 But this means that the prima facie factual assertions that we encounter must be read as nothing of the sort. The Torah is not a work of fact containing truths that we can obtain through standard epistemic procedures. It is rather, a sacred work, a work that is concerned with the realm of the religious. Not for Leibowitz therefore the time-honoured medieval conundrum regarding faith and reason. While for his medieval Jewish forbears reason and revelation were competing for the same territory – raising the question of the relevance of the latter for those enamoured of the former – Leibowitz is happy to give reason its due without worrying about its encroachment into the territory of revelation, and vice versa. The Torah as a sacred work is dealing in the realm of the sacred and is not supposed to be a repository of the propositional truths of history or science. What it provides instead is “the demand made of man to worship God” (Judaism, 136). As noted earlier, Leibowitz has no truck with the idea that there could be “religious facts” and the idea that belief in creation, for example, could be a religious demand would conflate facts and values. The Torah is the source of the commandments – the mitzvoth – which are the manner in which Jews are to serve God. 