 Following Maimonides’ negative theology, Leibowitz claims that we are unable to make any meaningful statements that purport to describe God. Any attempt to speak of God’s properties or characteristics transcend the limits of human thought and language. In good Kantian, or even positivist fashion, human categories of thought only get any purchase in the human context within which they are formulated. They cannot be assumed to retain their meaning when applied beyond the boundaries of possible human experience. Of course, this depends on the further assertion that God is not a possible object of such human experience, a point to which Leibowitz swiftly proceeds. For a thoroughgoing commitment to the idea of the radical transcendence of God yields a number of important ontological conclusions that go beyond the semantic point made thus far. For Leibowitz, the idea of radical transcendence, if taken seriously, implies that God cannot be “contained” within any reality that we encounter. Nature is nature, history is history – and if God is truly transcendent neither are God or are related to God in any direct sense. Thus, in a self-aware, if not self-deprecating moment, Leibowitz sets out his “heresy” (his description, not mine) thus: “God did not reveal himself in nature or in history.” (Yahadut, 240) Were things otherwise, then nature and history would be “Godly” – and thus would be perfect and worthy of worship themselves. There would be “no room for ‘the holy God’ who transcends natural reality, since then reality itself is divine and man himself is God” (Judaism, 25).