Of the five commentaries in the JPS series on the first five books of the Bible, Milgrom's is the best.

Milgrom's commentary reveals a healthy respect for classical Jewish commentators but doesn't hesitate to address and add modern Biblical research. Milgrom excels when explaining the more obscure portions of Numbers, such as the rituals, calendars, and sacrifices. In addition to his verse by verse commentary, Milgrom adds lengthy excurses, exploring in more depth the issues raised in the commentary.

For example, his insights into the meaning of "tzitzit" - the fringes attached to four cornered garments - are outstanding. Milgrom argues that attaching the linen tzitzit with the dyed blue thread (techelet) to one's garment as required by the text, rendered the garment "shaatnez" - a forbidden combination of wool and linen. Milgrom notes that "shaatnez" is generally forbidden to be worn, but was permitted to be used in the construction of the Tabernacle and the clothing of the priests. By allowing, indeed requiring, every Israelite to attach shaatnez tzitzit to the corners of his/her garments, the Bible was drumming into the people the mandate that they be "a kingdom of priests and a holy nation."

Similarly, Milgrom's treatment of the paradox of the Red Cow, whose ashes purified those rendered impure by contact with the dead but rendered impure those who handled them is a tour de force of modern Biblical scholarship.

On almost every page, you will enjoy reading insights you may never before have come across. This book is a treasure for anyone willing to spend the time it requires.

Like all the volumes in the JPS Torah commentary series, this volume is simply the best in its area. It contains the complete Hebrew text of Genesis, the JPS's new English translation, and an extensive original commentary that illuminates the text like a 1000 watt searchlight. On average, each four or five lines of text gets a full page of explanation and commentary, so every subject gets covered in detail.

Like all the JPS Torah commentators, this work use of traditional rabbinic commentaries, and the Mishna, Midrash and Talmud. But it doesn't end here: The commentary goes on to make good use of literary analysis and comparative Semitics; intertextual commentary relating each book to other biblical books, and evidence from modern archaeological, discoveries.

JPS Torah commentary is excellent. It has been an outstanding tool in my personal study of the Law. The scholarship is evident and the detailed comments provide great insight into the scriptures. Highly recommended for students of the Law.

Jacob Milgrom, a Conservative rabbi and modern Bible scholar, is a, if not the, leading authority on Leviticus. Milgrom's painstakingly thorough commentary on the first sixteen chapters of Leviticus has revolutionized the modern understanding of the rituals and practices described in the book.

Drawing upon classical (and some obscure) Jewish interpreters, modern scholarship, and his own brilliant insights, Milgrom argues that Leviticus' seemingly dry recounting of rituals and practices expresses a profound theology of Israel, a theology based upon life and death, good and evil, with the G*d of Israel supreme. Milgrom argues that Leviticus banishes demons from its theology and posits man's choices as the cause of evil. Analogizing the sacrificial system to "The Portrait of Dorian Grey", Milgrom argues that sin creates impurity on the Tabernacle and the more serious the sin, the more severe the pollution. Pollution unchecked can drive the divine presence from the people's midst. Sacrifice (chiefly the hattat/purification offering) served to remove the impurity but only if the sinner was motivated by asham/guilt.

In addition to explaining the differing types of sacrifices, Milgrom also explains the dietary laws (kashrut) as a reflection of the priestly theology. To twist a phrase, taxonomy recapitulates theology. Milgrom argues that the dietary laws reflected and fostered a profound respect for life, both animal and human.

Milgrom also investigates in detail the purity laws regulating childbirth, menstruation, sex, certain diseases and similar physical causes of impurities. He argues that the laws governing physical impurities reflected the priestly life/death theology but that physical causes of impurity were understood differently than moral causes of impurity.

Milgrom proceeds verse by verse and each chapter is followed by fascinating essays in which he sets out in a more orderly fashion his interpretation. His work is regularly cited by leading scholars but the work is accessible to non-experts, though it is not an "easy read" by any means. Be prepared to read and reread this work in order to grasp all that Milgrom is saying. Milgrom's interpretation opens up not only Leviticus but virtually every other page of the Bible to new interpretations.

Milgrom includes a huge bibliography and detailed indices. One complaint - the Anchor Bible series does not set out the Hebrew text so be prepared to try to decode the transliteration system employed by Milgrom.

I highly recommend this book to anyone seeking to grapple with the meaning of Leviticus. Christian and Jews, modern scholars and lay persons all can benefit from reading Milgrom's penetrating analysis.

Jacob Milgrom, a Conservative rabbi and modern Bible scholar, is a, if not the, leading authority on Leviticus. Milgrom's painstakingly thorough commentary on the first sixteen chapters of Leviticus has revolutionized the modern understanding of the rituals and practices described in the book.

