This study examines the evolving nature of Hasidic leadership, with a focus on the institution of the Admorut (leadership of Rebbes) in Israel from 1966 to the early 21st century. Hasidic leadership is rooted in the doctrine of the Tzadik, a theological-ideological concept developed since the mid-18th century. The Tzadik is believed to possess a unique connection with God, enabling him to channel divine blessing, guide individuals spiritually, and lead entire communities. Central to Hasidic life is the demand for both faith in the Tzadik and attachment to the Tzadik, encompassing emotional, spiritual, and practical devotion. The study traces the historical development of these ideas and their transformation in the context of contemporary Israeli society, where Hasidim constitute a significant segment of the Haredi population and wield notable political and economic influence. It analyzes the ways in which Rebbes exercise authority in both spiritual and material realms, operating within dynastic frameworks that have endured since the 18th century. By examining the theological foundations, social functions, and mechanisms of power associated with the Admorut, the study aims to offer a comprehensive account of a leadership model that continues to shape the religious and public life of ultra-Orthodox Jewry in Israel.

Rabbi Avraham Yesha'ayahu Karelitz, the "Hazon Ish" (1878-1953), is recognized as the leader who charted the course of Haredi (Ultra-Orthodox) Judaism in the critical period following the Holocaust and the establishment of the State of Israel. He arrived in Israel at a relatively advanced age in 1933, with no source of income, contacts, or rabbinic reputation, and settled in the small town of Bnei Brak, which was then less than ten years old and housed only one yeshivah. Yet, within a few years, the Hazon Ish became the most prominent spiritual leader of Haredi Judaism, and Bnei Brak rapidly became "the city of the Torah", to a large extent thanks to him. In those years, he developed his pragmatic ideological line that he believed should be adopted by Haredi Judaism – not an approach of political isolationism, but rather one of cultural fortification, focusing on the support of religious and educational institutions. In the 1940's, he already achieved prominence in the halakhic polemics relating to measurements, commemoration of the Holocaust, and the use of electricity on the Sabbath. As the establishment of the State of Israel approached, he refrained from giving guidance to the political leaders of the Agudat Yisrael party as to how they should conduct themselves, but he revealed clear reservations about the impending political entity. After the establishment of the state, he waged a stormy battle against the induction of women to National Service, a struggle that in the opinion of some of his biographers led ultimately to his death. At the height of the controversy, in 1952, he met with Prime Minister David Ben Gurion and presented his allegory that has mistakenly been called "the parable of the full wagon and the empty wagon", in which he apparently expressed the supremacy of the Haredim over the secularists. This book is the first monograph on this influential personality. It presents and nalyzes his image and his activities in all of the areas in which he left his imprint. he book discusses the story of his life in both Lithuania and the Land of Israel, the oundations of his worldview and his faith, his polemic against the Musar Movement, is stances on public issues, and selected rulings from his diverse halakhic works. All of these components help to portray his personality and allow for a general assessment of his influence on Haredi society and on halakhic literature until our times.