 Notably, Brafman argues that this idea enables Leibowitz to “offer an argument to the effect that service of God is actually the most fitting value for an individual to adopt” (Brafman, 2015, 157). For Brafman, Leibowitz can argue that at least at the axiological level, one can proclaim the superiority of service of God to all other axiological choices. In brief, precisely because practical reason (correctly applied) “coerces” us to a single conclusion, for Leibowitz it cannot be the seat of autonomy that Kant claims it to be. Only a choice that is not rational, one devoid of any humanly understood value, can be truly autonomous. And as we have seen above, for Leibowitz, it is service of God alone that meets this standard. Thus, the only truly free act, and thus the only act that is fully value-bearing, is that of serving God through halakhah since “halakhic norms satisfy no natural or rational human concern” (ibid., 160). If we wish then to base the divinity of the mitzvoth on their meaning as opposed to any historical event of revelation, the meaning of the mitzvoth that marks them out as divine is, in a sense, their very “meaninglessness.”