Torah im Derech Eretz

Torah im Derech Eretz (Hebrew תורה עם דרך ארץ - Torah with "the way of the land") is a philosophy of Orthodox Judaism articulated by Rabbi Samson Raphael Hirsch (1808-1888), which formalises a relationship between traditionally observant Judaism and the modern world. The resultant mode of Orthodox Judaism is known as Neo-Orthodoxy.

Torah im Derech Eretz

When Hirsch first came to Frankfurt in 1851 he proclaimed Torah im Derech Eretz as the "banner" for his congregation, the Israelitische Religionsgesellschaft - the phrase has since been synonymous with Hirsch as well as with his philosophy. As seen, Hirsch was not unique in extending Derech Eretz to include broad knowledge of the secular world; rather, his role was to formalise a philosophy of Derech Eretz which incorporated a practical response to modernity. As above, in Hirsch's view, derech eretz refers not only to livelihood, but also to the social order, with the associated mores and considerations of courtesy and propriety, as well as to general education. Hirsch thus developed the concept of derech eretz to embrace Western culture while maintaining strict adherence to Jewish law.

Related Topics:
Frankfurt - 1851 - Secular - Modernity - Western culture - Jewish law

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Worldly involvement

Hirsch seeks to demonstrate in all his writings that the combination of Torah and Derech Eretz is not only possible but necessary if Judaism is to come to grips with the challenge of modern life. To Hirsch, the fulfillment of Torah - Derech Eretz - therefore requires worldly involvement and general participation in society, as facilitated by the requisite knowledge.

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:"Judaism is not a mere adjunct to life: it comprises all of life. To be a Jew is not a mere part, it is the sum total of our task in life. To be a Jew in the synagogue and the kitchen, in the field and the warehouse, in the office and the pulpit ?with the needle and the graving-tool, with the pen and the chisel - that is what it means to be a Jew."

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Secular culture and education

In Hirsch?s view, Judaism must "include the conscientious promotion of education and culture". Hirsch speaks of the Israel-Mensch ("Israel-man"), the "enlightened religious personality" as an ideal: that is the Jew who is proudly Jewish, a believer in the eternal values of the Torah and at the same time, a cultured "man" of the modern world. ?The more, indeed, Judaism comprises the whole of man and extends its declared mission to the salvation of the whole of mankind, the less it is possible to confine its outlook to the synagogue. the more the Jew is a Jew, the more universalist will be his views and aspirations the less aloof will he be from ? art or science, culture or education? the more joyfully will he applaud whenever he sees truth and justice and peace and the ennoblement of man.?

Related Topics:
Torah - The salvation of the whole of mankind

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Jewish Law

Importantly, Hirsch was very clear that Derech Eretz in no sense allows for halakhic compromise. In his view, Judaism is "an untouchable sanctuary which must not be subjected to human judgment nor subordinated to human considerations" and "progress is valid only to the extent that it does not interfere with religion". He states that "the Jew will not want to accomplish anything that he cannot accomplish as a Jew. Any step which takes him away from Judaism is not for him a step forward, is not progress. He exercises this self-control without a pang, for he does not wish to accomplish his own will on earth but labours in the service of God." In The Nineteen Letters of Ben Uziel Hirsch remarked that it would have been better for the Jews not to have been emancipated if the price they had to pay was assimilation. (See also,reforms within Jewish practice in Modern Orthodoxy.)

Related Topics:
Halakhic - Reforms within Jewish practice

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