“The past is never dead. It’s not even past.” – spoken by “Gavin”, in from “Requiem for a Nun”, by William Faulkner
If you spend enough time focused upon the past, whether as one man or many – contemplating the past; reconstructing the past; interpreting the past – eventually, whether through an accidental epiphany, the currents of fate (is there really such a thing as fate?), or the natural and inexorable flow of time, you will eventually be drawn forward – irresistibly – to the reality of the present.
If you only spend time in the present, whether as an individual or a nation – living in the “here and now” in the manner of all mankind; immersed in the fashion of the day; oblivious of those who came before you and how and why they came before you; willfully blind to those who threaten your own people, or, civilization as a whole (whether they’re narcissistically obsessed with messianically “transforming” the world, or, have dessicated souls that can only be enlivened through chaos, destruction, and the negation of the good) you may find yourself, aghast and in horror, pulled backwards to a world – long the tragic norm for most of humanity – that only recently had become obscured from the memory of man.
Yet, between past and present, in the lives of all peoples there occur moments when the strands of time intersect – at first randomly, and on reflection perhaps purposefully – weaving themselves into a tapestry of memory that hints at an altogether greater reality.
Such an event seems to occurred early during Israel’s ongoing war against Hamas, three months after the terror organization’s razzia of October 7, 2023 (23rd of Tishrei, 5784) in southern Israel. (What’s a razzia?Baruch Hasofer offers us a description: “This is a slave raid into enemy territory, involving massacre, despoliation and the taking of captives. Razzias, or ghazawat, were employed everywhere Muslims encountered non-Muslims whom they were not capable of conquering immediately-Spain, the Balkans, Anatolia, the Ukraine, Russia, Central Asia. The immediate aim was the weakening of the enemy and the enrichment of the participants via slavetrading. The longterm aim was the extortion of tribute.”)
In early January, in the midst of Israel’s military operations and presented in news and social media, images and videos appeared of soldiers of the 74th Armored Battalion of Israel’s 188th Armored Brigade, paying their respects at the grave of a British Jewish soldier of the First World War, a certain “Private I. Goldreich”. (Actually, “Goldrich”, as we shall see below.) This occurred at the Commonwealth War Grave Commission’s Deir El Belah War Cemetery in central Gaza. Images from this event comprise close-ups of two matzevot, and, photos of three soldiers (one of whom is a seren, or captain) at Goldrich’s matzeva, behind which they hold an Israeli-flag, and before which the captain recites Kaddish.
IDF soldiers on Wednesday found a well-preserved cemetery near the town of Al-Mawasi in Gaza in which dozens of graves belonging to World War I veterans were located. Patrolling the area, some of the troops noticed several of the graves were decorated with a Star of David, marking the resting spot of Jewish soldiers who fought in the British Army over a century ago.
Photos uploaded by the soldiers to the X (formerly Twitter) social media platform, featuring the Israeli flag next to the graves, went viral, with one of the posts even receiving over 3.5 million views. Some claimed that this was evidence that Hamas also preserves Jewish graves, but an inquiry into the matter by the soldiers has disproved the claims.
“This facility is maintained by the UK via local authorities in the Gaza Strip,” Lt. Col. Oren, the commander of the 74th Battalion, told Ynet. “It’s a really special place, finding a spot that seems like a piece of paradise, with it being green and untouched amid the rubble. It suffered some damage in the battles, but it can be restored. We noticed the Star of David seen on the graves with names like Goldreich. After a few days, we returned to the site and prayed in front of the graves after many years,” he recounted.
Lt. Col. Oren added the location was never settled by Israel in the past. According to him, the British developed the site and even renovated some of the graves. “We found about seven Jewish out of hundreds. We photographed the names and the brief descriptions of the battle in which they fell. It was an emotional moment.
“I told myself this wasn’t only our battle. We’re fighting here because they did the same over a century ago,” he said. Lt. Col. Oren described how his forces engaged in battles against Hamas terrorists who fired RPG missiles at them only 100 meters away from the location of the cemetery.
“We located a Hamas factory for manufacturing weapons and ammunition next to the cemetery. We didn’t [know] whether terror tunnels were beneath the cemetery because we didn’t want to violate its sanctity. We found Hamas-built tunnels below other cemeteries. We were amazed to find such a sacred place in this cursed area.”
While fighting their way through Gaza, Israeli soldiers have stumbled across several well preserved Jewish graves.
Near the town of Al-Maazi, in the centre of the Palestinian enclave, the IDF troops discovered a British World War One cemetery.
Some of the tombstones within it were engraved with Stars of David.
