In the article, the author analyzes the reactions after the Hamas-led terror￾attack on Israel on October 7 on behalf of the political left, relating to the case of the communist party in the Weimar Republic. Nowadays some of the left pro-Palestinian groups equalize Zionism with fascism. As it will be shown the Weimar communists argued the same way, the only difference being, that they referred to the massacre of Hebron in 1929 and in general to the situation of Palestine being a mandated territory of Great Britain. In this context an abridged anti-imperialism, that is a part of the Marxist-Leninist ideology, plays a dominant role as an explanation for this coded form of antisemitism. The equalization of fascism and Zionism can be traced throughout the existence of the GDR and the RAF. The main thesis that guides the article is the assumption that an antisemitism, coded as anti-Zionism, already existed even before Israel was founded and follows the same narrative until today’s reactions to October 7.

After 1945, numerous autobiographies were published on the German book market written by ‘Yekkes’ – Israelis who mostly immigrated to the establishing Israeli state during National Socialism. Reading them critically, these autobiographies can function as sources for the history of German￾Jewish-Israeli relations after the Shoah in several respects. On the one hand, the publication histories of the books reveal general trends and developments in this relationship. Beyond that, a close reading highlights the authors as actors who consciously negotiate their relationship to post-Nazi society in their texts.

This article examines the impact of the October 7 attack on Israel on relations between officials of the Jewish communities in Europe and Israel. For this purpose, interviews were conducted with representatives of Jewish communities and institutions. The analysis showed that the events have led to increased support and solidarity with Israel. In addition, increased participation in aid campaigns and a stronger bond with Israel were observed. The attack changed the perception of Israel as a “safe haven” and led to a deeper exploration of Jewish identity.

Finding evocative and sensitive digital representations for cultural heritage collections requires careful implementation and collaboration, encompassing data modeling, cataloging, ideation and prototyping. In this article, we present design-oriented research focused on visualizing a photo archive about the Jewish diaspora. Our aim is to create a web platform that offers multiple exploratory and narrative experiences. We reflect on our approach, which involves both digital and analog methods, emphasizing the affordances of visual cultural heritage and the unique characteristics of a Jewish heritage collection.

124 years ago, technology enthusiast and Zionist Davis Trietsch drew attention to a solar motor from California intended to make artificial irrigation in fuel-poor Palestine more efficient. His early plans for using solar energy in Zionism were part of contemporary debates, particularly after the First World War, which problematized coal’s natural limitations and scarcity and discussed alternative energy regimes. While climate protection did not play a role at the time by today’s standards, the discussions that accompanied the plans for the settlement of Palestine demonstrate the affinity of many Zionists for technology. At the same time, they represent the growing influence of American bodies of knowledge in early Zionism around 1900.

After WWI and the Russian 1917 revolutions, Berlin emerged as one of the leading centers of Russian emigration. In 1922, Soviet Russia and the Weimar Republic extended mutual diplomatic recognition, paving the way for yet another wave of migration. This article suggests that while Russian/Soviet Jewish migrants played a key role in the transfer of ideas between the two countries in the early interwar era, they were simultaneously engaged in a search for new Jewish culture. Exploring the case of the artist El Lissitzky, illustrative for a cohort of Russian-born Jewish intellectuals who engaged in the transfer of ideas between the Soviet realm and the Weimar Republic in the 1920s, the article probes the social history of overlapping Russian-Jewish migrant circles in Weimar Berlin. A deeper exploration of the topic, still a desideratum, will forge a more nuanced understanding of the cultural transfer between the German, Jewish, and Soviet societies during the early interwar era.