The Haredi Nahal battalion has been operating within the IDF since 1999. It originally intended to admit recruits from the Haredi population, but over the years its lines opened to Yeshivot students, both National-Haredi and Hesder yeshivot alike. The author examines the relationships which developed both within the battalion itself and between the military and the Haredi institutions. Alongside an attempt to evaluate any opportunities rooted in bringing closer a religious population to the IDF, the author examines the risk involved in founding an independent, sectoral unit in the army - a notion quite contrary to the fundamental IDF concept.

This research examines the attempt to establish the role of Lithuanian Yeshivas as a spiritual alternative to western culture, such that will facilitate the real vocation of every young Haredi man - to come closer to God. The Haredi concept of western culture is one that focuses on "body building" and material possessions and is therefore limited. By contrast Haredi society and the Torah world in particular are viewed as focusing on the spiritual, reaching for a closeness to God and aspiring to sanctity, and hence unlimited. The research examines the difficulties in realizing this utopian vision, so central to understanding the Haredi society of scholars, and these are described against a background of crises in the yeshiva world in recent years and a significant drop from Haredi learning establishments.

This study examines patterns of cooperation between small municipalities both in israel and abroad. Cooperation frameworks aim to achieve efficacy and reduce expenditure as well as to improve the quality of services to citizens, reduce risks, solve mutual problems, develop municipal and economic projects and to forge nucli of power to confront central government.Undoubtedly, mutual trust is a fundamental factor in any arrangement as is a good working relationship between employees in positions of power, whether elected or professional.

This study focuses on the attitude of the Arab community of Jaffa to the Hassan Bey Mosque in Tel Aviv-Jaffo. The Hassan Bey Mosque serves as a point of reference for discussion on the means employed by the Arab-Palestinian minority in Israel to preserve historical, religious and cultural assets, substantiate its civic status and enhance its inner cohesiveness by creating a stronger, more comprehensive collective identity. The mosque became a symbol and bastion of the Jaffa community’s struggle for possession over its historical assets, its desire for spatial expression and for the fundamental need of individuals and groups alike to enhance their proximity and affiliation to the landscape which they occupy.

The author of this study, Rabbi Bezalel Cohen is a graduate of the Lithuanian yeshiva world. From an insider’s perspective and through his involvement in advancing employment in ultra-orthodox society, he offers an analysis of the inherent economic deficiency and its root causes, chief among which is the issue of employment. The analysis raises a series of conceptual and inherent barriers in ultra-orthodox society, which  impede the transition of Haredi men, hitherto engaged in Torah study, into the labor market.

This research focuses on the internal discourse of the Gush Katif settlers, exposes their socio-political perceptions, and attempts to understand the motives and the socio-psychological reasoning determining the settlers’ conduct. An understanding of the settlers’ discourse entails understanding their perception of “a home” -  a geographic location strongly tied with their individual and community identity.  The research highlights the frequent tension between the humane, individual and communal discourse and the national-religious discourse.

This study focuses on the correlation between Torah studies and employment in the ultra-orthodox community in London. The findings show that around two thirds of Haredi men work, usually in real estate, commerce or teaching, by contrast to the situation in Israel where the rate is around a third. It appears that London’s ultra-orthodox men seek balances between Torah studies and employment, which manifest themselves in the following categories: A full-time scholar who devotes his entire time to study; a part time scholar engaged in random employment during vacations; a part-time scholar who divides his time equally between study and employment; a breadwinning scholar who works and determines his own study schedule. But for all, the commitment to study remains an integral part of Haredi life.