Due to the perception prevalent since the middle of the 19th century that immigrants, preferably from Europe, were needed to populate the vast expanses of Argentina, the country’s immigration policy was comparatively generous. But already following WWI, the country’s needs for manpower were perceived as saturated, and by the 20s, administrative barriers to immigration were put up. With victims of Nazi persecution seeking refuge, immigration policy was tightened even more. Nevertheless, many thousands of German Jews as well as political adversaries of the regime found refuge in Argentina. Among them was Max Busse. His sister, Anna Nachtlicht, had heard about plans of the Argentine government to ease immigration and make it possible to request permits for siblings. Max immediately went to make inquiries, but the results were sobering. In this December 26th letter, he is forced to tell her that no such plans seem to exist. Relatives in France had offered the Nachtlichts to stay with them to wait for their visas for a third country. Perhaps, Max suggests, it would be easier to apply from there.
No one reading the November issue of the Aufbau could have missed the front-page editorial message in bold print: under the heading “The Great Trial,” forceful language is employed to decry the abject failure of “the heads of state of the so-called democracies,” who have sacrificed Czechoslovakia to Nazi Germany. Jewish refugees are left stranded in no man’s land in Bohemia, in Germany, the Nazis are dealing an “economic death blow” to the Jews, the British are jeopardizing the Zionist project, and “little more than a faint memory” remains of the Evian Conference, summoned in July to tackle the problem of resettling Jewish refugees from Nazi Germany. Surely, this is “an era of complete sinfulness.” Will those under threat finally brace up?
Since the early 1880s, federal immigration law in the US included a provision seeking to keep out people likely to become a “public charge.” Under the impact of the Great Depression, President Herbert Hoover reinforced the ban in 1930. Aid organizations were hard pressed to find employment for the newcomers: on October 26, a representative of the Employment Department of the Greater New York Coordinating Committee for German Refugees explains to Willy Nordwind of the Boston Committee for Refugees the challenges of finding work for a man who had managed to enter the country but barely spoke any English and had no work experience to boast save as a candy salesman. Nevertheless, the representative promises to continue his efforts on the immigrant’s behalf.
Would the sisters Helen and Eva Hesse remember this year’s Rosh Hashanah someday? For their parents, Wilhelm and Ruth Hesse, the new year’s celebration of 1938 was a break with tradition. The family had made the decision to emigrate from Hamburg. Helen was five years old at this point in time. Her little sister Eva had just turned two. Their father kept a diary for both his daughters during this period. Over the entry for Rosh ha-Shana 5699 in large, typeprinted letters are the words: “We’re emigrating,” the theme of this year’s new year celebration. The rest of the entry Wilhelm wrote by hand. Until then, however, he wanted his daughters’ lives to be as carefree as possible. That it went very differently for their parents is clear at the end of the diary entry. There Wilhem Hesse wrote: “Later they’ll be amazed what their parents had to suffer in these times. We’re emigrating.”
Of the American-Jewish self-help groups assisting Jews in leaving Europe and rebuilding their lives in the United States, the Boston Committee for Refugees was the first. Established in 1933, it consisted entirely of volunteers. Under the leadership of Walter H. Bieringer and Willy Nordwind, the Committee chiefly endeavored to obtain affidavits for would-be immigrants and see to it that they would find employment upon arrival in the U.S. Since the Great Depression, the State Department had orders to keep people “likely to become a public charge” out. It was of great importance to ensure the livelihood of the refugees. The annexation of Austria by Nazi Germany and the colossal failure of the Évian Conference on Refugees reinforced the urgency of helping the desperate asylum seekers. On August 26th, 1938, the Committee’s Acting Executive Secretary sent Bieringer a list of recent arrivals in need of placement.
