Torah im Derech Eretz
Part of a series on |
Jews and Judaism |
---|
Torah im Derech Eretz (Hebrew: תורה עם דרך ארץ – Torah with "the way of the land"[1]) is a phrase common in Rabbinic literature referring to various aspects of one's interaction with the wider world. It also refers to a philosophy of Orthodox Judaism articulated by Rabbi Samson Raphael Hirsch (1808–1888), which formalizes a relationship between traditionally observant Judaism and the modern world. Some[who?] refer to the resultant mode of Orthodox Judaism as Neo-Orthodoxy or, in some historiographies, as Frankfurter Orthodoxy.
Derech Eretz
The phrase Torah im Derech Eretz is first found in the
Appropriate behaviour and good character
In the Talmud and Midrash, there are approximately 200 teachings concerning Derech Eretz as decent, polite, respectful, thoughtful, and civilized behavior.[3] One representative teaching is that "Derech Eretz comes before Torah"[4] – one cannot personify Torah until he demonstrates Derech Eretz in everything that he does.
Derech Eretz preceded the giving of the Torah by twenty-six generations
—Vayikra Rabbah9:3
There are many more such teachings in the
Nachman of Breslov takes the words comes before (in the above maxim) in a chronologic sense. Thus, "Derech eretz comes before Torah", means that Derech Eretz is the original method to know part of the truth, and existed before the gift of the Torah.
Earning a livelihood
The meaning of Derech Eretz in the above Mishna is generally taken as "earning a livelihood",[5] and the Mishna is thus read as "Beautiful is the study of Torah combined with 'earning a livelihood'". In consonance, Rabbinic opinion has a general requirement for earning a livelihood, but in such a fashion that one may also study and live Torah.[6] [7][8]
This opinion, in fact, extends to codification in Jewish Law: "[One] should work every day, sufficient for his living... and should busy himself with Torah the rest of the day and night; one who supports himself with his own hands is on a great level".[9]
The language of this codification is representative of the general value assigned by
Who is rich? One who is satisfied with his lot. As is stated (Psalms 128:2): "If you eat of toil of your hands, fortunate are you, and good is to you"; "fortunate are you" in this world, "and good is to you" in the World to Come.
Rashi, on the verse, similarly states that one who supports himself inherits this world and the next.
At the same time, in this widely quoted Mishna, the requirement to work is clearly presented with a simultaneous warning against
Even the choice of occupation is circumscribed:
Rabbinic tradition therefore recognizes that achieving an appropriate balance could pose both practical and philosophic challenges (e.g., the requirement for secular education as opposed to limited vocational training), and the various issues are therefore widely discussed: (i) in various tractates in the Talmud;[14] (ii) in the halakhic literature;[15] (iii) as well as in Jewish philosophy, Hasidic thought and Musar (ethical) literature—see discussion under Divine providence in Judaism.
In Kabbalistic and Chassidic thought, also,
Knowledge of the natural world
Knowledge of culture and society
Rabbi Samson Raphael Hirsch (1808–1888), incorporating the above, was among the first to extend the definition of Derech Eretz to include a broad knowledge of, and appropriate interaction with, culture and society. Hirsch states that:
- "Derech Eretz includes everything that results from the fact that man's existence, mission and social life are conducted on Earth, using earthly means and conditions. Therefore this term especially describes ways of earning a livelihood and maintaining the social order. It also includes the customs and considerations of etiquette that the social order generates as well as everything concerning humanistic and civil education." (commentary on Pirkei Avot)
Hirsch's conception also
Rabbi S.R. Hirsch
When Hirsch first came to
Hirsch's Torah im Derech Eretz
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 (see [17] and [7]).
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 dominate not only the religious sphere of personal and communal life, but the secular, mundane sphere as well. To Hirsch, the fulfillment of Torah—Derech Eretz—therefore requires worldly involvement and general participation in society, as facilitated by the requisite knowledge.
- "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." (Religion Allied to Progress)
Secular culture and education
In Hirsch's view, Judaism must "include the conscientious promotion of education and culture". Hirsch speaks of the Mensch-Yisroel ("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, but also possessing the ability to engage with and influence contemporary culture and knowledge.
