 In marked contrast to all of this, Leibowitz presents the idea of worship “lishmah,” which is the mark of a demanding religion. Here, the religious act is prior to any set of human needs or values. It is characterized by acts of worship demanded by God, where the demands made, and the motivations for serving, are simply that – they are Gods’ demands. Here man is “an instrument for the realization of an end which transcends man … [who] serves his God lishmah – because He is worthy of worship” (Judaism, 14). Essentially, Judaism is a religion that demands that man serve God, not that God serve man. Mitzvoth, for Leibowitz, are not therefore based on human needs and desires since that would subordinate God to human values, rendering God a slave to humanity, and placing humanity at the pinnacle of all value. Most mitzvoth for Leibowitz must therefore “be meaningless except as expressions of worship. They have no utility in terms of satisfaction of human needs” (Judaism, 16). Relatedly, he therefore sees much of halakhah as constitutive of religious “reality” rather than as regulating a pre-existing reality. The dietary laws, to take an obvious example, are not there to regulate some form of pre-existing sacred reality. Reality is equivalent to physical reality and the dietary laws are nothing more (nor less) than requirements of worship constituting a halakhic “reality,” which is a reality that has no referent beyond itself.