 It is this total lack of rationality, however, that leads to Benbassat’s aforementioned Kierkegaardian reading of Leibowitz. For Benbassat, Leibowitz’s view of halakhic practice cannot be deontological since that would require “an objective foundation of duty that allows it to be recognized as valid regardless of end-determinations” (2015, 148). Kant provides that objective foundation through his account of practical reason. Leibowitz, however, presents halakahic practice as a groundless conative commitment, the basis for the validity of which is simply faith, understood as “a purely subjective positing of a superior end” (ibid, 149), that end being the worship of God. Nonetheless, this “end-determination” does not render Leibowitz’s view teleological, since his view of faith, and indeed of divine worship does not “posit an end separate from duty … [but rather] posits duty itself as an end” (ibid, 150). While the earlier discussion of Kierkegaardian paradox may have appeared counter to Leibowitz’s scientific background, on this occasion his radical take on human autonomy does seem to lend itself more naturally to an existentialist reading.