- "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. [Thus] the more the Jew is a Jew, the more universalist will be his views and aspirations [and] the less aloof will he be from ... art or science, culture or education ... [and] the more joyfully will he applaud whenever he sees truth and justice and peace and the ennoblement of man." (Religion Allied to Progress)
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, Modern Orthodox Judaism#Standards of observance.)
Interpretation
- See also the discussion on this point, in the article on Rabbi Hirsch.
As mentioned, the philosophy of Torah im Derech Eretz has been variously interpreted within
Under a "narrow interpretation", exposure to secular philosophy, music, art, literature, or ethics must be functional. Under a "median interpretation", this exposure is permissible, and even required, for the sake of the domination of Torah values over one's worldly matters. Under a "broad interpretation" this exposure is permissible, providing a complement to—and even a synthesis with—Torah.
Thus as regards involvement in the secular world, the "narrow interpretation" essentially restricts Derech Eretz to a gainful occupation; permissible knowledge would be limited to functional and occupation related knowledge, and (possibly) secular knowledge that enables one to better interpret and understand the Torah. The "median interpretation" encourages the study of secular knowledge, but only insofar as this permits application of a Torah outlook and philosophy to human knowledge and culture. The "broad interpretation" permits the general acquisition of secular culture and knowledge as valuable in its own right.
Hirsch himself appears to have embraced the "median interpretation", albeit with the qualifications above. He states that "Torah im Derech Eretz, as used by our sages, means the realization of Torah in harmonious unity with all the conditions under which its laws will have to be observed amidst the developments of changing times" (Gesammelte Schriften vii p. 294). Thus on a regular basis, he quotes secular scientists in his
On the other hand, Hirsch cautioned as to the danger of scientific knowledge leading one away from God; further, his schools, unlike others in
), Hirsch clearly delineates the relationship of secular knowledge and Torah, where Torah is "ikkar" (עיקר), the essential, while secular knowledge is "tefel" (טפל), secondary or supplementary to Torah. He states that "[w]e are confident that there is only one truth, and only one body of knowledge that can serve as the standard. ... Compared to it, all the other sciences are valid only provisionally".His commentary on
- "The study of the Torah shall be our main intellectual pursuit. ... We are not to study Torah from the standpoint of another science or for the sake of that science. So, too, we are to be careful not to introduce into the sphere of the Torah foreign ideas. ... Rather, we should always be mindful of the superiority of the Torah, which differs from all other scientific knowledge through its Divine origin. ... [Our Sages] do not demand of us to completely ignore all the scientific knowledge ... [but rather] that a person [be] familiar with these other realms of knowledge, but ... only from the Torah's perspective ... and they warn us that neglecting this perspective will jeopardize our intellectual life."
Neo-Orthodoxy: the "Breuer" communities
In 1851, Hirsch was called to become the rabbi of the breakaway Orthodox community of
After
Following
The Breuer community has cautiously applied Torah im Derech Eretz to American life, narrowing its application over time.[22] Schwab warned of the dangers of contemporary moral attitudes in secular culture and literature, and emphasized that followers of Neo-Orthodoxy therefore require a strong basis of faith and knowledge, and must exercise caution in engagements with the secular world.
Schwab also frequently emphasized that Torah can never be regarded as parallel with the secular knowledge. "Torah study is the highest duty of the Jew", and "even to suggest that anything can be parallel to Torah is a blasphemy of the highest order; Torah is above all, and everything else in life must be conducted in accordance with the Written and Oral Torah." Still, entry into commerce or the professions is seen as a valid component of Torah life, to be facilitated by an appropriate secular education (with the caveat that campus life is "incontestably immoral"). "Carrying on one's professional life in consonance with the halakha is in itself a practice of Torah." One must "establish the Torah's primacy over the modes of business and professional life so that his behavior transforms even that 'mundane' portion of his life into a sanctification."
The community is positioned ideologically outside of both
The movement is somewhat distant from Modern Orthodoxy. Schwab regards Modern Orthodoxy as having misinterpreted Hirsch's ideas: regarding standards of
Contemporary influence
Torah im Derech Eretz remains influential as a philosophy in
Modern Orthodoxy
Torah im Derech Eretz is a major source of ideology for
Further to the right, the "broad interpretation" is largely identical with Torah Umadda—Torah and secular knowledge—a philosophy of Modern Orthodoxy closely associated with Yeshiva University, which aims at synthesizing Torah learning and secular knowledge within the personality. The two are nevertheless distinct in terms of emphasis. Under Torah Umadda, "[w]e prefer to look upon science and religion as separate domains..." (Samuel Belkin, inaugural address, 1943), whereas Torah im Derech Eretz, aims at the domination of Torah over secular knowledge and the application of Torah thought to secular knowledge. See further under Torah Umadda.
