Torah Umadda gave a distinctly American, twentieth century institutional form to a tension that runs much further back in Jewish thought, the relationship between Torah study and general knowledge, a question on which The Limits of Orthodox Theology, Marc Shapiro's study of the reception of Maimonides' Thirteen Principles, shows even Maimonides himself has been read in sharply opposing ways by later interpreters, some crediting him as a forerunner of exactly this synthesis and others reading his own philosophical engagement as an exception rather than a model to be generalized. Yeshiva University's founding curriculum, combining a full yeshiva education with a conventional secular degree program, gave Modern Orthodoxy's position a concrete institutional expression rather than leaving it as an abstract argument, training generations of American Orthodox Jews to hold both commitments simultaneously as a matter of ordinary practice rather than exceptional achievement. The doctrine sits between two neighboring positions it explicitly rejects, Haredi Orthodoxy's more thoroughgoing separation from secular education and civic engagement on one side, and the greater accommodation of halakhic requirements found in Reform and Conservative Judaism on the other, holding that full observance and full secular participation can be sustained together rather than requiring either separatism or accommodation.