 Clearly for Leibowitz, the problem with specifying some psychological basis for this commitment is defining what the content of this mental act would be. To what am I committed? The natural answer is that we are committed to worshipping God. But any attempt to unpack that statement further will lead us to transgress the previously noted boundaries of human cognition. The proposition “I am committed to God” is not open to further elaboration if God is beyond our categories of language and thought. Belief in God for Leibowitz, which cannot be formulated propositionally, can only then be embodied in a commitment to a particular way of life, which is expressed by subordination to the actual practical regime of halakhic practice. Thus, we are thrust back to the practice itself as the content of our faith rather than the symptom of some independently specifiable form of faith as psychological commitment. It turns out then that, “[Jewish] faith is nothing but its system of mitzvoth, which was the embodiment of Judaism” (Judaism, 38, emphasis added). Obviously, it is almost a truism that Jewish faith understood this way must involve some form of mental state as the causal motivator of halakhic action. Moreover, as we will see presently, the nature of this mental state does make a difference to one’s faith; it is only when intended as “worship of God” that such acts are to be understood as full expressions of faith. But ultimately, in the absence of the practical fruits, one has nothing for Leibowitz. Much as “belief in” (in contradistinction to “belief that”) is incorrectly attributed to someone who consistently fails to act in accordance with that mental attitude, for Leibowitz Jewish faith cannot be correctly attributed to a mere psychological state in the absence of actual adherence to the halakhic system. Jewish faith is therefore equivalent to the observance of mitzvoth intended as acts of worship; the concept is exhausted by such intentional performance of mitzvoth.