Hugo Jellinek was a man of many talents. The outbreak of WWI forced him to quit medical school in Vienna. As a soldier, he was severely wounded in Samarkand and fell in love with his nurse, who later became the mother of his three daughters. The couple settled down in Tashkent, Uzbekistan. His young wife having died in 1926, he fled the Soviet Union in 1930 and ultimately returned to Vienna, where he utilized his knowledge of 8 languages as a translator and also worked as a freelance journalist. Thanks to a warning about impending arrest by the Nazis, he was able to escape to Brünn (Czechoslovakia) in June 1938. His eldest daughter, eighteen year-old Gisella Nadja, departed for Palestine the same day. In this colorful letter, Hugo shows fatherly concern for Nadja’s well-being, but also talks at length about the hardship he himself has faced as a refugee and reports that his cousin’s son is interned at the Dachau Concentration Camp. He mentions with gratification what he calls the “League,” probably referring to the aid center of the “League for Human Rights,” which was looking after the refugees, defying Hitler’s sinister goals. Ultimately, however, the most important thing for him was the fight for a country of one’s own.
The first major rupture in artist Gustav Wolf’s biography had occurred during World War I. He had volunteered for frontline duty and was badly injured. His brother Willy was killed in combat. The works in which he processed his wartime experiences leave no doubt about his feelings. Instead of glorifying war, he shows its horrors. His confrontation with antisemitism during and after the war led him to an increased awareness of his own Jewishness. In 1920 he accepted a professorship at the Baden Art School in Karlsruhe, trying to realize his ideal of an equitable partnership between teacher and student. After a year, he quit this “dead activity,” referring to the school as “an academy of schemers.” In 1929, he designed the set for Fritz Lang’s silent film “Woman in the Moon,” an early science-fiction movie. Upon the Nazi rise to power in 1933, he canceled his memberships with all the artists’ associations to which he had belonged. In his letter to the Baden Secession, he explained his decision with the following words: “I must first get my bearings again. The foundations of my existence have been called into question and shaken.” After extended stays in Switzerland, Italy and Greece, he returned to Germany in 1937. In February 1938, he boarded a ship to New York. June 26, 1938 was his 49th birthday.
The Central Office for Jewish Foster Homes and Adoption took its mandate for protecting mothers and children very seriously. When Frances and Bernard Rosenbaum of New York decided to adopt a German child, the agency offered Mrs. Rosenbaum accommodations in a private home while picking up the boy in Germany, so that the relationship would not have to begin in a hotel. The Central Office for Jewish Foster Homes and Adoption was part of the League of Jewish Women, founded in 1904 by Bertha Pappenheim in order to foster charitable activity while affirming Jewish identity. An outgrowth of this initiative was the development of professional social work.
Herbert Mansbach, a German dentistry student temporarily based in Switzerland, was lucky. A friend of his worked for the “Sick Fund” (Kupat Holim) of the General Workers’ Association in Israel (Histadrut) and was able to share valuable information with him pertaining to acceptance as a kibbutz member and employment in Palestine. The main prerequisites for kibbutz membership were affiliation with the HeHalutz pioneer youth movement and some knowledge of Hebrew. However, in order to be hired as a dentist in Tel Aviv, total mastery of Hebrew was a must. Herbert’s friend painted a sobering picture of the mental state of the new immigrants. The majority, he writes, come without enthusiasm—determination to succeed is more important.
Depicted here is the facade of the Jewish Hospital in Hamburg. The photograph is part of an album preceded by the above inscription dated May 29, 1938. The hospital was endowed by merchant and banker Salomon Heine, also known as the “Rothschild of Hamburg,” in memory of his late wife Betty and inaugurated in 1843. The poet Heinrich Heine, Salomon’s nephew and beneficiary, honored the occasion with his poem Das neue israelitische Hospital zu Hamburg, in which he called it “A hospital for poor, sick Jews, for human beings who are thrice miserable, afflicted with three vicious ailments, with poverty, bodily pain, and Jewishness!” Even though the Nazi regime had been undermining the hospital’s finances since 1933, it had withstood these measures and was still able to take care of its patients in May 1938.
