 One might therefore argue that the virtue of the circle is that continued practice reinforces faith – the practical circle is persuasive as a way of reinforcing faith (i.e., practice of the mitzvoth) in a way that the circle of logical justification is not. In the original version of this entry, this idea was used to argue that Leibowitz could in this way be seen as offering a quasi-justificatory phenomenology of faith, whereby the meaning of mitzvoth is revealed to its adherents through practice in a manner that simply cannot be presented in discursive terms. As Leibowitz writes in homage to Wittgenstein: “That which cannot be said, is said by the religion of the Torah and the Mitzvoth,” (Yahadut, 343) – or at least by a commitment to them that cannot be given a specification independent of their practice. Yonatan Brafman, however, correctly points out that “if one’s commitment to halakhic norms stems from habituation to their practice, then one has not adopted service of God as a value” (Brafman, 2014, 82–83); as we noted earlier, it is only if intended as worship of God that an act is a genuine act of religious faith. At the same time, if “service of God” can only be specified in terms of practice, the extent to which such habituation differs from this “service of God” is not entirely clear.