 This sui generis understanding of halakhah is important if we are to understand Leibowitz’s retreat from facts to values in the realm of faith. We have seen that to speak of any factual reality as divine impugns God’s transcendence for Leibowitz. But one might ask why speaking of God as a source of values within our world is any less of an intrusion upon his transcendence. Leibowitz’s point is that God is not a source of values within our world, since halakhah is not a function of any human values, indeed not a function of any set of values to which we have any independent access. In this way Leibowitz retains the transcendence of God in the evaluative realm of faith commitments in a way that is not possible in the realm of facts. Nonetheless, the question of how such transcendent values entered human history, in essence, the problem of revelation discussed at the end of the previous section, rears its head once more. It is impossible to claim that mitzvoth were literally revealed by God given His radical transcendence, yet if we simply regard them as human, whence their divinity?