In 1933, the distinguished philosopher of religion Martin Buber decided to relinquish his honorary professorship at Goethe University in Frankfurt/Main in protest against the Nazi rise to power. Consequently, the regime forbade him to give public lectures. In the years to follow, Buber founded the Central Office for Jewish Adult Education and countered the Nazis’ efforts to marginalize and destroy German Jewry by strengthening Jewish identity through education. It was not until May 1938 that he followed a call to the Hebrew University to assume the new chair for Social Philosophy and moved to Jerusalem with his wife Paula, a writer. The couple settled down in the Talbiyeh neighborhood in the Western part of the city, which at the time was inhabited by both Jews and Arabs. It borders on Rehavia, then a major stronghold of immigrants from Germany. Buber was among those envisioning peaceful coexistence in a bi-national state.
On May 27, 15 year-old Heinz Alfred (later Henry) Kissinger celebrated his birthday in his native Fürth one last time. Heinz had attended the Jewish elementary school and a Gymnasium in his home town. From 1933, Jewish children were no longer allowed to attend public schools, so that only the Israelitische Realschule was open to him and his younger brother, Walter. Elsewhere, too, the new times made themselves felt in the children’s lives. Suddenly, they were no longer allowed to join the other kids and swim in the river Altmühl when they were visiting with their grandparents in Leutershausen. Heinz was an avid fan of the local soccer team and a player himself, but under the Nazis, Jews were prohibited from attending their games. Even though his father, Louis, had been put on permanent furlough from his job as a teacher at a girls school when the Law for the Restoration of the Professional Civil Service came into effect in 1933, he was inclined to stick it out in Germany. It was thanks to his resolute mother, Paula (née Stern), that in April 1938, Louis Kissinger applied for passports. By May, the family’s preparations for emigration were in full gear. Relatives of hers had emigrated to the US already before 1933 and were now helping with the bureaucratic groundwork.
Since 1937, Lina and Siegmund Günzburger of Lörrach in southwest Germany and their son, Herbert, had been preparing their paperwork for emigration. The requirements amounted to nothing short of a nightmare. Prospective emigrants had to procure numerous personal documents, letters of recommendation, and affidavits. They were also required to prepare an inventory of all their belongings and to document that they had paid all their taxes. Apparently, the required documents also included this copy of the marriage certificate for Siegmund’s grandparents. Especially perfidious was the so-called “Reich Flight Tax.” Originally introduced in the waning days of the Weimar Republic to prevent capital flight in reaction to the government’s austerity policy, under the Nazis, it became a tool to cynically punish the Jews for leaving a country that was doing everything it could to make it unbearable for them to stay.
Time and again, unsettling news about sectarian violence in Palestine reached Jewish readers in the diaspora. On May 25, the Jewish Telegraphic Agency, a prime source of information on the situation of the Jews under the Nazis and of developments in the Yishuv, reports under the headline “6 Deaths Added to Terror Toll in Palestine.” It writes about the latest victims in Jerusalem, Haifa and Tiberias—both Jews and Arabs—and the circumstances of their deaths.
After three decades of making his fellow Austrians laugh, cabaret artist Fritz Grünbaum’s career was brought to an abrupt end by the Anschluss. His politics alone would have sufficed to make him intolerable for the new regime: Grünbaum had returned from action in World War I not only a decorated soldier but also an avowed pacifist. As for Nazism, he did not mince words. Since 1933, he had been getting more political, and when during a 1938 performance a power outage caused the stage lights to go out, he commented glibly, “I see nothing, absolutely nothing. I must have accidentally gotten myself into National Socialist culture.” His last performance at the famous cabaret “Simpl” in Vienna just two days before the Anschluss was followed by an artistic ban on Jews. Grünbaum and his wife Lilly, a niece of Theodor Herzl, tried to flee to Czechoslovakia but were turned back at the border. On May 24, he was interned at the Dachau concentration camp. Grünbaum was also known as a serious art collector, mostly of modernist Austrian works, and a librettist.
