These findings underscore the effect of culture on students' responses to the same stressful stimuli and to a perceived dangerous environment. Faculty needs to be aware that cultural factors may affect students' adjustment to the medical school environment.

The German-Jewish intellectual Hannah Arendt (1906–1975) had famously opposed the establishment of a Jewish nation state in Palestine. During the Second World War, however, Arendt also spoke out repeatedly against the establishment of a binational Arab-Jewish state. Rejecting both alternatives, Arendt advocated for the inclusion of Palestine in a multi-ethnic federation that would not consist only of Jews and Arabs. Only in 1948, in an effort to forestall partition, did Arendt revise her earlier critique and endorse a binational solution for Palestine. This article offers a new reading of the evolution of Arendt's thought on Zionism and argues that her support for federalism must be understood as part of a broader wartime debate over federalism as a solution to a variety of post-war nationality problems in Europe, the Middle East and the British Empire. By highlighting the link between debates on wartime federalism and the future of Palestine, this article also underscores the importance of examining the legacy of federalism in twentieth century Europe for a more complete understanding of the history of Zionism.

Drawing on new archival findings, this article argues that shortly after the outbreak of the Second World War, Vladimir Jabotinsky, founder and leader of the right-wing Revisionist Zionist movement, had begun to advocate for the transfer of the Arab population from Palestine – an aspect of his thought previously unknown. Jabotinsky's support for population transfers runs counter to his lifelong political thought. Prior to the war, Jabotinsky was a staunch advocate of minority rights for Jews in Europe and for extensive autonomy for the Arab population in Palestine. This article argues that Jabotinsky's shift was a product of the war. Jabotinsky believed that millions of Jewish refugees would be prevented from returning to their pre-war homes in eastern Europe and would immigrate en masse to Palestine; to resettle these refugees, the Arab population, he argued, ‘would have to make room’. Attentively following debates on population transfers in Europe, Jabotinsky concluded that the era of minority rights had come to an end and envisioned an increasingly ethno-national Jewish state. By highlighting the eastern Europe context in Jabotinsky's thought, this article emphasizes the importance of studying the history of Zionism alongside the transformation of the nation-state in eastern Europe in the 1940s.

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The essays collected in this volume explore the history and fate of Jewish European cultural property in the aftermath of World War II. This history of Jewish heritage on the old continent has a peculiar trajectory. It unfolded over centuries of Jewish presence in Europe, which has ever been accompanied by multiple expressions-both religious and secular-of a vivid and diversified cultural life, to be found in synagogues, yeshivas, rabbinical seminaries, as well as in museums, communal archives, libraries, and art collections. Their historical development testifies not only to the variety of intellectual and spiritual traditions of European Jews but also to their unique entanglement with European culture. While Jewish culture in Europe grew and developed over centuries, the Nazi regime took only a few years to obliterate it. During twelve years of Nazis, first in Germany and later on in wide parts of occupied Europe, Jewish cultural property was plundered, dispersed, and largely destroyed. Only a small part of the material manifestation of Jewish culture survived past 1945. Some materials had been transferred outside Europe already in the interwar period, when their owners decided to migrate voluntarily. Some collections came to Palestine, the United States or, to lesser extent, other centers of Jewish exile in the 1930s, along with those who were forced into a hasty flight from their increasingly hostile homelands. Finally, a significant number of artifacts were discovered in Germany and the formerly German-occupied territories by the Allied armies and local populations at the end of the war. Ironically, these objects most often survived as a result of the vast and systematic looting processes that the Nazi administration had orchestrated. Yet the majority of them was heirless-their legal owners perished in the Holocaust and their former institutional homes had been destroyed. The future of these remains was settled by the postwar restitution organizations, such as the Hebrew University's Committee for the Salvaging of Diaspora Treasures (Oẓrot ha-Golah) and Jewish Cultural Reconstruction, Inc., in the late 1940s. As a consequence of their work, the bulk of these cultural remains was not returned to their places of origin, now emptied of most traces of prewar Jewish life.