Drawing upon classical (and some obscure) Jewish interpreters, modern scholarship, and his own brilliant insights, Milgrom argues that Leviticus' seemingly dry recounting of rituals and practices expresses a profound theology of Israel, a theology based upon life and death, good and evil, with the G*d of Israel supreme. Milgrom argues that Leviticus banishes demons from its theology and posits man's choices as the cause of evil. Analogizing the sacrificial system to "The Portrait of Dorian Grey", Milgrom argues that sin creates impurity on the Tabernacle and the more serious the sin, the more severe the pollution. Pollution unchecked can drive the divine presence from the people's midst. Sacrifice (chiefly the hattat/purification offering) served to remove the impurity but only if the sinner was motivated by asham/guilt.

In addition to explaining the differing types of sacrifices, Milgrom also explains the dietary laws (kashrut) as a reflection of the priestly theology. To twist a phrase, taxonomy recapitulates theology. Milgrom argues that the dietary laws reflected and fostered a profound respect for life, both animal and human.

Milgrom also investigates in detail the purity laws regulating childbirth, menstruation, sex, certain diseases and similar physical causes of impurities. He argues that the laws governing physical impurities reflected the priestly life/death theology but that physical causes of impurity were understood differently than moral causes of impurity. The person affected by physical causes of impurity was in need of ritual purification and sometimes was required to bring sacrifices to purify the Tabernacle of impurities occasioned by severe physical impurities. In contrast, the sinner needed forgiveness and was always required to bring a sacrifice, accompanied by asham/guilt, to purify the Tabernacle of the impurity caused by sin.

Milgrom proceeds verse by verse and each chapter is followed by fascinating essays in which he sets out in a more orderly fashion his interpretation. His work is regularly cited by leading scholars but the work is accessible to non-experts, though it is not an "easy read" by any means. Be prepared to read and reread this work in order to grasp all that Milgrom is saying. Milgrom's interpretation opens up not only Leviticus but virtually every other page of the Bible to new interpretations.

Milgrom includes a huge bibliography and detailed indices. One complaint - the Anchor Bible series does not set out the Hebrew text so be prepared to try to decode the transliteration system employed by Milgrom.

I highly recommend this book to anyone seeking to grapple with the meaning of Leviticus. Christian and Jews, modern scholars and lay persons all can benefit from reading and rereading Milgrom's penetrating analysis.

With this the third of three volumes, Jacob Milgrom completes his monumental commentary on Leviticus. No modern commentary matches Milgrom's in depth, breadth or keen insight. This volume, 3B, covers Leviticus 23-27. Milgrom argues that chapters 17-27 are composed chiefly from what is commonly referred to as the "H" ("Holiness") source, in contrast to chapters 1-16, which according to Milgrom are composed chiefly from the "P" ("Priestly") source. In my review of volume 3A, which covers Lev. 17-22, I briefly outlined the theology that Milgrom believes animates H and therefore I won't repeat it here. Instead this review focuses on the sort of commentator readers will discover Milgrom to be as they work their way through these three dense, difficult but always rewarding volumes.

One of Milgrom's most notable qualities is his thoroughness. On almost any given question, Milgrom sets out the competing answers offered by other scholars. Milgrom frequently credits others with insights he adopts and appears especially happy to credit his students with important insights. Milgrom esteems his students so highly that he compliments them by in his commentary arguing with their theories. Milgrom's generosity isn't simply a mark of good manners. Rather it is a boon to readers who cannot do the research themselves but appreciate a commentator who will give them the lay of the land. Thus, while some readers may not agree with an interpretation Milgrom offers, they may very well find more satisfactory one of the other interpretations reviewed by Milgrom.

Not only does Milgrom consistently cite the work of other modern scholars, he is also committed to demonstrating the relevance of ancient and medieval Jewish interpreters. Recognizing that classical Jewish interpreters differ from modern scholars with respect to certain assumptions (e.g., Mosaic authorship), he nevertheless demonstrates that the classical interpreters offer valuable insights and should not be overlooked. For example (p. 2378), Milgrom describes an interpretation by modern scholar Ephraim Speiser as "brilliant" but then goes on to note that Speiser's insight had been anticipated by Ralbag more than 600 years earlier.

Just as Milgrom seeks to demonstrate the relevance of classical commentators, so too he is committed to defending the integrity of P and H. Many modern biblical scholars have denigrated P as sterile and authoritarian. Others that distinguish P from H champion H over P. Milgrom argues that both P and H are humanely responding to the different worlds in which they live, all the while championing their shared, radical monotheism, whether it is by P's proffering of the chattat/purification offering as a balm to the guilt-ridden but repentant sinner, pre-exilic H's attempt to cure rising economic inequality, or exilic H's emphasis on the Sabbath after the destruction of the Temple. In the course of his commentary, Milgrom reveals himself to be humane and caring, qualities which he finds in P and H. Thus in response to an argument over Israel's slavery laws (p. 2192), Milgrom states: "That the biblical codes could contemplate and approve any situation whereby a father would sell off his children, even for a six-year period, before selling any part of his land, is beyond my comprehension." No doubt other modern scholars have no difficulty attributing such a doctrine or worse to ancient Israel and the readers must decide for themselves.