Speaking to Israeli media, Lt. Col. Oren said: “It was damaged a bit in the battles, but it can be restored.
“We noticed the stars of David on the tombstones and names like Goldreich. We returned after a few days to the place and said Kaddish on the graves after many years.
“We also found there, next to the cemetery, a cache for the production of many weapons. We did not check if there was an underground tunnel under the cemetery because we did not want to harm its sanctity.
“In other cemeteries, we located combat tunnels that Hamas had built underneath. We were amazed that we found such a pure place in this cursed area.”
Schindler added: “It was an exciting moment. I told myself it wasn’t just our fight — our war is here, because they also fought here at the beginning of the last century.”
In November, IDF soldiers prayed at a sixth-century synagogue in Gaza, marking the first time Jews had worshipped there for decades.
Located in the Rimal neighborhood of Gaza City, it was built in 508 CE during the Byzantine period.
The site featured a famous mosaic featuring King David with a lyre and his name inscribed in Hebrew that was transferred to the Israel Museum in Jerusalem after Israel captured the Gaza Strip during the 1967 Six-Day War.
And now, the photos.
First, here are images of 74th Armored Battalion soldiers at the cemetery, accompanied by captions from at YNet. (Alas, there’s not much to the captions. They’re presented here “as is”, the source for all three simply having been attributed to “Courtesy”. (Whoever that is!)
Ynet: #1: “Soldiers next to a Jewish tomb located in Gaza”
This photo shows the unidentified captain standing before Goldreich’s (Goldrich’s) matzeva.
Ynet: #2: “IDF soldiers in the cemetery”
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As mentioned above, though both YNet and The Jewish Chronicle mention the surname of the soldier who was commemorated as “Goldreich”, according to the Commonwealth War Graves Commission and other sources, the actual spelling of hissurname – as engraved on his matzeva and mentioned above – is Goldrich.
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Who was he?
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I. Goldrich (don’t know his first name) served in the 38th Battalion (Royal Fusiliers), and as such – as a member of the Jewish Legion – died on active service on October 19, 1918. His name appears on page 92 of the British Jewry Book of Honour, and appeared in a Casualty List published in The Jewish Chronicle on December 20, 1918, the latter listing his serial number as J/219 (it’s actually J/249). Born in Zeromin, Poland, in 1890, he was the son of Nison and Sharna Goldrich of Liverpool, and possibly (?) the husband of Mrs. M. Goldrich, who also hailed from Zeromin … though if so, I don’t know if she emigrated to England. Most importantly, the soldier’s given name is unknown (Isaac? Israel? Isaiah? Iosif?), as the Chronicle, in its publication of names of Jewish military casualties during the Great War, had the genealogically exasperating habit of – typically – only including the first initial of a man’s first name. (Whether this reflects editorial policy on the part of the Chronicle, or the content of casualty lists as provided to the newspaper by the War Office, or, Reverend Michael Adler, I’ve no idea.)
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Ynet: #3: “One of the Jewish tombs found in Gaza”
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And now, two videos.
First, on January 14, Israel’s Channel 14 made available a video captioned “בלב עזה כוחותינו אומרים קדיש ומניחים דגלי ישראל על קברי חיילים יהודים שנפלו במלחמת העולם הראשונה”, which translates as “In the heart of Gaza, our forces say Kaddish and place Israeli flags on the graves of Jewish soldiers who fell in the First World War”.
The same video – the captain reciting Kaddish, sans any introduction – can be found in at least two Facebook pages, onto both of which it was loaded on January 12, 2014.
First, the Facebook page of Mitzpe Kramim (מצפה כרמים), where the video is accompanied by the caption “גלעד היקר- אחד מנציגי מצפה כרמים בחזית, שלח לנו ד ש חמה ומרגשת מקברי יהודים בבית העלמין הבריטי בעזה. שבת שלום ובשורות טובות !”, which translates as, “Dear Gilad – one of the representatives of Mitzpe Kramim at the front, sent us a warm and moving message from the Jewish graves in the British Cemetery in Gaza. Shabbat peace and good news!”
Second, the Facebook page of Sivan Rahav Meir (סיון רהב מאיר), where the caption is “שלום סיוון. גדוד 74 חטיבה 188 שלח הבוקר מעזה. חייל יהודי ממלחמת העולם הראשונה זוכה לאזכרה כזו, אחרי שנים, על ידי חייל יהודי, אחיו”, or… “Hello Sivan. The 74th Battalion, 188th Brigade sent this morning from Gaza. A Jewish soldier from the First World War receives such a memorial, years later, by a Jewish soldier, his brother.”
