 This may be true of any form of political regime as well, because for Levinas politics attempts to forge systems—as he says, to totalize (TI: 15, 21, 292–305). We have seen above Rose’s neo-Hegelian objection that Levinas’ ethics lacks mediations sufficient to have real implications for politics  (§2.3.4).  Recently, Salanskis has nevertheless proposed a surprising “mediation”, found in Judaism itself, arguing that the latter provides an “idealist horizon liable to interest all of humanity”, because it ties this horizon narratively “to a practical and intellectual testing ‘laboratory’, that of the life of a people” (Salanskis 2016: 129, note 68). This claim suggests that there is a proto-political project in Biblical and Talmudic Judaism, though Salanskis leaves unexplored the further implications of his “laboratory”. As to the political implications of the Talmud’s pluralism of rabbinic voices, which is part of Salanskis’ laboratory, Levinas does at times emphasize the importance of Jewish thought entering into “universal history”, even while promoting responsibility for others and the ethics of messianic awaiting (DF: 96). For example, in his Talmudic reading entitled “Messianic Texts” (1962), he justifies the creation of a Jewish State on the basis of the possibility of protecting both messianic patience and a Talmudic education to responsibility, despite the violence implied by Israel becoming one State among others, within universal and secular history (also see Morgan 2016: 256–265, responding to Kavka 2015).