 Ultimately then, the central problem that Brafman’s critique highlights is that of the difficulty Leibowitz has in specifying any content for the intent to serve God beyond the commitment to the practice. First, what meaning can Leibowitz give to the idea that God exists as the object of our worship? It would appear that Leibowitz must at least retain an ontological commitment to there being an entity that we can call God, to whom halakhic practices are directed, such that “God is radically transcendent” remains a cognitive statement. But beyond that, there is nothing more that can be said. Of possibly greater concern though is the related question of how the mitzvoth can be seen to be God’s commands. The mitzvoth are only “holy” inasmuch as they constitute holiness through being God’s commands. It is in this way that this practice can constitute faith. Otherwise his model renders any commitment to a value system an expression of faith, at least in the sense of being a conative leap that cannot be a result of rational  reflection.[13]  What then marks this out as Jewish faith is simply that it is the Jewish form of life, one that derives from specifically Jewish sources and has a specifically Jewish history. But as noted previously, Leibowitz cannot construe statements in the Torah regarding the event of revelation at Sinai as historical statements. So the problem remains of how a people could have actually been commanded if it is not the case that at some point in history the commandments were revealed by God. That they could not have been on Leibowitz’s theology, renders problematic the idea that they are God’s commands in any meaningful sense, and that our practice is thus divine worship.