Try this on for size:
רבי חלפתא בן דוסא איש כפר חנניה אומר, עשרה שיושבין ועוסקין בתורה, שכינה שרויה ביניהם, שנאמר (תהלים פב), אלהים נצב בעדת אל.
ומנין אפילו חמשה, שנאמר (עמוס ט), ואגודתו על ארץ יסדה.
ומנין אפילו שלשה, שנאמר (תהלים פב), בקרב אלהים ישפוט.
ומנין אפילו שנים, שנאמר (מלאכי ג), אז נדברו יראי ה’ איש אל רעהו ויקשב ה’ וישמע וגו’.
ומנין אפילו אחד, שנאמר (שמות כ), בכל המקום אשר אזכיר את שמי אבוא אליך וברכתיך.
Today’s chinuch system is based on something called convenience. Group as many talmidim into the same place, and create a yeshiva. This was never the derech, and it has severe disadvantages (no, not all bad). A group of 100 talmidim will contain a mixture of different types. It may be convenient for them to all learn the same thing, whether בקיאות, עיון, etc. But that might not be the best fit for every individual. The Mishna at the beginning of Pirkei Avos does not state עשו ישיבות גדולות, but rather העמידו תלמידים הרבה, with a clear emphasis to implement the standing of talmidim on their own feet. For some, this learning will differ from the standard curriculum that a given yeshiva may offer, but that is the optimal chinuch. In the alter heim, there was a melamed with a maximum of 6-8 talmidim, and there was enough individual attention so that each could learn according to his unique nature. That is no longer cost effective.
The older talmidim went to where there was a talmid chochom under whose tutelage they could grow. Not a “yeshiva”. Yes, there were yeshivos which grew this way. But the attraction was not the name of a city or institution, but rather the gaon who shared his limudim. If we examine the biographies of the gedolim of the recent generations, we find this pattern. Talmidim of a rebbi, not talmidim of a yeshiva.
Bottom line is that learning needs to be geshmack, and that type of Limud Hatorah generates the satisfaction and the שמחת הלב that we hold so dear. Abolishing yeshivos is unlikely to be useful. But we should be encouraging our yeshivos to guide and assist talmidim to find their niche in Torah and to pursue that. Perhaps not to the exclusion of the “mainstream” learning, but they should be able to shteig and feel that they are shteiging.
Lastly, there is a wealth of information about this that is found in the Siddur. Review the texts and their explanations of Birchas Hatorah, and of the bracha of Ahava Rabah that we recite before Kriyas Shema. Both are loaded with lessons that we can learn for immense growth.