 For Leibowitz, this is a direct result of taking one’s commitment to the radical transcendence of God to its logical conclusion. It is one thing, Leibowitz might say, to pay lip service to the idea of God’s transcendence. But if God is to be truly transcendent, then we cannot associate our reality at any level with that of God. The one statement that we can make regarding God – that he is radically transcendent – can only be fleshed out further by clarifying how God is not anything that we can encounter in ordinary, or for that matter extraordinary, human experience. That Leibowitz here goes beyond even Maimonides is clear inasmuch as for Maimonides, though we cannot speak of God’s intrinsic properties, we can speak of his “actions,” which is to speak of the course of nature, of which God is the first cause. And yet for Leibowitz, even this would transgress the limits to which the notion of radical transcendence binds us. To say that nature reflects God’s actions renders God immanent in nature, and thus no longer transcendent. From both a semantic and ontological perspective, therefore, Leibowitz takes the notion of God’s transcendence further than even his own philosophical “idol” (see Statman 2005), leaving us with a Judaism that as Avi Sagi notes, is empty of both “theology and ‘religious facts’” (Sagi 1997a, 206). 