Make no mistake, Milgrom's commentary is challenging and difficult. Nevertheless, his work is worth every minute one devotes to it and those who do will reap rich rewards.

Jacob Milgrom's three part commentary of Leviticus cannot be commended highly enough. Not only does not contain Milgrom's extraordinary insights into this book but it also covers all the literature so comprehensively that the book renders all other commentaries of Leviticus redundant and obsolete. Never before in has a single man been able to revise our opinion regarding a book of the Pentateuch as radically and as convincingly as Jacob Milgrom.

Just as Leviticus 17-22 builds and expands upon the themes contained in Leviticus 1-16, so too Milgrom's commentary on Leviticus 17-22 continues to build upon many of the themes and insights he laid out in his earlier commentary on Lev. 1-16. Milgrom's translation and commentary on the first sixteen chapters of Leviticus (Anchor Bible vol. 3) is perhaps the finest modern commentary on those chapters and this work deserves it place alongside Milgrom's initial volume. No doubt Bible scholars will find his work fascinating but even if you are not a scholar but simply a person like myself who wants to understand Leviticus better, Milgrom's commentary can shed new light on what is for many modern readers a very difficult book.

Some cautions before proceeding with the review: if you reject the modern theory that the first books of the Bible are composed from several sources commonly labeled "J", "E", "P", "H", and "D", then you likely will find Milgrom's work objectionable because one of the main theses of Milgrom's work is that chapters 17-27 reflect chiefly the source referred to as "H" for the "Holiness" source while chapters 1-16 are composed chiefly of writings from "P", the "Priestly" source. Secondly, although Milgrom's translation of the entire book of Leviticus is set out at the beginning of his commentary in this volume and his discussion of each chapter is preceded by his translation of that chapter, nevertheless, in the commentary portion, isolated Hebrew words and phrases are transliterated into English letters which occasionally Milgrom does not immediately translate into English. Unfortunately, Anchor does not set out the transliteration system so unless you are already familiar with it, you have to noodle it out yourself or look up the passage. Moreover, Milgrom frequently employs specialized grammatical terms that will baffle the average reader. Nevertheless, if you are willing to work hard trying to understand the work, you will reap huge benefits even if you are not a modern Bible scholar.

In his first volume, Milgrom argued that Leviticus transforms the ancient sacrificial system by banishing demons and identifying man's choices as the major source of impurity. Man's sin generates impurity that pollutes the Tabernacle and the more serious the sin, the more polluted the Tabernacle. Sacrifices, chiefly the chattat or purification offering (erroneously translated as "sin offering" by others), would purge the Tabernacle of impurity but only if motivated by the offeror's sincere remorse. If the pollution goes unchecked, G*d will abandon the Tabernacle and the people.

In this volume, Milgrom argues that the impurity system in chapters 1-16 has been expanded. Whereas in chapters 1-16, holiness centered on the Tabernacle and the priesthood, in these chapters, the concept of holiness is expanded to encompass the land and the "lay" Israelite. The land of Canaan now functions like the Tabernacle in the wilderness. Sin pollutes the land and pollution unchecked results in exile. Just as the Canaanites were vomited from the land because of their immorality, so too Israel risks expulsion from the land if the people do not heed G*d's commands. Similarly, in these chapters, not only are the priests required to maintain their holiness, the average Israelite as well is called to strive toward it. The means of maintaining or achieving holiness are the same - obedience to the commandments. Holiness is wedded to "life" and the commandments are the means to obtaining holiness and life. The core of Milgrom's argument is found in chapter 19, in which ritual and ethical laws are fused so that through obedience to the commandments Israel can transform itself into "a kingdom of priests and a holy nation." (Exodus 19:6) The commandment to love one's neighbor as oneself, Milgrom argues, is the literary apex of the structure of Leviticus while the following command to love the stranger as oneself is the ethical summit of the Torah.

Just as in his first volume, Milgrom painstakingly comments on every verse, drawing upon and discussing extensively ancient, medieval and modern writers. His verse by verse commentary on each chapter is followed by essays that explain in more detail his thoughts. Milgrom writes extensively on such topics as the meaning of "holiness", the significance of the "resident alien", Leviticus' battle with ancestor worship and gods of the underworld and even such modern topics as homosexuality.

No review can capture the breadth and depth of Milgrom's work but even if you cannot afford this book, you should try to borrow it if only to read some of his essays. Good luck reading a challenging and thought provoking book!