To understand why religion will never die, one need only look at the unrelenting efforts of Communist regimes to criminalize and crush faith; they failed.

Is the central figure of Darkness at Noon (1940), Arthur Koestler’s highly influential anti-totalitarian novel, a Jew? Koestler said no; the evidence suggests otherwise.

The fate of Christians and Jews under Communism should serve as a lesson to contemporary atheists for whom persecution is only another word for religion.

The late folksinger Pete Seeger sang paeans to Joseph Stalin even as the Soviet dictator was dispatching millions to the Gulag and preparing for the. . .

The posthumous publication of the works of Benny Lévy, best known as Jean-Paul Sartre’s private secretary, illuminate a journey from secular radicalism back to Judaism.

Encouraging Jews to fight for rights and autonomy in Europe, Diaspora nationalists and Yiddishists rejected Zionism as hopelessly utopian. In the end, the opposite proved true.

Seth Lipsky’s new biography of Abraham Cahan, founder of the Forverts, sheds light on his break with Marxist orthodoxy and anti-Zionism to form a new,. . .

Communism is central to a new novel about American Jewish radicalism; too bad we never see the characters doing any of the things that real Communists did.

Even in theory, let alone in practice, no basic difference separates Communism and fascism; but today, while fascism as an ideology is all but dead,. . .

No relationship was more tangled than that of Jews with Communism in postwar Eastern Europe. Of two recent historians who have tackled it, one strives. . .

By collaborating with Palestinian terrorists in the Entebbe hijacking, the German leftists of 1968 ended up emulating the Nazi forebears whose shadow they sought to cast off.

Part memoir, part travelogue, part cultural history, an acclaimed new book about the legacy of the Holocaust and Communism also reveals the generational biases of its author.