In April 1938, Rabbi Leo Baeck, the president of the Reich Representation of Jews in Germany and as such the main representative of German Jewry, had presciently written, “And this year will be a difficult year; the wheel is turning faster and faster. It will really test our nerves and our capacity for careful thought.” Baeck had been an army chaplain in World War I and as a patriot must have been extremely pained by the persecution of German Jewry. With large parts of the community reduced to poverty, Jewish rights curtailed, Jews pushed to the margins of society, and no prospects for improvement, Rabbi Baeck’s 65th birthday on May 23 probably was quite a somber affair.
The writer of this letter was a young man from Hildesheim, Fritz Schürmann (later Frank Shurman), born in 1915. Even though he is said to have struggled with antisemitism well before the Nazis rose to power, he joined the Deutscher Vortrupp (“German Vanguard”) in 1934, a group of young, extremely nationalistic Jews whose slogan was “Ready for Germany” and who hailed National Socialism as a force preventing Germany’s downfall. Given these views, it must have been especially painful for him to confront the bitter reality of rejection by German society. In this letter, he thanks a Mr. Dilthey in Berlin for the distinction of having spent time with him and dramatically informs him of his Jewish identity. “I am a Jew! A Jew in a desperate position: a Jewish German who in spite of everything that has befallen him or perhaps because of it cannot shed his ties to Germany […].” Denied his identity as a German by the Nazi regime, the writer communicates the crippling effects of the political situation on his psyche and the absurd notion of having to leave Germany in order to be able to be German.
It is hard to imagine that the guiding hand of an adult was not involved in writing the toast that Heinz Neumann made at his bar mitzvah celebration on May 21 in Berlin: the way in which the boy expresses his gratitude for having been granted a carefree life by his parents despite the difficult times scarcely comes across as the style of a 13 year-old. Heinz promises to “keep in mind the ethical commandments of Judaism” and wishes everyone health, contentment and happier times. Luckily, in order to brighten things up a bit, one of his grandmothers and an aunt had composed a song with light-hearted lyrics based on the melody of a familiar German oompah tune in honor of the bar mitzvah. It can be assumed that the festive meal, crowned by a “Fürst Pückler Icecream Cake,” also raised the celebrants’ spirits.
In today’s release, the Jewish Telegraphic Agency reports that the Deutsches Volksblatt in Vienna urges a “pitiless anti-Jewish boycott.” This, the paper argues, is the line demanded by Hermann Göring in his last speech in Vienna. Highly decorated in WWI as a fighter pilot, Göring had become a member of the NSDAP early on and was a member of its inner circle. He had established the Gestapo in 1933, was commander-in-chief of the German airforce (Luftwaffe) and as Plenipotentiary of the Four-Year Plan, he also wielded power over the German economy. Other than that, he is known for his pivotal role in bringing about the Anschluss and his passion for collecting art, which he often acquired in dubious ways.
Nothing in this May 19 Jewish Telegraphic Agency report from its Jerusalem correspondent could provide German or Austrian Jews eager to leave for safer shores with the hope that life in Palestine would grant them peace and quiet. Between Arab attacks on Jewish workers or Jewish-built infrastructure and labor unrest among unemployed Jews, the only reassuring aspect of Palestine was its distance from the epicenter of Nazi activity. Since the beginning of the Great Revolt, Arabs, British, and Jews in Palestine had been embroiled in an often violent conflict—scarcely an attraction for weary Central-European Jews eager for peace.
After stints with various orchestras in Germany and Austria, in 1930, the conductor Erich Erck returned to Munich, where he had studied music. The Nazis forced him to relinquish his stage name and return to his family name, Eisner. His application for membership in the Reichsmusikkammer was rejected, since his Jewishness was seen as more damning than his combat service for Germany in WWI was redeeming. After he was banned from employment in 1935, he initiated the establishment of the Munich branch of the Jüdischer Kulturbund and became the executive director of its Bavarian State Association. He also took over the Orchestra of the Kulturbund (founded in 1926 as the “Jewish Chamber Orchestra”), in which capacity he appears on this photograph from the ensemble’s May 18, 1938 performance at Munich’s monumental Main Synagogue on Herzog-Max-Straße.
