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The Jewish people have historically been referred to by others as the "Nation of the Book". This does not directly relate to the fact that the Jewish people are the featured nation in the Book of Books. Rather, it is a testimony to the fact that Jews – as a nation - have always read and studied the Book from a ripe young age.
Though illiteracy throughout the world was widespread until the invention of the printing press in the 15th century, this was not the case for Jews anywhere. The ability to read and write – the basis of formal education – was instilled in young Jewish children allowing them to immediately gain entry into the world of prayer and Torah study.
The Talmud (Sukkah 42a) speaks of a program of early childhood Torah education commencing when the
The Talmud ... identifies the content of the initial exposure to Torah study.
child has perfected his ability to speak. Torah study is fundamentally a spoken activity.
The Talmud proceeds to identify the content of the initial exposure to Torah study. They are the two verses of Deuteronomy 33:4 and 6:4, which are “Moses commanded us the Torah, an inheritance for the community of Jacob” and “Hear O Israel the Lord our G-d, the Lord is One.”
Beyond this initial exposure to the world of Torah study - having the child repeat two specific verses – the Midrash (Vayikra Raba, P' Tzav 7:3) provides the first suggested syllabus for the young beginners of Torah study:
Do not begin at the beginning (that is,Genesis), it says. Begin with the Book of Leviticus (Vayikra) which deals with the Temple's sacrificial activity. “Let the pure ones (i.e. the young children not yet contaminated spiritually) deal with the subject matter of bringing about purity to the defiled individuals”.
On a personal note, my earliest first grade memories in Yeshiva Chofetz Chaim of midtown Manhattan include the study of the first section of Vayikra in the old Cheder singsong fashion with Yiddish translation!
Our Talmudic Sages (Shabbat 119b) valued the involvement of such young students in Torah study even though they might occasionally speak total nonsense. The very existence of the world is dependent on these young children for in their hands lies the entire future of the Jewish people. Disruption of their studies, they said, is not acceptable even at the cost of delaying the rebuilding of the Temple.
Not interrupting children's study of Torah received much attention in the context of the discussion about Halachic implications of the right of Torah educators to strike for higher salaries and better working conditions. In one particular responsum, HaRav Moshe Feinstein Zt"l (Igrot Moshe, HM 1:59) adopts a strict view on the subject sighting the Sages' view that the world stands on the merit of young students’ idle chatter. The teachers bear the responsibility of maintaining the continuity of the children's active involvement in Judaism. HaRav Ovadiah Yosef (Yechave Da'at 4:48) relies upon Rav Feinstein (and many others) strengthening the position against allowing Torah teachers to strike.
Early childhood Torah education takes on many forms. Perhaps the most popular is the Seder on Pesach eve. HaRav Yosef Dov Soloveitchik Zt"l once described the Seder as a "model lesson in educational techniques". In the Haggadah section of the "Four Sons", we focus upon the idea that not all children are equal in both the intellectual as well as motivational areas. The last of those sons is the son who is not able to ask questions. Whether a biological child or an adult with an underdeveloped spiritual side, early childhood Torah educational methods are in order.
"You" –written there in the feminine gender – must sensitively stimulate and motivate such children to open up and become curious as to the Seder proceedings. Perhaps such children are far removed from the Halachic discourses revolving around the prohibitions of Chametz (leavened bread) and the eating of Matzah. Perhaps such children are not yet equipped to handle the details of proper Halachic observances.
Yet, one can certainly arouse interest in such children discussing the many sacrifices the Jewish people had to
HaRav Soloveitchik Zt"l once described the Seder as a "model lesson in educational techniques". 
offer throughout the ages for simply remaining Jewish. We sing on Seder night in the “Vehi Sheamda” song that every generation provided its own challenges to Jewish national survival. Every single Jew has a portion in the national sacrificial saga of Jewish history. Let the pure "young" ones’ study deal with the historic sacrifices of all the ages.
Those early first steps in the direction of Jewish identity will ultimately lead them down the long road of Torah tradition from Sinai.