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{{short description|Torah with "the way of the land"}}
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'''''Torah im Derech Eretz''''' ({{langx|he|תורה עם דרך ארץ}} – [[Torah study|Torah]] with "the way of the land"<ref name="Y Goldson">Rabbi Y. Goldson, [[Aish HaTorah]]: [http://www.aish.com/sp/pg/48943746.html "The Way of the World", Ethics of the Fathers, 3:21]</ref>) is a phrase common in [[Rabbinic literature]] referring to various aspects of one's interaction with the wider world.  The term 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. The resultant mode of Orthodox Judaism is sometimes termed '''Neo-Orthodoxy'''<ref>[https://www.myjewishlearning.com/article/samson-raphael-hirsch-the-father-of-neo-orthodoxy/ Samson Raphael Hirsch: The Father of Neo-Orthodoxy]</ref> or, in some historiographies, '''Frankfurter Orthodoxy'''.

==Derech Eretz==
{{Main|Derekh 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.<ref name="Y Goldson"/><ref>{{citation |first=Gidon |last=Rothstein |url=http://www.rjconline.org/maharalhome.html |title=Maharal on Avot |website=RJConline.org |url-status=dead |archiveurl=https://web.archive.org/web/20101031164210/http://www.rjconline.org/maharalhome.html |archivedate=2010-10-31}}.</ref>

The phrase ''Torah im Derech Eretz'' is first found in the [[Mishna]] in Tractate ''[[Avoth]]'' (2:2): "Beautiful is the [[Torah study|study of Torah]] with ''Derech Eretz'', as involvement with both makes one forget sin".

==Rabbi S.R. Hirsch==
[[Image:Hermann Struck Grafik JMBerlin 2007 98 0.jpg|thumb|200px|[[Samson Raphael Hirsch]].]]
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 formalize a philosophy of ''Derech Eretz'' that incorporated a practical response to [[modernity]]. 
Hirsch's philosophy has been variously interpreted within Orthodoxy.

===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 [[Halakha|Jewish law]].

====Worldly involvement====
[[Image:Samson Raphael Hirsch. Bernard Drachman. The Nineteen Letters of Ben Uziel. 1899.pdf|thumb|200px|Cover of an 1899 edition of ''The Nineteen Letters of Ben Uziel'', where Hirsch lays out his program of ''Torah im Derech Eretz.'']]
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."<ref name=rap>Hirsch, ''Religion Allied to Progress''</ref>

====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 [[Tikkun Olam|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."<ref name=rap/>

====Jewish law====
Hirsch was emphatic that ''Derech Eretz'' in no sense allows for [[halakha|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 [[Samson Raphael Hirsch#Influence and controversy|discussion]] on this point, in the article on Rabbi Hirsch.''

As mentioned, the philosophy of ''Torah im Derech Eretz'' has been variously interpreted within [[Orthodox Judaism|Orthodoxy]]. 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.

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 [[mundane|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.

[[File:Schiller lesend.jpg|thumb|200px|Interaction with modern culture is one aspect of ''Torah im Derech Eretz.'' Hirsch saw a common ground in values exposed by a philosopher like Schiller. The image, by [[Luise Duttenhofer]] (1776–1829), depicts Schiller reading.]]
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"<ref>''Gesammelte Schriften'' vii p.&nbsp;294</ref> Thus on a regular basis, he quotes secular scientists in his [[Torah]] commentary. Some scholars believe that he was influenced by [[Hegel]] and [[Friedrich Schiller]];<ref>[https://www.ucalgary.ca/~elsegal/363_Transp/Orthodoxy/Hirsch.html Prof. E. Segal, University of Calgary];[http://www.jewishvirtuallibrary.org/jsource/biography/Hirsch.html Avi Hein, jewishvirtuallibrary.org]</ref> in fact, in a speech given in the school he founded on the centenary of the birth of the latter, he claimed that the universalistic principles of [[Western culture]] embodied in Schiller's writings are Jewish values originating in the Torah.<ref>Mordechai Breuer, ''Modernity within Tradition'', p. 70</ref><ref>[[Yehuda (Leo) Levi|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 [https://www.daat.ac.il/daat/kitveyet/shana/harashar-4.htm הרש"ר הירש כמורה דרך לדורנו (''Rabbi Samson Raphael Hirsch as a guide for our generation'')], section: יהדות על טהרת הקודש</ref>

On the other hand, Hirsch cautioned as to the danger of scientific knowledge leading one away from God; further, his schools, unlike others in [[Germany]] at the time, taught modern (business) languages as opposed to [[Classics|classical languages]]. Famously, in his commentary to {{Bibleverse|Leviticus|18:4-5|HE}}, 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".<ref>{{Alhatorah|Leviticus|18:4-5|R. S.R. Hirsch}}</ref>

