One way to describe the embodied character of radical faith in the life of Israel is to say that, for this people, all human relations have been transformed into covenant relations. Promises and promises were the essential elements of any connection between people. Religion has become such a cause of the federal state. Yet the federal state`s implications for Jewish ethics have not received the attention they deserve. Admittedly, it is generally accepted that Jews have traditionally understood their religious obligations in the covenant relationship between God and Israel. And some have found that, as a result, Jewish ethics are aimed at members of a community ceded by the covenant and not to autonomous individuals. Some also studied the tensions within the alliance between particularism and universalism, while others distinguished between the conditional dimension and the unconditional dimension of the alliance relationship. Yet there was no systematic effort to correlate the category of the covenant in all its richness and subtlety with different currents within Jewish ethics. Beyond its central religious purpose, the mosaic association was also political. It establishes Israel as a holy nation, special possession of God (Exodus 19.5-6), with its angel-guardian elected and pastor, the Lord, son of El-Elyon.  God also becomes a partner in this covenant community. God joins the human community and shares his federal existence.
As Joseph B. Soloveitchik points out, the whole concept of God`s passion with humanity („I [God] will be in trouble with him“ [Psalm 91:5]) „can only be understood in the community of the Covenant, which involves God in the destiny of his fellow men.“ [Joseph B. Soloveitchik, „The Lonely Man of Faith,“ tradition: A Journal of Jewish Thought, r. 7 nr. 21 (summer 1965) 5-67, in particular p. 28-29.] 22. This view, which prevails among Christian biblical scholars, tends to contrast the dynamic covenant with the law which is static. See z.B.
McCarthy, D., Treaty and Covenant 175-76 (1963) Google Scholar. The Abrahamic Alliance is part of a tradition of sacrifice of covenants that dates back to the third millennium BC. Animals slaughtered in the Genesis 15 alliance are considered victims. And it is this covenant that preserves the sacrificial element next to the symbolic act.  Jewish men are circumcised as a symbol of this covenant. The Hebrew Bible refers to a series of covenants (Hebrew: בְּרִיתוֹת) with God (YHWH). The Noean Covenant (in Genesis), which is between God and all living beings, as well as a series of more specific covenants with individuals or groups.