To use Haym Soloveitchik’s by-now-famous expression, halachic texts can be made to ‘‘talk’’ history; in fact, for over a century and a half now, historians have successfully mined Jewish legal texts in order to draw historical realia from them. While Soloveitchik’s own studies essentially dealt with early medieval Ashkenazi culture, other contributions have notoriously illuminated the social history of more modern Jewish subcultures, including the subject of our own inquiry— post-emancipatory German Jewry. Yet such is the richness and complexity of the legal material at hand that, despite the early promises, much still remains to be carried out in this academic subfield. And it would seem that Halacha is even more ‘‘talkative’’ than initially established: it can be used not only to obtain historical information on the world ‘‘outside,’’ but also as primary material on the basis of which to study the inner world of the legal authority crafting the halachic texts—in other words, the mind of the posek. Our article, which will shed some light on the legal writings of Rabbi David Zvi Hoffmann, Germany’s preeminent halachic decisor at the end of the nineteenth century, aims at partially filling these two gaps. Our study will therefore be based on a two-pronged methodological approach, the first half being inductive and the second half deductive: initially, we will draw from a series of studies published in recent years by Benjamin Brown, in which the author coined a concept called ‘‘non-deliberate theology.’’ According to Brown, it is often possible to inductively evidence or reconstruct, based on an accumulated body of legal writings, some of the theological, ideational, or social assumptions framing the posek’s inner world of values. In most cases these assumptions are not publicly endorsed or even explicitly formulated by their holder; in fact, they may be completely subconscious and act merely as a hidden factor in the background, even as they shape the legal decisions (and their formal justifications) taken by the decisor. In a second stage, we will also employ Soloveitchik’s own

中文翻译：

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VaterlandsliebeShaped 新东正教 Halacha：拉比大卫·兹维·霍夫曼 (David Zvi Hoffmann) 的案例

使用Haym Soloveitchik 的著名表达方式，可以使halachic 文本“谈论”历史；事实上，一个半世纪以来，历史学家已经成功地挖掘了犹太法律文本，以便从中得出历史真相。虽然 Soloveitchik 自己的研究主要涉及中世纪早期的德系文化，但其他贡献臭名昭著地阐明了更现代的犹太亚文化的社会历史，包括我们自己调查的主题——解放后的德国犹太人。然而，由于手头的法律材料如此丰富和复杂，尽管早期做出了承诺，但在这一学术子领域仍有许多工作要做。似乎 Halacha 比最初建立的更“健谈”：它不仅可以用来获取“外面”世界的历史信息，''，但也作为主要材料，在此基础上研究法律权威的内在世界，制定了 halachic 文本——换句话说，就是人们的思想。我们的文章将对 19 世纪末德国杰出的 halachic 决策者拉比 David Zvi Hoffmann 的法律著作有所了解，旨在部分填补这两个空白。因此，我们的研究将基于双管齐下的方法论方法，前半部分是归纳，后半部分是演绎：最初，我们将从 Benjamin Brown 近年来发表的一系列研究中汲取灵感，其中作者创造了一个概念被称为“非故意神学”。根据布朗的说法，通常可以归纳证据或重建，基于积累的法律著作，一些神学的、观念的、或构成posek内心世界的社会假设。在大多数情况下，这些假设并未得到公开认可，甚至未经其持有者明确制定；事实上，它们可能完全是潜意识的，只是作为背景中的一个隐藏因素，即使它们塑造了决策者所采取的法律决定（及其正式理由）。在第二阶段，我们还将使用 Soloveitchik 自己的