 Leibowitz’s God is not a providential God; history has no teleology; and we find no attempts at theodicy in Leibowitz. In contrast to many contemporary Jewish philosophers, the holocaust merits barely a mention in his philosophical writings, other than to dismiss it from theological discussion. The holocaust, as a historical event, can have no religious meaning for Leibowitz given his thoroughgoing commitment to divine transcendence that does not allow for a God who is involved in human  affairs.[7]  Those who would question, indeed those who lost their faith in God as a result of Auschwitz “never believed in God but in God’s help… [for] one who believes in God … does not relate this to belief in God’s help” (Accepting the Yoke, 21).