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David Zvi Hoffmann (November 24, 1843, Verbó, Austrian Empire – November 20, 1921, Berlin) (Hebrew: דוד צבי הופמן), was an Orthodox Rabbi and Torah Scholar. Born in Verbó in 1843, he attended various Yeshivas in his native town before he entered the college at Pressburg, from which he graduated in 1865. He then studied philosophy, history, and Oriental languages at Vienna and Berlin, taking his doctor's degree in 1871 from the University of Tübingen. His rabbinical training was at the hands of Moshe Schick and Azriel Hildesheimer. Shortly after obtaining his degree, he became employed as a teacher in Samson Raphael Hirsch's ''Realschule'' school in Frankfurt am Main, and in 1873 moved to Berlin to join the faculty of the Rabbinical Seminary of Berlin where he eventually became rector in 1899 after the death of Azriel Hildesheimer. ==A selective ''Wissenschaft'' practitioner== David Hoffmann occupies a very interesting position in the ''Wissenschaft des Judentums'' movement of the 19th century, as shown by , and is in some ways the prototype of the contemporary Orthodox Jewish scholar, facing the ubiquitous tension between faithfulness to tradition and the demands of critical inquiry. Though born in Hungary, he adapted the German-Jewish approach of openness towards general culture, world and society. He employed the critical scientific method to the Talmud and wrote about the history of the development of the form of the Oral law (as opposed to the development of the Law itself, the latter being an enterprise antithetical to traditional Jewish beliefs; see below). Despite his worldly inclinations, he was an original member of the more traditionally oriented ''Moetzes Gedolei HaTorah'' (council of great Torah sages), and was also known to be a person of great moral conduct and piety. Hoffman was the leading authority on traditional ''halakha'' (Jewish law) in Germany in his lifetime, as well as an expert in the area of ''midrash halakha'' (legalistic Biblical exegesis). He was also known for his efforts to disprove the Documentary Hypothesis, as expressed by the Graf-Wellhausen theory, with his arguments presented in the work ''Die wichtigsten Instanzen gegen die Graf-Wellhausensche Hypothese'' (1903/1916). A. Altmann, however, sees Hoffmann's writings on these matters (though evidencing great expertise) as pure apologetics, the cause of which may be seen as laid out in his introduction to Leviticus , where Hoffmann makes the following remarks: Yet, despite the piety of the above sentiments, and his repeated proclamations regarding the divinity of the Oral Law, Hoffmann was still very much the ''Wissenschaft'' scholar. He cites in his work scholars such as Z. Frankel, A. Geiger, S.J. Rapoport, and H. Graetz, he studies the influences of Ancient Near Eastern culture on the evolution of the Talmud, and he identifies problems in the transmitted text. For example, Hoffmann in ''The First Mishna'' sees the present Mishna Avot as having been redacted from three different sources, a Mishna of Rabbi Akiva, a Mishna of Rabbi Meir, and a Mishna of Rabbi Judah Ha-Nasi, the originals of which cannot be completely reconstructed due to their thoroughgoing fusion and subsequent manipulation. The extent to which Hoffmann resided in the ''Wissenschaft'' movement can also be seen from the criticism he received from such opponents of the movement as Samson Raphael Hirsch. Hildesheimer notes regarding Hirsch's opinion of his Rabbinical Seminary (where Hoffmann worked after leaving Hirsch's institution) that "a question certainly exists as to whether Rabbi Hirsch considers the seminary to be an Orthodox institution." Hirsch's opposition extended to Hoffmann's own work, judging Hoffmann's book ''Mar Samuel'' to contain heresies . Hoffmann's resolution of this tension between faithfulness to tradition and textual criticism is found by in the following passage from the introduction to ''The First Mishna'': 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「David Zvi Hoffmann」の詳細全文を読む スポンサード リンク
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