Bible Review

Kaufmann, History of the Religion of Israel, pp. 153–211.

For the relationship between these two cultic calendars, see Israel Knohl, “The Priestly Torah Versus the Holiness School: Sabbath and the Festivals,” Hebrew Union College Annual 58 (1987), pp. 65–117.

But compare Leviticus 17, which seems to indicate that sacrifice must be limited to the central sanctuary. However, this passage is to be attributed to H rather than P. See Milgrom, Leviticus 1–16, pp. 28–29, for a discussion of this problem.

For a recent critique of Wellhausen, see Moshe Weinfeld, “Social and Cultic Institutions in the Priestly Source Against Their Ancient Near Eastern Background,” in Proceedings of the Eighth World Congress of Jewish Studies: Panel Sessions, Bible Studies and Hebrew Language (Jerusalem: World Union of Jewish Studies, 1983), pp. 95–129.

See Julius Wellhausen, Prolegomena to the History of Ancient Israel (New York: Meridian Books, 1957).

See Hurowitz, “Solomon’s Golden Vessels (I Kings 7:48–50) and the Cult of the First Temple,” in Pomegranates and Golden Bells: Studies in Biblical, Jewish, and Near Eastern Ritual, Law and Literature in Honor of Jacob Milgrom, ed. by David P. Wright, David N. Freedman and Avi Hurvitz (Winona Lake, IN: Eisenbrauns, 1995), pp. 151–164.

See Haran, Temples and Temple Service, pp. 189–204.

See Israel Knohl, The Sanctuary of Silence: A Study of the Priestly Strata in the Pentateuch (Jerusalem: Magnes, 1992; in Hebrew); Jacob Milgrom, Leviticus 1–16: A New Translation with Introduction and Commentary, The Anchor Bible (New York: Doubleday, 1991); and my review-article, “Ancient Israelite Cult in History, Tradition, and Interpretation,” AJS Review 19 (1994), pp. 213–236.

See Gerhard von Rad, Die Priesterschrift im Hexateuch, Beitrage zur Wissenschaft vom Alten und Neuen Testament 4 (Stuttgart and Berlin: Verlag W. Kohlhammer, 1934). For a “maximalist” division of P into smaller sources see Karl Elliger, Leviticus, Handbuch zum Alten Testament 4 (Tübingen: J.C.B. Mohr [Paul Siebeck], 1966); Elliger distinguishes two levels in the Priestly Grundschrift, four levels in the Holiness Code and two levels in the sacrificial laws.

Several prominent Israeli scholars, such as Umberto Cassuto, Moshe Hirsch Segal and Ephraim Loewenstamm, have rejected source criticism in principle and therefore do not recognize a Priestly source. Shemaryahu Talmon, who denied the existence of multiple sources when I studied with him two decades ago, has shown in some recent writings that he now accepts this approach.