 It remains the case then that Judaism qua Judaism cannot, for Leibowitz, present any specific form of political organization, since political acts cannot themselves be halakhic acts. But as mentioned earlier, Leibowitz speaks of “conditions necessary for halakhic observance” (Judaism, 4), essential conditions for individuals to worship God that would include human social and political organization. Politics is the scaffolding without which individuals would not have the capacity to engage in their individual “religious struggles,” and this presumably yields the lesser category of “religious significance” to the political state. Given his intentionalism though, mere political organization can have no religious significance in itself for Leibowitz; presumably, once again, it could only have such significance if political action is driven by the intention that the state be an enabling condition for religious worship. And while many modern liberal states do indeed thus enable religious worship, this is certainly not their primary intent, and they could not therefore be seen to have any substantive “religious significance” to speak of.