 It is noteworthy that here a Kierkegaardian interpretation could offer a solution. While one can find comparisons with Kierkegaard in Sigad 1977, Harvey 2002, and scattered throughout Sagi 2009 (to name but a few such sources), it is Roi Benbassat who argues for a “fundamental analogy between the two thinkers” such that he sees Leibowitz’s “religious position as a variation of Kierkegaard’s faith in the absurd developed from the same typical existentialist conception of ethics” (2015, 143). We will investigate the specifically ethical bent of Benbassat’s claim presently, but we here note that when we remarked earlier that Leibowitz retreated from his claim that Jewish faith was based on a paradox, he may have spoken too soon. For what, other than a paradox, could account for the actual divinity of mitzvoth in the absence of any possibility of divine incursion into the human arena? According to Benbassat, “to claim there is no paradox is to disregard the very essence of Leibowitz’s position” (Benbassat 2015, 151), and it might be that only a paradox will allow the ultimate conative commitment that is Leibowitzian faith to truly be worship of God. Whether this picture can indeed be assimilated to that drawn by Leibowitz – and his strong scientific grounding certainly leaves room for doubt – it does, at this stage, seem to be the only way for him to maintain that performance of mitzvoth constitutes genuinely divine service. 