 Given the mythic alignment of Elohim with justice, and YHWH with mercifulness, Levinas argues that illeity has two possible modalizations: justice or equity; mercy or compassion. The priority of one God thus depends on the perspective we adopt: justice would belong to ontology, compassion to an ethical perspective. For Fagenblat, the ethical priority emerges as the possibility of creating and safeguarding meaning—by extension, as creation tout court (2010: 44–53).  That is, in Biblical symbolism, when read in the rabbinic tradition, a world created first on justice (as equality and comparison) does not survive, because demands for equality (and with them, for blind justice) are unceasing and do not admit an outside or transcendent term allowing for considerations beyond bilateral comparison. It is the transcendent term, the outside as it were, that motivates justice to strive asymptotically towards an idea. That is why Levinas observes that being human implies that we are certainly born into a social world, a world of many others and third parties. But we are sustained, and individuated, by mercy. Moreover, mercy represents, for justice, the trace of responsibility. This becomes clear only when one reads Levinas’ philosophy together with his Talmudic texts.