His commentary on {{Bibleverse|Deuteronomy|6:7|HE}} is perhaps more explicit:
:"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."<ref>{{Alhatorah|Deuteronomy|6:7|R. S.R. Hirsch}}</ref>

===Neo-Orthodoxy: the "Breuer" communities===
In 1851, Hirsch was called to become the rabbi of the breakaway Orthodox community of [[Frankfurt am Main]]. This community soon became the model for "modern communities" strict in adherence to Orthodox practices, sometimes called, "Frankfurter Orthodoxy". Hirsch's son-in-law Rabbi Dr. [[Solomon Breuer|Shlomo Zalman (Solomon) Breuer]], succeeded him after his death. Wary of establishing a dynasty, the Frankfurt community did not appoint Hirsch's son to be his successor.

After [[World War I]], in order to show their rejection of religious liberalism, followers of the community started to call themselves "Neo-Orthodox"; this mirrored the parallel movement in [[Lutheranism]] (called "[[Neo-orthodoxy|Neo-Orthodoxy]]"). Thus, at this point, Hirsch's [[Romanticism|romantic liberalism]] and the values of the [[Revolutions of 1848 in the German states|1848 struggle for civil rights]] were less relevant – and the rejection of many elements of [[Weimar Republic|Weimar]] [[Weimar culture|German culture]] was prevalent. [[Solomon Breuer]] and [[Isaac Breuer]] were leaders of this conservative turn by the community.<ref>Mordechai Breuer, ''Modernity within Tradition'', chapter 7</ref>

Following [[Kristallnacht]], Breuer and his family emigrated to [[Antwerp]], and then to [[New York City]]. Once in New York, Breuer started a congregation among the numerous German refugees in [[Washington Heights, Manhattan|Washington Heights]], which closely followed the customs and mores of the Frankfurt community. The congregation, [[Khal Adath Yeshurun]], is colloquially known as "Breuer's". Rabbi [[Shimon Schwab]], also a native of Frankfurt, served as the second Rabbi of the "Breuer" community, until his death in 1995. Solomon Breuer and Joseph Breuer are often regarded as Hirsch's intellectual heirs, while Schwab is regarded as aligned with the more traditional [[Lithuania]]n orthodox communities.

The Breuer community has cautiously applied ''Torah im Derech Eretz'' to [[Culture of the United States|American life]], narrowing its application over time.<ref name="Controversial Moments">In fact, as of 2008 there has been some conflict between leading members of the community as to which direction it should take: see under [[Khal Adath Jeshurun (Washington Heights, Manhattan)]] and [http://www.jewishpress.com/displaycontent_new.cfm?contentid=33512&mode=a&contentname=Controversial_Moments_At_Rav_S._R._Hirsch_Memorial_Celebration Controversial Moments At Rav S.R. Hirsch Memorial Celebration, Article by Elliot Resnick, The Jewish Press, Friday, June 27, 2008, p. 18] {{webarchive|url=https://web.archive.org/web/20080630202518/http://www.jewishpress.com/displaycontent_new.cfm?contentid=33512&mode=a&contentname=Controversial_Moments_At_Rav_S._R._Hirsch_Memorial_Celebration |date=June 30, 2008 }}</ref> 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 [[Torah|Written]] and [[Oral law|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 [[Modern Orthodoxy]] and [[Haredi Judaism]] ("Ultra-Orthodoxy"). As regards Haredi Judaism, Schwab acknowledged that although Neo-Orthodoxy is not the path openly espoused by the majority of today's ''[[Rosh yeshiva|Roshei Yeshiva]]'', the "Torah Only" and ''Torah Im Derech Eretz'' camps can exist side-by-side. "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]].

The movement is somewhat distant from Modern Orthodoxy. Schwab regards Modern Orthodoxy as having misinterpreted Hirsch's ideas: regarding standards of ''[[halakha]]'' as well as the relative emphasis of Torah versus secular; see discussion under [[Torah Umadda#Neo-Orthodoxy|Torah Umadda]]. Further, Breuer, influenced by Hirsch's philosophy on ''[[Samson Raphael Hirsch#Frankfurt am Main|Austritt]]'' (secession), "could not countenance recognition of a non-believing body as a legitimate representative of the Jewish people". For this reason, he was "unalterably opposed to the ''[[Mizrachi (religious Zionism)|Mizrachi]]'' movement, which remained affiliated with the [[World Zionist Organization]] and the [[Jewish Agency]]".

===Contemporary influence===
''Torah im Derech Eretz'' remains influential as a philosophy in [[Orthodox Judaism]]. Although usually associated with the "[[Joseph Breuer|Breuer]]" community of [[Washington Heights, Manhattan|Washington Heights]], the philosophy remains an important influence in [[Modern Orthodox Judaism]] and, to some extent, in ''[[Haredi Judaism]]''. (See also [[Divine Providence#Contemporary Orthodox thought|Divine Providence]] for discussion of ''derech eretz'' in contemporary Orthodox Judaism.)