A few inconspicuous lines in today’s issue of the Jüdische Rundschau advertise a lecture in Berlin’s “Ohel Jizchak” Synagogue by “Miss Regina Jonas” on the topic “Religious problems of the Jewish Community today.” Regina Jonas had studied with much dedication at the Hochschule für die Wissenschaft des Judentums in Berlin and fought hard to reach her goal of becoming a rabbi. Not wishing to rock the boat in these troubled times, even liberal rabbis who might have been positively inclined toward the ordination of women, such as Leo Baeck, were not willing to ordain her. Her final thesis was a halakhic treatise on the topic “May a Woman Hold Rabbinic Office?” It was Rabbi Max Dienemann who in 1935 made her the first female rabbi in history. Interestingly, in spite of the passionate opposition in some quarters and doubts regarding the validity of Regina Jonas’s ordination, she enjoyed the respect even of some orthodox rabbis, who henceforth addressed her as Fräulein Rabbiner or “colleague.” The Jüdische Rundschau apparently preferred to play it safe.
Ruth Wertheimer was born in Halberstadt (Saxony Anhalt) in 1915. Thanks to the revenue from a successful corset and lingerie shop with several branches, the family was living comfortably. However, in 1929, several years before the Nazis’ ascent to power, the family business had already suffered economic damage due to a libelous, antisemitically motivated claim against one of its proprietors, Ruth’s aunt Johanna. In 1932, while attending a business school in Berlin, where the family had moved in Ruth’s childhood, she was subjected to such intense antisemitism from teachers and classmates that she decided to quit before graduating. The passport displayed here was issued on May 16 in Paris and also lists Paris as Ruth’s place of residence. Her mother and stepfather had moved there in 1935. In Paris, Ruth resumed her studies.
After the so-called “Aryan Paragraph” of the “Law for the Restoration of the Professional Civil Service” of April 7, 1933 came into effect, members of certain professions were required to prove their “purely Aryan descent” in order to continue practicing their professions. The 38 year-old surgeon Dr. Walter Bernhard Kunze of Freiberg in Saxony was among those who had to fill in a form regarding his lineage for the “Aryan certificate.” The form, dated May 15, 1938, contains personal data reaching back to the generation of his grandparents. To the form, the corresponding documents from the civil registry office and the parish office had to be attached. Obtaining the numerous copies from the church and communal offices in the places of birth and residence of the grandparents often entailed a significant bureaucratic burden to the individual. The “Aryan certificate” was an effective tool of National Socialist racial policy by which persons seen as “non-Aryan” could be stigmatized and increasingly marginalized.
On May 14, 1938, American moviegoers lined up to see Errol Flynn in his latest swashbuckling adventure produced by Warner Brothers. Flynn’s turn as Robin Hood was especially thrilling thanks to the lush film score by an Austrian Jew whose music was no longer welcome at home. Although a citizen and resident of Austria, composer and conductor Erich Wolfgang Korngold felt the effects of Nazi cultural policy soon after 1933, since he had often worked in Germany. In this climate, he did not have to think twice about Max Reinhardt’s invitation in 1934 to compose the score for his Hollywood production of “A Midsummer Night’s Dream.” Korngold’s symphonic film scores broke new ground and established the typical “Hollywood sound.” In 1937, while on an extensive visit to Vienna to complete the orchestration of his opera “Die Kathrin,” he received an invitation from Warner Brothers to compose the score for “The Adventures of Robin Hood.” This assignment spared him the turmoil of the Anschluss. He returned to the US well before March 12, 1938. This photograph shows what appears to be a recording session for the Robin Hood score. The actor in the photograph is Basil Rathbone, who played Robin Hood’s nemesis, Sir Guy of Gisbourne. Korngold won an Academy Award for his compelling score—his second after “Anthony Adverse” (1937).
