simply using literary forms within the realm of human comprehension to deliver demands on how to worship God, writing that "from the standpoint of religious faith, the Torah and the entirety of Holy Scripture must be conceived as a demand which transcends the range of human cognition - the demand to know God and serve him - a demand conveyed in various forms of human expression: prescriptions, vision, poetry, prayer, thought, and narrative." He believed that the Torah should not be read as a purely factual historical account, that the inclusion of any actual historical information in the Torah would be merely coincidental, and that all descriptions of God intervening in nature and history were not to be seen as factual but rather interpreted in terms of the messages they carry, as his ideas of God's transcendence denied that there could be any such contact between holiness and the world of the profane. One result of this approach is that faith, which is a personal commitment to obey God, cannot be challenged by the usual philosophical problem of evil or by historical events that seemingly contradict a divine presence. When someone told Leibowitz that he stopped believing in God after the Holocaust, Leibowitz answered, "Then you never believed in God". If a person stops believing after an awful event, it shows that he only obeyed God because he thought he understood God's plan, or because he expected to see a reward. But "for Leibowitz, religious belief is not an explanation of life, nature, or history, or a promise of a future in this world or another, but a demand". He viewed the Holocaust as having no Jewish religious significance, as such a belief would contradict his ideas of God having no involvement in human affairs. Leibowitz believed in the separation of state and religion, and held that mixing the two corrupted faith. He condemned the veneration of Jewish shrines, cynically referring to the Western Wall as the Discotel (a play on the words "discothèque" and "Kotel", a transliterated Hebrew word which literally means "wall", but capitalized refers to the Western Wall). He was critical of Reform Judaism, calling it a "historical distortion of the Jewish religion", as well as Kabbalah, seeing them as encouraging people to not perform mitzvot for their own sake but ascribing a stated purpose to them. As Reform Judaism teaches the concept of "ethical monotheism" and