Islamic Enlightenment in a Radical Age opens a window to trends of innovation and openness in modern Islam in the mid-twentieth century, a period marked by decolonization, the rise of centralized regimes, and the emergence of Jihad organizations. Important agents in the development of the reformist discourse were Mustafa al-Saba'i and the "Muslim Brotherhood" in Syria from 1946 to 1964. Under al-Saba'i's leadership, the Muslim Brotherhood strove to establish an Islamic Enlightenment that sought to elevate the stature of believers and integrate them into the wider world, while preserving their indigenous identity. Al-Saba'i's rich intellectual and public work has been neglected in the scholarly literature, and this book brings him to the forefront and does him historical and historiographical justice. Al-Saba'i called for the revival of the heritage of Islam and its connection to universal values ​​of freedom and justice, humanism and brotherhood, democracy and nationalism. He served as a voice for the voiceless in society through a commitment to public education, social legislation, and support for women's rights, subject to moral reservations. By promoting a dynamic version of Islam—attentive and responsive to key issues on the public agenda—Al-Saba'i and his movement contributed to preserving the diversity of Islamic thought in an era of puritanism, radicalization, and violence.

Few texts have left a mark on history as profound as The Communist Manifesto . First ‎published in 1848, this brief yet explosive work by Karl Marx and Friedrich Engels became ‎one of the most influential texts in the formation of modern society and the modern self. It ‎ignited revolutions, inspired political movements, and provoked fear, resistance, and ‎enduring controversy, while offering a powerful framework for understanding the economic ‎and social forces that continue to shape our world.‎ But The Communist Manifesto is more than a political program. It is a striking work of ‎philosophical and moral reflection, grappling with the human condition in a world defined ‎by perpetual change—a world of capitalism, restless desire, and the drive toward ceaseless ‎innovation. Read anew, the Manifesto emerges as a mirror of our present moment, ‎challenging us to rethink freedom, justice, and the transformative power of ideas.‎ This book offers a fresh introduction to The Communist Manifesto and its place in the ‎history of ideas. Through close reading and conceptual analysis, it seeks to restore the ‎text’s vitality—not as a document of the past, but as a living invitation to reflect on the ‎present and imagine our collective future.‎

How does the past remain present in the urban landscape—in houses, streets, and public squares—even after the culture that once sustained it has been destroyed? What happens when history is not merely an abstract memory but a material reality that continues to shape and unsettle the present? In Bloody Wednesday , Yechiel Weizman traces the ghostly presence of the Jews of Olkusz, a town in south-central Poland whose large Jewish community flourished for centuries, until the Holocaust. Despite their total physical absence, from the end of the war until today the memory of the Jews is palpable and persistent—and at the same time silenced and repressed—in every street corner: in empty houses, in abandoned cemeteries and synagogues, in plaques and monuments, and through the ongoing public debates about property, heritage, and commemoration. Using the case study of a single Polish town, the book shows how the urban topography of Eastern Europe was continuously reshaped and redefined in relation to the legacy of the Second World War, the question of Jewish property, and the politics of Holocaust memory during the Communist period and after the fall of the Iron Curtain. Adopting a microhistorical lens and examining the smallest details of everyday life and urban history, the book reveals how the persistent debate over the presence of the dead Jews in the concrete and imagined spaces of one small town became a dramatic arena for a painful, intimate, and nostalgic confrontation with the violent fingerprints of the twentieth century and with pressing questions of responsibility, ethics, and guilt.

Muslim beliefs have inspired charitable giving for over fourteen centuries, yet Islamic history has rarely been examined from this perspective. In Charity in Islamic Societies , Amy Singer explains the basic concepts and institutions of Muslim charity: the obligatory annual payment of zakat together with voluntary donations of all sizes, undertaken at every level of society, and across the span of individual lifetimes. Charitable endowments – established by rulers, wealthy individuals, and even those of more modest means – shaped Muslim societies, cultures, and landscapes in ever era. This book demonstrates how historical circumstances, social status, gender, age, and other factors interacted with religious ideals to produce a vast array of charitable practices, from the early days of Islam to the present. Relying on evidence from written texts, buildings, images, and objects to anchor the discussions in each chapter, the author explores the motivations for charity, its impact on the rich and the poor, and the politicization of giving, arguing that the study of philanthropy affords a unique prism through which to examine the past.