Neo-Orthodoxy
As above, the "Breuer" community continues to closely apply the philosophy. However, since World War II, the community, has moved away from the "median interpretation" toward the "narrow interpretation", as above.[22] Rabbi Breuer saw the risk of misinterpretation of his grandfather's ideas (and confusion with Torah Umadda) especially post-war. He repeatedly stated that compromising on Jewishness and halakha was at variance with Torah im Derech Eretz, and emphasized the distinction between Modern Orthodoxy and Neo-Orthodoxy as regards the relationship between Torah and secular. "Rabbi Hirsch's fight was not for balance and not for reconcilement, nor for synthesis and certainly not for parallel power, but for domination – for the true and absolute domination of the divine precept over the new tendencies" (Isaac Breuer, Hirsch's grandson). See further in the article on Rabbi Hirsch and additionally under Modern Orthodoxy.
Haredi Judaism
Today, the
Other Haredi communities, the "Torah only" school, are further distant from Torah im Derech Eretz. Since World War II there has been an ideological tendency in that camp to devote all intellectual capabilities to Torah study only—in schools, yeshivot and kollels. Thus, the optimum course to be adopted in all cases is to devote oneself to full-time Torah learning for as long as possible; "to go out into the world is a course to be adopted only when there is no other alternative".[24] Here, the Hirschian model is seen as horaat sha'ah, a "time-specific teaching" intended to apply to the special circumstances of Western Europe in the 1800s.[25] (Note that Hirsch himself addressed this contention: "Torah im Derech Eretz ... is not part of troubled, time-bound notions; it represents the ancient, traditional wisdom of our sages that has stood the test everywhere and at all times." (Gesammelte Schriften vi p. 221); see further under Joseph Breuer.)
References
- ^ a b c Rabbi Y. Goldson, Aish HaTorah: "The Way of the World", Ethics of the Fathers, 3:21
- ^ Rothstein, Gidon, "Maharal on Avot", RJConline.org, archived from the original on 2010-10-31.
- ^ Forsythe, Jeff, Derech Eretz: Civil, Polite and Thoughtful Behavior, Shema Yisrael.
- Vayikra Rabbah9:3 - דֶּרֶךְ אֶרֶץ קָדְמָה לַתּוֹרָה
- ^ See for example Maimonides, Commentary on the Mishna ad loc
- ^ Taubes, M, The value of work, The Practical Torah, Tzemach Dovid, archived from the original on 2012-10-14.
- ^ a b c Mishna Berurah on simanim 155 and 156
- ^ Kiddushin Mishna 4:14
- Shulkhan Arukh, Yoreh De'ah 246:21
- ^ See Rabbi Hirsch's discussion in letter 15 of his Nineteen Letters.
- ^ As a non negotiable, one has to ensure that it is free from all גזל ותרמית ("theft and deceit"), i.e. ethical and moral challenges; see again Kiddushin Loc. cit.
- ^ Kitzur Shulchan Aruch 31:7
- ^ see Berachot 35b for the classic discussion
- ^ e.g., Shulchan Aruch:
Yoreh Deah siman 246, Orach Chayim siman 156; Mishneh Torah: Deot Ch.5, Talmud Torah Ch.3
- ^ Likutey Halakhot I Jerusalem/New York, Breslov Research Institute
- ^ Yoreh Deah siman 246:4 allows study of שאר החכמות (wisdom), but limits this such that: this study is באקראי (non-fixed, as required, secondary to Torah); and excludes study of ספרי מינים ("heretical works").
