New Edition of Siddur

 I just bought the new Hirsch Siddur. They did a terrific job. The width is a bit less than the thick paper version so easier to carry, but the pages are thick enough to turn, unlike the thinner paper version. Most importantly, the font is bigger. In a few sections like the end of Amidah, the font is tiny. I would have preferred that it all be kept the same. 

I  appreciate the occasional Minhag Ashkenaz instructions.

The cover is attractive too. 

So what you have here finally is an English language siddur that approximates German minhag that isn't such a strain on the eyes or fingers. For example, tallis and tefillin are before korbonos where they belong. As for birchos hatorah being there too, there's a note that tells you so, so there's a bit of page flipping. Baruch shimei is shown as being only in some communities, etc. There's many changes from true German minhag of course, such as the bracha concerning heretics. But this is the closest I have seen yet to a siddur in English that can be used by Minhag Ashkenaz people. 

Origin of TIDE

 Did Rav Hirsch initiate TIDE? Sounds like the Rambam did it centuries before. Consider these statements from Menachem Kellner, "Today’s Perplexed: Between Maimonidean Promise and Peril," TRADITION 53:4/2021.

Had not Rambam invested his considerable authority behind the project of integrating science and “secular” studies with Judaism, how much room would the Jewish world have made for rationally-oriented Jews in the Middle Ages and today? For Rambam, God, as it were, “wrote” two books: Torah and Cosmos. The truly devout Jew realizes that he or she must study both books, or only have access to half of God’s works. 

Finally, had Rambam not enunciated a universalist vision of Judaism would almost all Jews today be even more particularist than they are? It is my distinct impression that most secular Israeli Jews, and almost all Israeli Orthodox Jews, as well as some secular Jews (to one degree or another) in the Diaspora and almost all Orthodox Jews there, are convinced that there is something inherent, intrinsic, metaphysical, or mystical that distinguishes Jews from non-Jews; on this view the difference between Jew and non-Jew resides in their “hardware,” and not only in the different software they “run.” In this, knowingly or not, they reject Rambam, one of Judaism’s most outspoken universalists. He held that all human beings are truly created in the image of God, period, and insisted that there is no essential difference between Jews and non-Jews.

Rambam emphasizes that Jews and nonJews are all created equal by God and formed “in the same womb,” i.e., there is no essential difference between Jews and non-Jews. 

 Rambam, Mishneh Torah, Slaves 9:8

Similarly, we should not embarrass a slave by our deeds or with words, for the Torah prescribed that they perform service, not that they be humiliated. Nor should one shout or vent anger upon them extensively. Instead, one should speak to them gently, and listen to their claims. This is explicitly stated with regard to the positive paths of Job for which he was praised Job 31:13, 15: "Have I ever shunned justice for my slave and maid-servant when they quarreled with me.... Did not He who made me in the belly make him? Was it not the One who prepared us in the womb?"

Rambam, Hilchos Talmud Torah 3:10.

Anyone who decides to be engaged in Torah [study] and not to work, but, rather, to be supported by tzedukah, this person desecrates G-d’s name, degrades the Torah, extinguishes the light of our faith, brings evil upon himself and forfeits life in the next world, since it is forbidden to derive benefit from the words of Torah in this world.

Society is a factor

The true Law, which as we said is one, and beside which there is no other Law, viz., the Law of our teacher Moses, has for its purpose to give us the twofold perfection. It aims first at the establishment of good mutual relations among men by removing injustice and creating the noblest feelings. In this way the people in every land are enabled to stay and continue in one condition, and every one can acquire his first perfection. Secondly, it seeks to train us in faith, and to impart correct and true opinions when the intellect is sufficiently developed. Scripture clearly mentions the twofold perfection, and tells us that its acquisition is the object of all the divine commandments. Comp. “And the Lord commanded us to do all these statutes, to fear the Lord our God, for our good always, that he might preserve us alive as it is this day” (Deut. 6:24). Here the second perfection is first mentioned because it is of greater importance, being, as we have shown, the ultimate aim of man’s existence. This perfection is expressed in the phrase, “for our good always.” You know the interpretation of our Sages, “‘that it may be well with thee’ (ibid. 22:7), namely, in the world that is all good, ‘and that thou mayest prolong thy days’ (ibid.), i.e., in the world that is all eternal.” In the same sense I explain the words, “for our good always,” to mean that we may come into the world that is all good and eternal, where we may live permanently; and the words, “that he might preserve us alive as it is this day, “I explain as referring to our first and temporal existence, to that of our body, which cannot be in a perfect and good condition except by the co-operation of society, as has been shown by us.

Maimonides, Guide, 3, 27

You cannot reach intellectual mastery in an undignified society, and society is becoming increasingly undignified. In my opinion, Israeli is no better than any other and in many respects is worse than most.

many pious gentiles recognize the Creator

 Rav Yisrael Lipschutz, the Tiferet Yisrael,  (Yakhin, Sanhedrin 10:2) 

Even without the holy words of our sages who told us this [i.e., that pious gentiles merit olam ha-ba], we would know this from our intellect because “God is just (Tzaddik H') in all His ways and benevolent (chassid) in all His works (ma`asaw).” (Ps. 145:17) We see that many pious gentiles recognize the Creator, believe in the divinity of Scripture, act compassionately toward Israel, and that some have done great things for the entire world.

Could you imagine that these great deeds will not be rewarded in olam ha-ba? God does not withhold the reward of any creature. Even if you say that these pious ones who keep the seven Noachide commandments would not have the status of a ger toshav (resident alien) because they never made a formal acceptance before a court or because we do not accept gerei toshav in our day, since they do not act like Esau they have a portion in olam ha-ba. (Translated by Rav Yitzchak Blau)

https://judaism.stackexchange.com/questions/883/non-jews-gentiles-in-olam-haba-jewish-afterlife

Israelitische Religionsgesellschaft

Here's a listing in Adressbuch von Frankfurt for the Israelitische Religionsgesellschaft (IRG) in Frankfurt. Above it is the address for the Israelitische Gemeinde, i.e. the Israelite Community. Israelitische means Israelite. Gemeinde means Community. So I assume this is the general non-secessionist community. It was on Allerheiligenstraße 75. (Thank you to Uwe, the kindly archivist at the museum for finding this.)

You'll see below that a listing for the Israelitische Religionsgesellschaft without an address. Religionsgesellschaft means religious society. I believe that it is pronounced: Israel Etisheh  ReligiOngezelshaft

But I found on the German Wiki that the street of the original IRG is Schützenstraße, which is two blocks from Rav Hirsch's home on Schöne Aussicht. Schützenstraße means protection street or something like that. This address also appears in the Klugman biography. The shul was on the corner of  Schützenstraße and Rechneigrabenstraße.

Rav Hirsch would have walked up this street to get to shul. 

German Wiki

Der erste Synagogenbau der deutschsprachigen Austrittsorthodoxie entstand um 1853 in der Frankfurter Schützenstraße. Der Nachfolgebau Friedberger Anlage 5–6 (1905–1907 erbaut) war einer der geräumigsten jüdischen Sakralbauten Europas. Erst 1928 wurde die Frankfurter Israelitische Religionsgesellschaft eine eigenständige Körperschaft.

The first synagogue built by the German-speaking Orthodox secessionists was erected around 1853 on Schützenstraße in Frankfurt. Its successor, located at Friedberger Anlage 5–6 (built between 1905 and 1907), was one of the most spacious Jewish places of worship in Europe. The Frankfurt Israelite Religious Society did not become an independent corporation until 1928.