Anti-Semitism emerged in the late nineteenth century as a political movement that swept the masses. It presented a worldview in which a cohesive tribe called "the Jews" conspired to rule the earth by controlling international capital markets, trade, and money lending, while at the same time working to destroy—through revolutionary plots—the very capitalist system it supposedly controlled. It is easy to draw a straight line from this paranoid thinking at the turn of the century to the murderous delusions of fascism in the twentieth century. But, argues Laura Engelstein, the line was not straight. Anti-Semitism as a political weapon had its opponents, even in Eastern Europe, where its consequences were particularly terrible. Jewish leaders who joined forces in various countries and in cooperation with non-Jewish public figures worked for the rights of Jews and in firm opposition to persecution and acts of violence against Jews. In Tsarist and Soviet Russia, as well as in Poland and Ukraine – regions notorious in the West as centers of hatred for Jews – there were also those who saw anti-Semitism as a harmful burden on society and their movement. In the introduction to the book, Engelstein describes the different ways in which Jews were treated through the ways in which one Jew, Maurice Greenfeld, the author's grandfather, dealt with the upheavals of World War I, the Russian Revolution, and the civil war that followed, including the expressions of hostility and sympathy he encountered throughout his life. In the following chapters, she reveals the – sometimes surprising – positions of Russian liberals such as Prince Sergei Urusov, Ukrainian leader Symon Petliura, and Polish émigré in Paris Andrzej Bobkowski. The chapters on the inevitable rise of anti-Semitism thus examine the complex reasons why leaders and intellectuals renounced pogroms and incitement against the Jewish population. Engelstein added a short introduction to the Hebrew edition of the book.

The thirteenth-century Franciscan pilgrim Philip of Savona wrote that “the whole Trinity has declared that river [Jordan] to be fortunate and most worthy, above which the Father was heard, the Holy Spirit was seen in the form of a dove, and the Son was baptized in human nature.” Since the Middle Ages, Christian pilgrims from many countries have traveled to the Holy Land in order to immerse themselves in the Jordan River and to take some of its water back to their homelands. Hundreds described their experiences from the blessed river, and in the nineteenth century also began exploring and documenting its history. This volume contains a selection of the accounts of pilgrims and tourists, who describe their impressions, expectations, and sometimes also their disappointments when encountering the Jordan River. It includes descriptions of pilgrims from the Middle Ages to the twentieth century, amongst them well-known authors such as Mark Twain, François-René de Chateaubriand and Gustave Flaubert. The book also contains chapters on the geography of the Jordan River, historical events associated with it, and the literature that developed around it.

When Franz Kafka died in 1924, his loyal friend Max Brod could not bring himself to fulfill Kafka’s last instruction: to burn his remaining manuscripts. Instead, Brod devoted his life to championing Kafka’s work, rescuing his legacy from both obscurity and physical destruction. Nearly a century later, an international legal battle erupted to determine which country could claim ownership: the Jewish state, where Kafka dreamed of living, or Germany, where Kafka’s three sisters perished in the Holocaust? Benjamin Balint offers a gripping account of the controversial trial in Israeli courts—brimming with dilemmas legal, ethical, and political—that determined the fate of Kafka’s manuscripts.

