“Rabbi David Hoffmann, ZL” by Eliezer M. Lipschuetz – A Translation Rabbi David Hoffmann, ZL By Eliezer M. Lipschuetz Introduction, Translation, and Notes by David S. Zinberg David S. Zinberg blogs at Realia Judaica. Introduction Rabbi Dr. David Zvi Hoffmann was a unique figure in the history of both German Jewish Orthodoxy and academic Jewish Studies.[1] He was widely regarded by contemporaries as an unequaled master of Halakha and Wissenschaft, and as a major leader in both communities. The biographical essay below by Eliezer Meir Lipschuetz, translated from Hebrew, was attached to the Hebrew translation (by Eliezer Barishansky) of Re’ayot Makhri’ot Neged Velhoizen, Hoffmann’s critique of the Documentary Hypothesis (Jerusalem, 1928 and available on HebrewBooks.org). Hoffmann’s original version, Die Wichtigsten Instanzen gegen die Graf-Wellhausensche Hypothese, was published in Berlin in 1904 (available on archive.org). Carla Sulzbach’s English translation, an MA thesis titled David Zvi Hoffmann’s . main arguments against the Graf-Wellhausen hypothesis, can be downloaded here. Lipschuetz’s brief but rich portrait is notable for its first- hand account of Hoffmann, as a scholar, teacher, writer, and as a pious Jew. While clearly enamored of his subject, Lipschuetz expresses some gentle criticism of Hoffmann. He laments the fact that Hoffmann wrote in German rather than Hebrew, and harshly criticizes the general neglect of Hebrew by both Wissenschaft and German Orthodox writers. Lipschuetz also faults Hoffman for not proposing an alternative theory to the Documentary Hypothesis to reconcile inconsistencies in the Torah, even if Hoffmann successfully – in Lipschuetz’s estimation – negated the theory by demolishing its assumptions. Following the latter critique, Lipschuetz offers a somewhat tentative defense of Hoffmann. For a brief biography of Lipschuetz, see the entry here in David Tidhar’s Entziklopedia Le-Halutze Ha-Yishuv U-Vonav. The translation is non-literal, but I have tried to preserve the tone and style of the original. Where Lipschuetz’s Hebrew terminology adds value to the translation, I include it in square brackets. Common dates have been added alongside, or substituted for, Hebrew dates. In the notes, I include links to online versions of works cited. __________ The story of his life – the properly developed life of a Torah scholar – was not eventful. His birthplace, Jewish Hungary, was unique; she experienced a late spiritual awakening, and for generations lacked any great Torah scholar or spiritual leader. But from the very moment her Torah began to shine, she was granted a short-lived daybreak full of light and vitality. She influenced much of the Diaspora, in many fields of study, both within and beyond the Jewish domain. He was born in the community of Verbó (Nitra province) in Hungary,[2] on 1 Kislev 5604 (November 24, 1843). His father was a local religious arbitrator [dayan]. He received the standard cheder education, though it included personal attention and supervision. From the time of Rabbi Moses Sofer, Hungary was blessed with yeshivot whose curricula differed from those of Lithuanian yeshivot. Even as a young man, he earned a reputation as a Talmudic prodigy [ilui]. He studied at the yeshivot of Verbó and Pupa[3] and later at the yeshiva of that generation’s most prominent rabbi [gadol ha-dor], Rabbi Moses Schick, in Sankta Georgen[4] near Pressburg,[5] where he was his teacher’s absolute favorite. Around this time, a notable event took place in Hungary: Rabbi Esriel Hildesheimer, a German Torah scholar who served as rabbi of Eisenstadt, founded a yeshiva for both Torah and secular studies during a period of extremist agitation. The two opposing camps had separated angrily, and the Jewish community was split in two. At this inopportune time, the life of this yeshiva was cut short, as was the residence of its founder in Eisenstadt, due to the shrill protests of the ultra-conservative camp. It was feared that an extremist war would be waged against Rabbi Hildesheimer or, even worse, that he would mount a counter-offensive against the Torah leadership. Purity and Torah were in danger of becoming apostasy; alas, such is the power of communal dissension. He escaped the place of expected misfortune and returned to his native Germany where he became a rabbi and innovative leader of the Orthodox community. Rabbi Hoffmann was Rabbi Hildesheimer’s student at his yeshiva in Eisenstadt and when his teacher departed, he did as well, arriving at the Pressburg Yeshiva, the central yeshiva in Hungary. Later, he studied at the University of Vienna and from there moved to Germany where he taught at the preparatory school of the Jewish Teachers Institute at Höchberg, near Würzburg. There, he was a colleague of Rabbi Seligman Baer Bamberger, another German Orthodox rabbi, whose goal was to safeguard the light of Torah within daily life. Rabbi Bamberger was a old-school scholar; he was mild mannered in ideological controversies and viewed the Jewish community as single entity which should not easily be split. In 1875 [sic], Rabbi Hoffmann composed a dissertation,A Biography of Mar Shmuel,[6] and received a doctorate from the University of Tübingen.