDUCATION IN MESOPOTAMIA.

In ancient Israel, the chief source of information regarding education was the teachings written in the Old Testament. The writers of the Old testament were not interested in education as it is known now in the Western world, instead they were more concerned about the transmission of ceremonial traditions, and the provision of information concerning this type of educational processes.
This evidence is supplemented by other literary sources and archaeological discoveries. A form of cuneiform writing was established, scribal places of teachings emerged, with the aim to teach the understanding of the form of writing to scribes serving in palaces, temples, and administration offices. In ancient Summer and Egypt, a form of schooling was developed prior to Israel's conquest of Canaan and this practice influenced the education and development of teaching practices in Israel, related to the family unit.
The places of teaching this art flourished between 2,500 and 2,000 BC and the variety of positions held by the scribes suggests that the places were numerous. The students were the sons of wealthy families and the fathers of the students generally held responsible positions. The head of the institution was the most experienced father, the assistants were "the big brothers"and the students were called "sons" or "sons of the Tablet House." The curriculum included both oral and written practices. Discipline was enforced by strong methods that included whipping or caning. Ancient instruction texts that have been recovered bears the writing of students at various stages along the way towards mastery of the script.
Young-scribes-to-be were taught lists of words and terms which would be needed for writing various  ceremonial documents; and also the practice of copying them was enforced.
Rooms used to teach these practices have been found in Nippur, Sippar, Ur, and Mari. A"teaching day"
article written about 2,000 BC by an anonymous instructor vividly describes the daily routine at the instruction places and a successful attempt at"apple polishing." Learning the staggering number of of necessary characters of the oral and writing process took a great deal of time; the student memory was taxed, and discipline was harsh. The use of Wisdom's sayings in their curriculum was popular since they were brief and generally edifying.
Sumerian teachings in cuneiform writing were later collected by the Assyrian king Ashur'Banipal, whose library also contained interlinear texts of Sumerian and Assyrian.
In Egypt, this formal type of education was introduced sometime during the 3rd millennium BC. It was primarily vocational in aim, teaching the skills needed to become a priest, crafter, noble, or soldier.
The priests were the first to use writing taught in temple schools, since lives of the dead were written and buried with them. Sacred music and dance were also taught because of the ceremonial significance.
Written texts for teaching purposes unearthed from trash heaps near the temples suggest that great attention was paid to calligraphy. In addition to various correspondences and documents used as models to be copied by the students, there are writings which praise the scribe's occupation and exhort the student to diligence.
The nomadic Israelites were influenced directly or indirectly by this approach of philosophical training prior to the settlement of the tribes of Israel in Canaan. We can only speculate about it in the person of Moses and his personal education among the Egyptians and his role as mediator of Egyptian pedagogy to the Israelites. (Acts 7:22; Exodus 2: 10-15) After the Conquest, educational practices were adopted and more youths were taught to write.  Alphabetic writing developed by the Hyksos period of 1730-1580 BC. It is the earliest known alphabet . The Phoenician alphabet also influenced the development of early Hebrew writing.
For ancient Israelites, the training of one's children was a religious duty, and much of the content of what was taught in the homes was the sacred religious beliefs of Israel. Genesis 18:19 states: "For I have chosen Abraham, that he may charge his children and his household after him to keep the Way of the Lord by doing Righteousness and Justice; so that the Lord may bring to Abraham what He Has Promised him." This verse underscores the importance of instruction, its purpose (that children might live righteously and justly), and the integral relationship of this kind of instruction to the hope of the nation ("that the Lord may bring to Abraham what He has Promised him).