Tens of thousands of intellectuals - refugees, displaced people, voluntary immigrants and emissaries - have left their homeland in modern times and moved to other countries in Europe and overseas. In a world-wide panorama, Peter Burke describes the important figures in the great waves of immigration since the fifteenth century: starting with the Greeks who came to Italy following the conquest of Byzantium by the Ottomans and ending with those fleeing from the Bolsheviks, the Fascists and the Nazis in the twentieth century. The migrations in the early modern period were mostly for religious reasons - for example, the Jews and Moriscos from the Iberian Peninsula, the Huguenots (French Calvinists) following the cancellation of the Edict of Nantes, and Catholics from Protestant countries. In the nineteenth and twentieth centuries, however, the migrations were mainly due to racial persecution and political and ideological reasons. Exiles and Expatriates in the History of Knowledge clarifies the difficulties of the scholars to integrate in the host countries and the choice between assimilation and seclusion in the expatriate community. But mainly he came to point out the enormous contribution of expatriates and immigrants to the creation of new knowledge and its dissemination, not only in immigration countries such as the United States and Israel, but in the entire world - from China in the East to Brazil in the West. Burke especially discusses the contribution of scholars in the humanities and social sciences: historians, researchers of the history of art and literature, philosophers, sociologists and anthropologists. Besides academics who managed to integrate into universities in the host countries, there were also other cultural mediators: printers and publishers, translators, merchants who settled for many years in distant lands, missionaries and scholars who were invited to the courts of rulers who sought to advance their country to modernity. The damage caused by the "brain drain" from the countries of origin eclipsed the gains produced by the world of knowledge as a whole: liberation from provincialism, bridging traditions, mutual fertilization. The detailed review in Peter Burke's book, which was written in 2015 as a warning against Brexit (Britain's exit from the European Union), is intended to convey a very important message even today: the reception of immigrants and refugees enriches the local and global culture and is the main antidote against the depletion of the spirit and narrow horizons.

Two focal points are at the center of this book: the history of German Jews during the Holocaust and the involvement of the Foreign Ministry of Nazi Germany. The process of "solving the problem of the German Jews" consisted of stages of escalation that are exemplified in 175 translated documents written by or addressed to German diplomats. The narrative that is placed in the historical context, demonstrates the course that began with the deprivation and dispossession of German Jews of their civil and economic rights, continues with their forced immigration and finally with their deportation and extermination. Included are the reactions of the German Jews, the responses that came from outside Germany, and the role of the Foreign Ministry, who was eager to participate in “solving the Jewish Question”. The book opens with a preface by Prof. Moshe Zimmermann.

Between Hitler and Churchill reveals an unknown facet in the history of World War II - an attempt by a senior Polish government official to contact the leadership of the Third Reich and a successful effort by British intelligence agencies to thwart this dialogue in its infancy. This surprising and fascinating event is described in the book through the personal stories of its two main protagonists, Jews born in Poland. One of them mediated the said contacts, while the other assisted the British in capturing the mediator, bringing him to Palestine and killing him there without trial. Using this fascinating story, the book challenges the traditional perception of the Nazi occupation of Poland as a sure prologue to World War II. It claims that in the first year and a half after September 1, 1939, European leaders, including Polish and British senior officials, were engaged in feverish diplomatic maneuvers and could actually end the war on the continent before it became the greatest disaster in human history. Due to its ability to shed new light on this topic, the book adds great value to those interested in the theory and practice of international relations.

The Adventurous Simplicissimus , the great literary monument of the Thirty-Years War (1618–1648) published in nearly real time – 20 years after it took place – combines a picaresque, historical, satirical, autobiographic, realistic and fantastic novel. This war which devastated Europe was the first example of a "world war" in history. The author, Hans Jacob Christoffel Grimmelshausen (1622–1676), experienced it in person and also took part in it at a young age. As author, he avoids taking sides with anyone of the fighting parties, or, as he declares, "For the future generations I will describe the atrocities that were committed again and again in our German war." The strange adventures of the hero are depicted sometimes with lurid detail, but always with a pinch of humor, ridiculing any admiration of heroes or personality cult. Thus Simplicissimus has become one of the most powerful anti-war literary works of all times.

How did a group of charismatic, apocalyptic Jewish missionaries, working to prepare their world for the impending realization of God’s promises to Israel, end up inaugurating a movement that would grow into the gentile church? Committed to Jesus’s prophecy—“The Kingdom of God is at hand!”—they were, in their own eyes, history’s last generation. But in history’s eyes, they became the first Christians. In this electrifying social and intellectual history, Paula Fredriksen answers this question by reconstructing the life of the earliest Jerusalem community. As her account arcs from this group’s hopeful celebration of Passover with Jesus, through their bitter controversies that fragmented the movement’s midcentury missions, to the city’s fiery end in the Roman destruction of Jerusalem, she brings this vibrant apostolic community to life. Fredriksen offers a vivid portrait both of this temple-centered messianic movement and of the bedrock convictions that animated and sustained it.