 This remark already shows us two important things. First, that Judaism might be an “understanding of being” implies that this understanding is profoundly aware of its finitude and, by extension, has to be an ongoing process. It helps us grasp how it is that Levinas found resources in Heidegger’s hermeneutics, both utilizing and criticizing its approach. Second, that our obligations to the other person somehow come before duties toward God (from rituals to norms), and occasionally also abrogate these duties, already opens a secular, or better, a human-oriented dimension within Judaism.