 The problem here for Leibowitz is that mitzvoth are indeed enacted by human beings and thus play a role in the natural world. As a result, they must have a history. At the very least we can say that at some point they made their incursion into history. But how? If not through some miraculous revelatory event – a possibility that Leibowitz excludes – then it must have been through some form of human initiative. Thus, in parallel to the attribution of divinity to Scripture, as Sagi notes, “the system is made religiously meaningful by the believers’ perception of it as concerned with the worship of God,” while God collapses into a formal requirement of the system, “the supreme concept, uniting the system and endowing it with religious significance” (Sagi 1997a, 213). Though it is not clear that this would concern Leibowitz, one ought to note that the mere institutional decision to categorize the mitzvoth as holy is hardly a firm basis for recovering their divinity in any sense that would satisfy most of the religious adherents the nature of whose faith he is attempting to delineate.