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There has been some discussion recently on Areivim if I recall correctly
about the relationship between secular subjects and Torah.<br><br>
The article at
<a href="http://www.hakirah.org/Vol%207%20Pelta.pdf" eudora="autourl">
http://www.hakirah.org/Vol%207%20Pelta.pdf</a> deals with this
topic to some extent. <br><br>
Below are a two selections from this essay.<br><br>
<font size=3>Rabbi Hirsch never tired of pointing out that the study of
science<br>
and history is necessary for a deeper understanding of the ways of<br>
God and the Torah’s message… In one annual report of the high<br>
school he founded (perhaps the first Yeshiva High School in<br>
history), he demonstrates in considerable detail, using tens of<br>
examples, how the study of natural science and world history<br>
contributes to the student's understanding of the Torah and its<br>
message. In the previous year’s report, he discusses the impact that<br>
Torah study has on our understanding of general secular concepts:<br>
“These two elements [general and special Jewish education] are in<br>
truth nothing but the two complementary and closely related parts<br>
of a complete and homogeneous education.” These quotations<br>
should suffice to dispel any suggestion that “[Rabbi] Hirsch posited<br>
a coexistence, not a synthesis.”<br><br>
This is most certainly <i>not </i>R’ Hirsch’s philosophy. R’ Hirsch
was<br>
of the belief that:<br><br>
…any supporter of education and culture should deplore the fact<br>
that when these secular studies are evaluated in terms of their<br>
usefulness to the young, too much stress is often placed on so
called<br>
practical utility and necessity. Under such circumstances, the<br>
young are in danger of losing the pure joy of acquiring knowledge<br>
for its own sake, so that they will no longer take pleasure in the<br>
moral and spiritual benefits to be obtained from
study.</font><font size=1>26<br>
</font><font size=3>In R’ Hirsch’s formulation, secular knowledge is to
be acquired<br>
for its own sake and it should be “deplored” when it is acquired
only<br>
for “empirical and practical” purposes as wanted by R’ Elias. This is
a<br>
key component of the Hirschian worldview which Hirsch himself<br>
mentions more than once. Hence, he writes elsewhere:<br>
The more the Jew is a Jew, the more universalist will be his views<br>
and aspirations, the less alien will he be to anything that is noble<br>
and good, true and upright in the arts and sciences, in civilization<br>
and culture… The more the Jew is a Jew, the more gladly will he<br>
give himself to all that is true progress in civilization and culture
–<br>
provided that in this new circumstance he will not only maintain<br>
his Judaism, but will be able to bring it to ever more glorious<br>
fulfillment.</font></body>
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