 In the 1953 piece “Mitzvot Ma’asiyot” (a later version of which was translated as “Religious Praxis,” in Judaism), at once the most succinct statement of his philosophy and his most expansive essay that foreshadows much of what he would go on to write throughout his career, Leibowitz tells us that he is not concerned to “elaborate a philosophic justification or rationale for the Mitzvoth [commandments],” but instead to expand on “their meaning for Jewish religion as we live it” (Judaism, 4). Indeed, while some of Leibowitz’s ideas are certainly drawn from (and relevant to) the philosophy of religion more generally, his writings are very specifically directed to giving a philosophical exposition of Judaism, and in particular of the mitzvoth that are at its heart. “Exposition” may, however, appear to be a misleading term to use given that the earliest published Hebrew version of this piece opens with some introductory methodological remarks “designed to guide the argument,” in which he states that argument “and not exposition – should be the main point of our discussion,” (Torah u-Mitzvot,  9).[3]  Leibowitz’s mixed signals here – talk of expanding on “meaning” suggests a more hermeneutical and expository approach, and yet he wishes to eschew “exposition” for argument – indicate important limits on what Leibowitz sets out to achieve.