====Modern Orthodoxy====
{{See also|Torah Umadda#Neo-Orthodoxy}}
''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''.

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...",<ref>[[Samuel Belkin]], inaugural address, 1943</ref> whereas ''Torah im Derech Eretz'', aims at the domination of Torah over secular knowledge and the application of Torah thought to secular knowledge.

====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.<ref name="Controversial Moments"/> 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 [[Samson Raphael Hirsch#Influence and controversy|further]] in the article on Rabbi Hirsch and [[Modern Orthodox Judaism#Neo-Orthodoxy/Torah Im Derech Eretz|additionally]] under Modern Orthodoxy.

====Haredi Judaism====
[[Image:Bais-Yaakov-1.jpg|thumb|250px|''Torah im Derech Eretz'' shaped the curriculum of the Beis Yaakov school system. The second graduating class of the Beis Yaakov in [[Łódź]], [[Second Polish Republic|Poland]], in 1934.|alt=]]
Today, the [[Haredi Judaism|Haredi]] "[[Haredi Judaism#United States|Yeshiva communities]]" adhere to the "narrow interpretation" as an educational philosophy. ''Torah im Derech Eretz'' was the basic idea that shaped the curriculum of the [[Beis Yaakov]] school system, and continues to be influential. (In fact, in her Seminary in [[Kraków]], [[Sarah Schenirer]] taught Rav Hirsch's writings in [[German language|German]]. The (German-born) teachers spoke German and the Polish students learned German.<ref>Chevroni, M. ''The Contribution of German Chareidim to the New Yishuv''</ref>) Similarly, the "narrow interpretation" guides the curricula at boys' high schools.

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, ''[[yeshiva|yeshivot]]'' and ''[[kollel]]s''. 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".<ref>Aryeh Carmell, ''Torah Im Derech Eretz''</ref> 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.<ref>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. ([[Yehuda (Leo) Levi|Levi]] 1990)</ref> (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."<ref>''Gesammelte Schriften'' vi p.&nbsp;221</ref> See further under [[Joseph Breuer]].)

==References==
{{reflist}}

==Further reading==
'''Torah im Derech Eretz'''
*Berman, Saul J. ''[http://www.edah.org/backend/coldfusion/search/diverse.cfm#Torah Diverse Orthodox Attitudes to Torah U'Maddah]'', Edah
*Blau, Yosef ''{{cite web|url= http://www.yutorah.org/_shiurim/%2FTU1%5FBlau%2Epdf |title=Choosing a Profession – Some Halachic Considerations }}&nbsp;{{small|(516&nbsp;KB)}}'', Torah U'Madda, Volume 1: 1989
*Breitowitz, Yitzchok ''[https://web.archive.org/web/20010724040351/http://www.darchenoam.org/articles/web/issues/ar_R_Breitowitz.html Choosing a Profession: Torah Considerations part I]'', ''[https://web.archive.org/web/20020209084951/http://www.darchenoam.org/articles/web/issues/ar_R_Breitowitz2.html part II]'', darchenoam.org
* Forsythe, Jeff ''[http://www.shemayisrael.com/rabbiforsythe/interpersonal/derecheretz.htm Derech Eretz: Civil, Polite and Thoughtful Behavior]'', shemayisrael.com
* Rothstein, Gidon ''[https://web.archive.org/web/20101031164210/http://www.rjconline.org/maharalhome.html Maharal on Avot]'', rjconline.org
* Schnall, David ''[http://www.yutorah.org/_shiurim/Dr%2E%20David%20J%2E%20Schnall%20%2D%20Six%20Days%20Shall%20You%20Toil%2D%20Classic%20Jewish%20Work%20Values%20in%20Summary%20%281%2D1%2D2001%29%2Epdf Six Days Shall You Toil: Classic Jewish Work Values]'', The Torah u-Madda Journal (10/2001)
* Taubes M. ''{{usurped|1=[https://web.archive.org/web/20121014004728/http://www.tzemachdovid.org/thepracticaltorah/yisro.shtml The value of work]}}'', ''Parshas Yitro'' in ''The Practical Torah''
* Waxman, Chaim. ''[https://web.archive.org/web/20060219212642/http://www.findarticles.com/p/articles/mi_m0411/is_n1_v42/ai_13796421/print Dilemmas of modern orthodoxy: sociological and philosophical]'', Judaism, Winter, 1993