By May 1938, emigration seemed to be on the mind of every German and Austrian Jew. This article in the <i>Hannover Jüdisches Gemeindeblatt</i>, for example, exhorts prospective emigrants to lose no time and start studying English as soon as possible. According to the paper, at least two-thirds of German-Jewish emigrants were likely to settle down in English-speaking countries, and even those heading to Latin America would profit from a solid knowledge of English. On the other hand, proficiency in Spanish could be useful because of extensive trade relations between North and South America. The answer to the question “Spanish or English?” therefore was an emphatic “Both!”
Unlike his older brother Hermann, the holder of several senior positions in the NS government and a notoriously brutal hater of Jews and dissidents, the engineer Albert Göring abhorred Nazism and was prepared to act on his convictions. He refused to join the party and demonstratively adopted Austrian citizenship. A resident of Vienna, he is said to have joined Jews, who after the Anschluss were forced to perform the humiliating task of scrubbing the pavement, and he did not hesitate to help victims and political opponents of the regime. In this letter to the Jewish lawyer, Dr. Hugo Wolf, he communicates his impression that “a significant calming” had taken place and his assumption that the danger was past. He also promises help in case of need.
From its inception, the Horthy government had made no secret of its antisemitism. As a matter of fact, in 1920, Hungary was the first European country after World War I to introduce a numerus clausus to limit Jews’ access to higher education. First in reaction to territorial and demographic losses in WWI, later in the wake of the Great Depression, there was a striking proliferation of fascist and right wing extremist movements in Hungary, some calling themselves “national-socialist.” One such group was the rabidly antisemitic Arrow Cross Party, founded in 1935. In 1938 a bill was introduced to restrict the economic and cultural freedom of Jews in the country. This May 11 report from the Jewish Telegraphic Agency describes Count Apponyi’s vehement critique of the bill in the Chamber of Deputies. Dr. Istvan Milotaj, deputy of a right-wing party, defended the bill, claiming that Jews could not be assimilated and that even figures such as Disraeli and Blum had “spiritually remained Jews.”
The annexation of Austria by Nazi Germany in March 1938 had brought an abrupt end to 1,000 years of Jewish life in the Burgenland region, Austria’s easternmost state. The expulsion of the small Jewish population, carried out by the SS, local Nazi officials, and civilian collaborators, commenced immediately. This article by the Jewish Telegraphic Agency reports on the League of Nations’ intervention on behalf of 56 expellees who had ended up in “no man’s land” in the border area between Austria and Yugoslavia. The League’s High Commissioner for German Refugees requested the temporary accommodation of the displaced persons by Yugoslavia, to be followed by permanent resettlement elsewhere.
On May 9, the Ärztegruppe of the German-Jewish Club (an informal association of physicians within the city’s main German émigré organization) in New York offered a lecture on the topic of abortion. During the Weimar Republic, repeated efforts had been made to abolish or at least reform the anti-abortion paragraph (§218). Its opponents pointed out that it put the working class at a disadvantage, since poverty was the chief motivation for abortion. In 1926, a member of the Reichstag representing a coalition of three right-wing parties, including the NSDAP, proposed legalizing abortion for Jews only. Under the Nazi regime, which promoted the production of “racially valuable” offspring, abortion was illegal unless it prevented the birth of children considered “undesirable.” In the US, the depression had led to an increased demand for abortion, and by the beginning of the 1930s hundreds of birth control clinics had sprung up. Poverty and the lack of access to qualified practitioners often led to the injury or death of pregnant women through self-induced miscarriage. The lecturer, Dr. Walter M. Fürst, was a recent arrival from Hamburg.
After Polish-born Shulamit Gutgeld’s return to Palestine from several years of study in Berlin with the greats of German theater, Erwin Piscator and Max Reinhardt, she changed her name to Bat Dori – “daughter of my generation” or “contemporary.” And that she certainly was in a very conscious way: her plays were highly political and attuned to the events of the day—so much so that the British mandatory authorities forbade the performance of her 1936 play, “The Trial,” which called for peace between Jews and Arabs and was critical of the British. The Berlin branch of the Jüdischer Kulturbund, however, decided to produce the play. The document shown here is an invitation to the May 8 performance at the Kulturbund-Theater on Kommandantenstraße under the direction of Fritz Wisten.