[7] He then married a woman from a prominent family, who survived him, and was invited by Rabbi Samson Raphael Hirsch to teach at the high school he had founded. This was the first modern school for Orthodox students. Rabbi Hirsch fought the battle for Torah with the weapons of modern Enlightenment. He strove to consciously combine Enlightenment and Jewish ideology, but he viewed himself as a wartime general, and was inclined to separate and confine the Orthodox community. Rabbi Hoffmann served for a number of years as a teacher in Rabbi Hirsch’s school, and was close to him. After only a short time, Rabbi Hoffmann became closely connected with three of the spiritual leaders of the new Orthodox movement in Germany. At that time, Orthodox Judaism was aroused to defend itself, to establish relations with the new culture, and to create a Torah lifestyle within a foreign society. These three great leaders, though they had different personalities and goals, stood at the vanguard of the movement, to organize and dig in the troops. Rabbi Seligman Baer Bamberger continued to support earlier developments, disapproved of separatism, and strove to preserve an ideal of perfection untarnished by current fads. Rabbi Samson Raphael Hirsch understood the full extent of the battle; he felt obligated to pursue total, uncompromising Enlightenment, and a Judaism that included full intellectual awareness. He established an ideological basis for Judaism, founded on intellect, and created a rationalist system based on principles of faith. He considered his age one of creating boundaries and he preferred separatism. Rabbi Esriel Hildesheimer believed that his mission was to advance the scientific understanding of Judaism and to preserve its image in the eyes of science. He desired that Torah should never be forgotten in Israel, and although he too believed at the time in the need for separation, he maintained his sense of responsibility towards the wider community. The leadership of German Orthodoxy succeeded, then and forever, to create the type of Jew who combines within himself involvement in daily life [derekh eretz] and the fear of God, and to create a modern Orthodox lifestyle, including an Orthodox literature and science, though not on a large scale. These were transitional years, and immersion in transitional conflicts did not cause Rabbi Hoffmann mental anguish or psychological trauma; “he came and he left in peace.”[8] He was close with all three leaders at a formative period of his life; he was influenced by all three, but his approach was primarily that of his original teacher, Rabbi Esriel Hildesheimer. Together, they set themselves a goal, and worked towards it jointly throughout their entire lives. When Rabbi Hildesheimer founded the Rabbinical Seminary in Berlin, as a center of Torah and Science in our time, he called on his student to teach Talmud. Rabbi Hoffmann taught Talmud and halakhic works [posekim] at that institution for forty-eight years. After the founder’s passing, he was appointed Rector of the Rabbinical Seminary (1899). The government and the University granted him the title of Professor (1918) and through old age he never left the Beit Midrash; he taught Talmud and posekim to the students and held a class on Talmud for lay members of the community. Those who knew him while he was still alive know that his personality was as great as his Torah. One would have to return to the medieval period to witness such a persona among the German or French Hasidim. He was a man with no sense of his own greatness. He exuded humility and everything about him was simplicity. His words, in writing and in speech, were always to the point; he never spoke extravagantly, or used ornate speech, or showed off his knowledge. Truth was the expression of his personality. A measure of spirituality, piety, and modesty resided within his diminutive, silent frame, which was crowned by a brilliant mind. This is exactly how he appeared to me just weeks before his passing. He had attained a sort of calm, an equanimity, contentment, and clarity, which bestowed on him a peaceful beauty. He was always willing to serve even the most minor student; he was never indignant and no one could insult him. This man, who was as diligent in religious observance as one of the ancient righteous [tzadikim ha-rishonim], was shy by nature and humble before God and man. His integrity guided his relationships, without making him bitter or prickly. He had a sense of humor, was pleasant with everyone he met, and could even poke fun occasionally without ever hurting a soul.