 Nonetheless, given Leibowitz’s views on God’s transcendence, it is clear that the sacred and historical interpretations of the text are mutually exclusive when it comes to references to God’s “intervention” in history or nature. Maintaining God’s transcendence demands that there can be no such incursions of holiness into the world of the profane, and Leibowitz’s hermeneutic allows him to police these boundaries and deny that the Torah teaches us anything about God’s actual intervention in nature or his directing of history. Apparently factual statements to this end in the Torah are not to be construed as such, but rather in terms of the normative messages that they carry. Here, the priority that Leibowitz gives to his understanding of God’s transcendence appears forcefully, constraining him to take this hermeneutic stance. It does, however, raise the question of Leibowitz’s understanding of the divine status of the Torah. For, if we cannot speak of it being revealed by God in any historical sense, whence its divinity? Leibowitz, fully aware of the problem, maintains that it is the Oral Torah that establishes the divinity of the Written Torah.