 Like Fagenblat, scholars from David Banon to Marc-Alain Ouaknin have explored the hermeneutic dimension of Levinas’ thought, even beyond his Talmudic readings that delve into the many-voiced debates between the rabbis of the Mishna and the Gemara (the oldest and subsequent transcriptions of Jewish oral traditions; Banon 1987). Indeed, as Ouaknin points out, in the case of Talmudic and Biblical hermeneutics, Levinas always considered the eminence of a book—what defines it as “the Book”—to be less its themes than its structure. Levinas focuses “on the structure of the Book of books inasmuch as it allows for exegesis [hermeneutics], and on its unique status of containing more than it  contains”.[42]  Hermeneutics is thus engendered by excesses of potential meaning over senses already printed on the page, or even discerned by the reception traditions of the work. It would thus be the specific architecture of the book that conditions its reception. Moreover, the parallelisms that we have seen—between the Saying and the Said and between temporal diachrony and synchrony—are also found at the literary level in Biblical and Talmudic texts, with their openness to ongoing interpretation. Levinas even equates “revelation” with the call of the text to each reader or listener, who thereby becomes responsible for its interpretation. “The Revelation as calling to the unique within me is the significance particular to the signifying of the Revelation” of the text, which is understood as dialogical to its core. Here we see the structural analogy between the call of the other and my response that begins as Saying, as opening to words addressed. Levinas adds, 