 This raises a problem for Leibowitz, since it is not clear that it can do justice to the ethical prescriptions of the Torah qua ethical prescriptions. Ought I to act justly towards my neighbor out of my concern for him, or out of concern for God? While it seems clear that Leibowitz could only see the latter as a religious act, it is not clear that this sits comfortably with our ethical intuitions – though presumably Leibowitz would simply retort that this is precisely what it means to subordinate human interest to the ultimate value that is the worship of God. While a Levinasian squaring of the circle would allow that our ethical concern for the other is itself a mark of transcendence, for Leibowitz, a religious act, even if it may serve one’s fellow man incidentally, can neither be motivated by such a goal, nor allow such goals to play a role in our understanding of it as a mitzvah, since this would render God the slave of human interests.