 For Leibowitz, the only alternative to this view is a form of pantheism – the attribution of divinity in some sense to natural objects – an idea that he admits finds “echoes … in Jewish mysticism,” which to that extent is therefore “incompatible with halakhic Judaism” (Judaism, 26). The idea that any material object can be holy is something that, in Leibowitz’s eyes, is the ultimate definition of idolatry, potentially leading to the worship of people, objects, or – significantly for his brand of Zionism – land. In contrast, though it might seem ironic at first glance given his view of pantheism, Leibowitz here takes up an almost Spinozan approach to nature. For Leibowitz, taking God’s transcendence seriously entails the elimination of superstitious beliefs in holy entities with supernatural endowments, and thus he endorses a Spinozan demythologization of the natural  world.[4]  But while Spinoza is willing to speak of “God or nature,” for Leibowitz, the natural world must be purified of any trace of divinity; divinity – or holiness – is a notion that Leibowitz retains as a term to be used in connection with the God who radically transcends nature, with no  remainder.[5]