 Leibowitz’s exclusion of God from history thus leaves him apparently unable to account for the divinity of the commandments in a manner that would render their performance acts of commitment to God in the ordinary sense. Indeed, when asked directly whether the statement “I believe in God” is meaningful, Leibowitz’s response was: “I do not understand these words if they are divorced from the obligations that derive from them … faith in God is not what I know about God, but what I know about my obligations to God” (Sihot, 97). Talk of divinity should not be understood cognitively but in terms of the normative demands it imposes. Even talk of the revelation at Sinai is to be construed along these lines – “The meaning of the revelation at Sinai is the recognition of the command that we have been commanded” (Emunah, 154). Again, whether this yields a system that can genuinely be termed divine rather than one that is merely designated as such by humans, who after all, for Leibowitz, cannot themselves be a locus of holiness, is brought into question.