 This, Leibowitz admits, yields an inescapably circular account whereby the divinity of the Written Torah is established by the Oral Torah, which only gains its own authority on the basis of the Written Torah that it is being used to support. More significantly Leibowitz emphasizes time and again that the Oral Torah is a human product. Thus we end up with human beings stipulating that the Written Torah is divine, a stipulation, however, that only has authority based upon the Written Torah’s own statements to the effect that one must follow the words of the human  sages.[10]  Reinforcing the circularity, this way of reading of the relevant verses in the Torah itself depends on interpretation by the sages.