Important for its non-conventional translations and its profound Hebrew etymologically-based commentary which affords many a Spinozistic innsight. There is much you will not agree with or even be turned-off. However, partake of the work as you would a pomegranate; relish the flesh, but spit-out the pits.

Also recommended to be used with Hirsch:

Gesenius 'Hebrew and Chaldee Lexicon to the Old Testament Scriptures' - ISDN 0801037360.

James Strong 'The Comprehensive Concordance of the Bible' - ISBN 0529063344.

R. Hirsch's goal is to learn the Torah from itself. He shows you through an intricate dissection of the text how, when read very carefully, the Torah provides the same conclusions as taught in the Talmud. The logic is compelling. I find studying his commentary to be intellectually breathtaking. Additionally he takes you across the entire landscape of Jewish law providing both a logical and ethical support. Above all he reminds you what a tremendous gift Jews have and what it means to be a Mensch!

Hirsch's natural genius, rigorous religious education and secular studies provides indepth insight into the five books of Moses. He takes the reader deep inside the meaning of the book; constantly providing illumintaing insights from the Oral Law to the Shulchan Aruch. His knowledge base is vast and his writing ability is surgical.

Eliezer Goldman, the editor, has done an excellent job in presenting the ideas and views of Leibowitz to the English speaking public. This collection of articles gives a broad overview of the Jewish faith, the relationship of religion to the people and the state of Israel, the political problems of the Israeli state and finally the relationship of Judaism to Christianity. It is a thoroughly honest exposition of the problems inherent in the various topics and it is a pity that the book has not become more widely known and reviewed.
It should be of interest to a Jewish as well as Gentile readership and had his warnings after the 1967 war, in relation to the occupation of the conquered territories, been heeded Israel would not be in the difficult straits the country finds itself in today.
His discussion of the Judeo-Christian heritage and refusal to accept the term is also valuable. He does not mind explaining "the repugnance Judaism has for Christianity" as seen from a genuine orthodox Jewish perspective, rather than from any of the other parts of the spectrum which comprises today's Judaism.
While some may not agree with all of his views, they are honest, well reasoned and therefore important to be listened to.

Perhaps the best introduction to Yeshayahu Leibowitz in English is Eliezer Goldman's prefatory essay to the volume he edited, Yeshayahu Leibowitz, Judaism, Human Values, and the Jewish State (Cambridge, MA: Harvard, 1992). This volume contains 27 translated essays, most of which come from Leibowitz's Hebrew collection, Yahadut, Am HaYehudi u-Medinat Yisrael (Jerusalem: Schocken, 1975). Goldman's recent collection of his own essays, Mehkarim ve-Iyyunim (Jerusalem: Magnes, 1996) contains a number of pieces on Leibowitz as well.

Yeshayahu Leibowitz (1903-93) was the often paradoxical, so-called "conscience of Israel"--a philosopher, controversial social critic, and sharp-tongued Socratic gadfly. He was born in 1903 in Lithuania, and was educated in Germany prior to settling in Jerusalem in 1934, where he taught chemistry, physiology, and the philosophy of science at the Hebrew University. He was an author and editor of the Encyclopedia HaIvrit, and taught, lectured, and wrote on a wide range of issues throughout his long life.

Beyond his political thought, Leibowitz is perhaps best known (and critiqued) for his radical conceptions of Judaism. In brief, his position focused on the centrality--indeed, exclusivity--of mitsvot as the constitutive factor in Judaism. Observing the commandments (i.e. fulfilling the divine will) is an end in itself, and not a means to achieve personal, spiritual, or communal benefit. The significance of a religious act, argues Leibowitz, is in its performance qua worshipping God. To seek any meaning beyond that is, in his opinion, idolatry. Critics took Leibowitz's position as atheistic--and indeed, he effectively removes God from the human experience of religion: God as the transcendent being is unimportant to Leibowitz, only the service of God holds any meaning. The relationship between man and God can only exist in the arena of the normative practice of halakhah (Jewish law).

Leibowitz feared (and in this many feel he was prescient) that the continued entanglement of religion and state would ultimately lead to a corruption of religion. He felt that the inability or unwillingness of rabbinic authorities in the early years of the State to forge innovative halakhic approaches to unprecedented situations (engendered by the return of Jewish sovereignty in the modern era) would turn religious Jews into parasites. Leibowitz further articulated views on the State, such as positing that the ascription of inherent sanctity to the land is a form of idolatry, and that viewing the state as a value in and of itself (rather than a vehicle for social or national good) is a precursor to fascism. He believed that Israel's occupation of the West Bank and Gaza after the 1967 war would ultimately corrupt the state in the way in which all colonial regimes become corrupted. All of these elements bear the common thread of his repugnance at the use of religion to justify what he saw as political corruption or oppression.

He remains an original (albeit controversial) voice on every issue within the Israeli social discourse. This helped generate the visceral connection the Israeli public has to Leibowitz and the issues on which he wrote. This volume introduces the reader to these compelling issues, and to a thinker who articulated positions which anyone interested in understanding Jewish life in the Jewish State in the modern era must contend with.