The concept of Torah im derech eretz has many meanings and has been put to use in many varied and sometimes surprising contexts. Here is one of them.
In Baruch She’amar
al Tefillot Hashanah, R’ Baruch HaLevi Epstein reviews some of the finer
points of the Birchat HaChodesh, the prayer recited in synagogue in
which we announce and bless each new month. Discussing the phrase יִראַת שָׁמַֽיִם
וְיִרְאַת חֵטְא
חַיִּים
שֶׁיֵּשׁ בָּהֶם (Chayim sheyesh bahem yirat shamayim veyirat
chet: “A life which has within it fear of Heaven and fear of sin”), R’
Epstein finds it strange that this phrase comes at the end of a list of things
we want for life and which we express in the form of חַיִּים שֶׁל (chayim
shel: “A life of…”). Why do we change the formula here from chayim shel
to chayim sheyesh bahem (“A life which has within it…”)?
In support of this notion
R’ Epstein cites the concept of im ein Torah ein derech eretz, ve’im ein
derech eretz ein Torah (“If there is no Torah there is no worldly
occupation, and if there is no worldly occupation there is no Torah”: R’ Elazar
ben Azariah, Avot 3:21). He then cites the famous argument between Torah purist
R’ Shimon bar Yochai and pragmatist R’ Yishmael as to whether a life of Torah
learning without derech eretz can be sustained: the Talmud (Berachot
35b) reports that many did as R’ Shimon taught and were unsuccessful, while
those who did as R’ Yishmael taught prospered.
I do not know offhand
of any other explanations offered for the change of rubric. Can anyone
enlighten me?
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