'''Rabbi S.R. Hirsch'''
* Bodenheimer, Ernst ''{{usurped|1=[https://web.archive.org/web/20051109103642/http://www.tzemachdovid.org/gedolim/jo/tworld/rbreuer.html Rabbi Joseph Breuer: The Rav of Frankfurt, U.S.A.]}}'', Jewish Observer
* Carmell, Aryeh ''[https://web.archive.org/web/20050412000528/http://www.jct.ac.il/judaica/dvarTorah/dt44.html 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.&nbsp;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.&nbsp;1–72.
* Chevroni, M. ''[https://web.archive.org/web/20070426003019/http://chareidi.shemayisrael.com/archives5765/voero/VRH65features2.htm The Contribution of German Chareidim to the New Yishuv]'', ''Deiah veDibur''
* Drachman, Bernard ''[http://www.jewishencyclopedia.com/view.jsp?artid=773&letter=H Hirsch, Samson Raphael]'', jewishencyclopedia.com
* Frankel, Pinchas ''[https://web.archive.org/web/20061025150307/http://www.ou.org/torah/frankel/5761/vayakpek61.htm On the Breuer Kehilla]'', ou.org
* [[Samson Raphael Hirsch|Hirsch, Samson Raphael]] ''[http://www.shemayisrael.co.il/publicat/hazon/ninteen.htm The Nineteen Letters]'' Translated by Karin Paritzky, annotated by Rabbi Joseph Elias, Philip Feldheim (1994) {{ISBN|0-87306-696-0}}.
* Hirsch, Samson Raphael ''[http://www.acs.ucalgary.ca/~elsegal/363_Transp/Orthodoxy/SRHirsch.html Religion Allied to Progress]'', in ''Collected Writings of Rabbi Samson Raphael Hirsch'', Philip Feldheim (1996) {{ISBN|0-87306-786-X}}
* [[Louis Jacobs|Jacobs, Louis]] ''[https://web.archive.org/web/20041012220206/http://www.myjewishlearning.com/history_community/Modern/ModernReligionCulture/MoreEmergence/Orthodox_Judaism/Hirsch.htm Samson Raphael Hirsch: The Father of Neo-Orthodoxy]'' in ''The Jewish Religion: A Companion'', Oxford University Press (1995) {{ISBN|0-19-826463-1}}
* Kaplan, Lawrence ''[https://web.archive.org/web/20151019100839/http://www.findarticles.com/p/articles/mi_m0411/is_3_48/ai_64507449/print Revisionism and the Rav: The Struggle for the Soul of Modern Orthodoxy]'', Judaism, Summer, 1999
* Katzenellenbogen, Raphael ''[https://www.daat.ac.il/daat/mahshevt/hirsh-2.htm 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}}
* [[Yehuda (Leo) Levi|Levi, Yehuda]] "''Torah Study''", Philipp Feldheim Inc, (1990) {{ISBN|0-87306-555-7}} (see especially Parts 1 & 7)
* Levi, Yehuda [https://www.daat.ac.il/daat/kitveyet/shana/harashar-4.htm ''Rabbi Samson Raphael Hirsch as a guide for our generation''] (Hebrew), ''daat.ac.il''
* Plaut, Mordechai ''[https://web.archive.org/web/20060219051525/http://chareidi.shemayisrael.com/archives5765/NSO65orwolbe.htm The "Torah Only" Attitude to Torah Im Derech Eretz]'', ''Deiah veDibur''
* Plaut, Mordechai ''[https://web.archive.org/web/20070324233535/http://chareidi.shemayisrael.com/archives5764/VYV64ayeshva.htm The Call to Stand Firm Against "Chareidi Yeshiva High Schools"]'', ''Deiah veDibur''
* Schwab S. ''[http://www.stevens.edu/golem/llevine/rsrh/these_and_those.pdf "These and Those"'' and ''"Torah im Derech Eretz – a Second View"]'' in ''Selected Essays'', CIS Publishers, (1994) {{ISBN|1-56062-292-X}}
*Segal, Eliezer ''[https://www.ucalgary.ca/%7Eelsegal/363_Transp/Orthodoxy/Hirsch.html Rabbi Samson Raphael Hirsch and Neo-Orthodoxy]'', ucalgary.ca
* Sofer D. ''{{usurped|1=[https://web.archive.org/web/20050221022446/http://www.tzemachdovid.org/gedolim/ravhirsch.html Rav Shimshon Raphael Hirsch]}}'', ''Yated Neeman''
* [[Yechiel Yaakov Weinberg|Weinberg Y. Y.]] ''[https://www.daat.ac.il/daat/kitveyet/deot/vaynberg.htm The Teachings of Rabbi Samson Raphael Hirsch]''(Hebrew), ''daat.ac.il''

{{OrthodoxJudaism}}

{{DEFAULTSORT:Torah Im Derech Eretz}}
[[Category:Jewish philosophy]]
[[Category:Orthodox Judaism]]