- ^ Prof. E. Segal, University of Calgary;Avi Hein, jewishvirtuallibrary.org
- ^ Mordechai Breuer, Modernity within Tradition, p. 70
- ^ Professor Levi points out, however, that Rabbi Hirsch was required to make the speech for "political reasons" and that in this speech Hirsch "did not even hint, not a single word, that the Jewish people had anything at all to learn from [Schiller's] ideas." See הרש"ר הירש כמורה דרך לדורנו (Rabbi Samson Raphael Hirsch as a guide for our generation), section: יהדות על טהרת הקודש
- ^ Mordechai Breuer, Modernity within Tradition, chapter 7
- ^ Khal Adath Jeshurun (Washington Heights, Manhattan) and Controversial Moments At Rav S.R. Hirsch Memorial Celebration, Article by Elliot Resnick, The Jewish Press, Friday, June 27, 2008, p. 18 Archived June 30, 2008, at the Wayback Machine
- ^ Chevroni, M. The Contribution of German Chareidim to the New Yishuv
- ^ Aryeh Carmell, Torah Im Derech Eretz
- ^ A strong case can actually be made for the idea that the "Torah only" is in itself a horaat sha'ah adopted in the wake of the destruction of the major Torah centers during the Holocaust. (Levi 1990)
Further reading
Torah im Derech Eretz
- Berman, Saul J. Diverse Orthodox Attitudes to Torah U'Maddah, Edah
- Blau, Yosef "Choosing a Profession – Some Halachic Considerations". (516 KB), Torah U'Madda, Volume 1: 1989
- Breitowitz, Yitzchok Choosing a Profession: Torah Considerations part I, part II, darchenoam.org
- Forsythe, Jeff Derech Eretz: Civil, Polite and Thoughtful Behavior, shemayisrael.com
- Rothstein, Gidon Maharal on Avot, rjconline.org
- Schnall, David Six Days Shall You Toil: Classic Jewish Work Values, The Torah u-Madda Journal (10/2001)
- Taubes M. The value of work, Parshas Yitro in The Practical Torah
- Waxman, Chaim. Dilemmas of modern orthodoxy: sociological and philosophical, Judaism, Winter, 1993
Rabbi S.R. Hirsch
- Bodenheimer, Ernst Rabbi Joseph Breuer: The Rav of Frankfurt, U.S.A., Jewish Observer
- Carmell, Aryeh Torah Im Derech Eretz, jct.ac.il
- Chamiel, Ephraim The Middle way - The Emergence of Modern Religious Trends in Nineteenth-Century Judaism, Academic Studies Press, Brighton, 2014, Vol I, pp. 392–446.
- Chamiel Ephraim, The Dual Truth - Studies on Nineteenth-Century Modern Religious Thought and its Influence on Twentieth-Century Jewish Philosophy, Academic Studies Press, Brighton, 2019, Vol I' pp. 1–72.
- Chevroni, M. The Contribution of German Chareidim to the New Yishuv, Deiah veDibur
- Drachman, Bernard Hirsch, Samson Raphael, jewishencyclopedia.com
- Frankel, Pinchas On the Breuer Kehilla, ou.org
- ISBN 0-87306-696-0.
- Hirsch, Samson Raphael Religion Allied to Progress, in Collected Writings of Rabbi Samson Raphael Hirsch, Philip Feldheim (1996) ISBN 0-87306-786-X
- ISBN 0-19-826463-1
- Kaplan, Lawrence Revisionism and the Rav: The Struggle for the Soul of Modern Orthodoxy, Judaism, Summer, 1999
- Katzenellenbogen, Raphael Rabbi Samson Raphael Hirsch, His Teachings and Philosophy (Hebrew), daat.ac.il
- Klugman, Rabbi Eliyahu Meir Rabbi Samson Raphael Hirsch, architect of Judaism for the modern world, Mesorah (1996) ISBN 0-89906-632-1
- ISBN 0-87306-555-7(see especially Parts 1 & 7)
- Levi, Yehuda Rabbi Samson Raphael Hirsch as a guide for our generation (Hebrew), daat.ac.il
- Plaut, Mordechai The "Torah Only" Attitude to Torah Im Derech Eretz, Deiah veDibur
- Plaut, Mordechai The Call to Stand Firm Against "Chareidi Yeshiva High Schools", Deiah veDibur
- Schwab S. "These and Those" and "Torah im Derech Eretz – a Second View" in Selected Essays, CIS Publishers, (1994) ISBN 1-56062-292-X
- Segal, Eliezer Rabbi Samson Raphael Hirsch and Neo-Orthodoxy, ucalgary.ca
- Sofer D. Rav Shimshon Raphael Hirsch, Yated Neeman
- Weinberg Y. Y. The Teachings of Rabbi Samson Raphael Hirsch(Hebrew), daat.ac.il