 Ultimately then, Leibowitz struggles to maintain God’s radical transcendence and his intentional account of religious worship in its most pristine form. Neither history, nor nature, including human nature, are sources of religious value. God’s prescriptions alone are holy and Jewish worship, indeed Jewish faith, is simply the commitment to this behavioral regime. But while he begins with a tidy definition of religious acts as absolute commands performed with the intention of serving God, as acts that cannot be motivated by human concerns or interests, the fact that life involves other given civil and social settings requires that we deal with such interests. This yields type2 acts, with resulting questions regarding whether or not these mitzvoth can be understood as such without Leibowitz’s theocentrism folding into a form of anthropocentrism. The distinction necessary to prevent this amongst halakhic decisors – that between the intention of “realizing the Torah” and the intention to “adapt Halakhah to a variety of human needs” (Judaism, 4) – is difficult to maintain, and, one imagines, could very easily fall victim to self-deception. In general, it seems as if Leibowitz’s system simply cannot take the strain of maintaining its pristine religious intentionalism while dealing with ongoing halakhic questions in a functioning society.