Torah im Derech Eretz

The term Derech Eretz, literally "the way of the land", is inherently ambiguous, with a wide range of meanings in Rabbinic literature, referring to earning a livelihood and behaving appropriately, among others.

Derech Eretz preceded the giving of the Torah by twenty-six generationsThere are many more such teachings in the rishonim and acharonim (post-Talmudic authorities).

The mussar literature, in fact, presents an entire body of thought devoted to the subject of middot (character traits) and "behaving like a mentsh" (refined human being, lit.

[10] In fact similar teachings are widespread in the Tanakh ("God made one to balance the other" Ecclesiastes 7:14), Midrash, and Rabbinic literature generally.

The popular Kitzur Shulchan Aruch more generally requires that: "when you are engaged in business or in a trade [or profession] to earn a livelihood, you should not aspire to accumulate wealth, but pursue your work in order to support your family, to give charity, and to raise your children to study the Torah..."[13] See also Jewish business ethics § Ethical perspective.

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.

Work became a necessity when Adam ate from the Tree of the knowledge of good and evil, causing the sparks of holiness to fall to the Other Side.

Maharal, Judah Loew (1525–1609), points out that Derech Eretz is not limited to "earning a living"; rather, the concept encompasses hanhaga tiv`it, "operating in the natural world".

Thus, Derech Eretz refers to more than just "earning a livelihood" and includes the knowledge and skills that facilitate success in the "world of Nature".

[17] 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.

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]).

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 range of interpretations arises particularly in light of the tension between Hirsch's insistence as to faithfulness to Jewish law and tradition, and the challenges posed to this by interaction with the secular world.

Thus, at this point, Hirsch's romantic liberalism and the values of the 1848 struggle for civil rights were less relevant – and the rejection of many elements of Weimar German culture was prevalent.

Once in New York, Breuer started a congregation among the numerous German refugees in Washington Heights, which closely followed the customs and mores of the Frankfurt community.

The Breuer community has cautiously applied Torah im Derech Eretz to American life, narrowing its application over time.

"As long as one is prompted solely by Yiras Shamayim ("fear of Heaven") and a search for truth, each individual has a choice as to which school he should follow."

Practically, the community is fully engaged with haredi Agudath Yisrael of America, while it shuns the more modern Orthodox Union.

Further, Breuer, influenced by Hirsch's philosophy on Austritt (secession), "could not countenance recognition of a non-believing body as a legitimate representative of the Jewish people".

Torah im Derech Eretz is a major source of ideology for Modern Orthodoxy, particularly regarding the synthesis of Judaism and secular culture.

Organizations on the left of Modern Orthodoxy have embraced the "broad interpretation", although critics say that, philosophical issues aside, their "relatively relaxed stance" in halakha in fact positions them outside the realm of Torah im Derech Eretz.

Torah im Derech Eretz was the basic idea that shaped the curriculum of the Beis Yaakov school system, and continues to be influential.

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.

[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."