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Through covenants humans and their institutions are enabled to enter into dialogue and are given (or themselves create) a framework for dialogue.In its highest form, a covenant community is a community of souls, as expressed in I Samuel 18: "The soul of Jonathan was bound up with the soul of David and Jonathan loved him with all his soul..David and Jonathan made a covenant in their love for each other (which was) like the love of each for his own soul." In that sense, covenantal relationships have been compared to marriages in which the integrity of each partner continues to exist within the community they create.Just as I pleaded with your fathers in the wilderness of the land of Egypt, so will I plead with you, saith the Lord God I will cause you to pass under the rod and will bring you into the tradition [bond] of the covenant.

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Nevertheless, after surviving changes of constitution and regime, exile and dispersion, the Jewish political tradition has been nearly lost in our times, for Jews as well as non-Jews, precisely at the threshold of the renewal of full Jewish political life, and needs to be recovered by systematic effort so that it may fill a vital and needed role in contemporary Jewish life, both in Israel and in the diaspora.

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The basis of that political tradition is to be found in the biblical idea of covenant and in the political principles and processes which flow from it.

The biblical political teaching as manifest in the Jewish political tradition is an important political teaching for Jews and non-Jews alike and has been so recognized throughout the Western world.

Indeed, modern scholars have traced the covenant idea to those treaties and have shown how the classic biblical covenants parallel them in style and structure.