And now … the video:
About a minute-and-a-half long, the video comprises a 360o view of the cemetery. It commences upon a pair of Merkava tanks at left center (one of which appears to have a cope cage installed atop the turret), and then very rapidly sweeps to the right. During this rapid movement the view encompasses damaged and destroyed buildings on the periphery of the cemetery, rows of tombstones within the cemetery, and then, at about eleven seconds, the view settles upon Pvt. Goldrich’s Israeli-flag-bedecked matzeva, with the captain on the right. Throughout this time explanatory comments are made by the soldier videoing the scene, and then, commencing at 24 seconds, the captain begins to recite Kaddish.
No other people are visible in the video, which I assume was taken by one of the two soldiers holding the flag in YNet photo #1.
And, the sound of two volleys of gunfire echo as a backdrop to the captain’s recitation of Kaddish.
Neither specifically a prayer about death or mourning, nor directed to the souls of those who have died – the prayer is routinely recited a number of times during Jewish religious services, in variations such as the Half Kaddish, Full Kaddish, and the Rabbi’s Kaddish – the Kaddish is instead an acknowledgement of God’s ongoing sovereignty in the world, its recitation meant to ensure the merit of the soul of the dead (or fallen, as the case may be) in the eyes of God. The actual Jewish mourner’s prayer is El Molai Rachamim, which is recited at grave sites and during funerals.
And, returning full-circle, the video ends where it began: With a view of the same two Merkava tanks in the background.
And so, for a brief moment in time – outside of time – past and present – 1918 (5678) and 2024 (5784) came together. Then, they moved apart, and then in its own way, time continued.
As does and always will the Jewish people.
Neither the war against Israel in the Middle East nor opposition to the Jews’ right to a state will likely fade in the years ahead. Let us see if we have the power and moral stamina to keep that hope alive.”
– Ruth R. Wisse
The following newspaper article lists the names – surnames and first initials – of soldiers of the Jewish Legion who fell in combat (a few of whom rest in Gaza), were wounded or missing, or who received military awards. The article was published on December 28, 1918 in The New York Times. Remarkable and a little incongruous, given the newspaper’s abiding and animating loathing of any form of Jewish peoplehood and Jewish Nationalism.
Here are the men listed in the article:
Officers
Julian, A.W., Capt. Wolffe, Bernard, Lt.
Sergeants
Greyson, B. Lasefit, Edward Levenson, B.
Corporals
Klugman, J. Lloyd, A. Strong, H. Trautenberg, Mendel
Privates
Abrahamson, S. Alick, M. Allonowitz, L. Barnett, Daniel Berman, J. Bernstein, S. (buried in Gaza – see below) Bienstock, M. Black, L. Bloomenthal, S. Breslauer, J. (buried in Gaza – see below) Canter, H Dietz, M. Freeman, M. (“N.”?) (buried in Gaza – see below) Freiner, M. Galinsky, M. Goldrich, L. (buried in Gaza – see below) Greyman, B. Hart, S. Hartman, Louis Levy, J. (see below) Malkin, J. Marx, R. Milderner, S. Redlich, D. Rosenberg, Frederick Rosenberg, S. (buried in Gaza – see below) Serember, C. Shaft, J. Sobovinsky, B. Tenans, P. Weinberg, W. Zimmerman, M.
Angel, J., Pvt. Broom, M., Pvt. Elfman, M., L/Cpl. Gordon, C., Pvt. Robinson, A.J., Pvt. Speichville, R., Pvt.
Below you’ll find biographical details about – and a few photographs of – Jewish WW I military casualties buried in the two CWGC cemeteries in Gaza. Notice that the matzevot of least four of these men (Frederick A. Cohen, Paul E. Frankau, H. Furst, and J. Levy) bear crucifixes as religious symbols, while the matzevot of at least two (N. Freeman and Chaim Hazan) are apparently absent of any religious symbols. And, notice that Private Philip Greenberg was an American. He was from Chelsea, Massachusetts.
This Apple map gives a general view of the Gaza Strip.
This image of the cemetery – pre 2024 – appears at the CWGC website…
…while this is a satellite (?) image of the locality.
“Deir El Belah … is about 16 kilometres east of the Egyptian border, and 20 kilometres south-west of Gaza. To reach the cemetery, travel along main road number 4 and the entrance is to be found down a sand track just before a junction. Look out for a sign over the road on the right of the junction.”
– .ת.נ.צ.ב.ה. – …Tehé Nafshó Tzrurá Bitzrór Haḥayím May his soul be bound up in the bond of everlasting life.
Breslauer, Jack Isadore, Pte., J/2862
Royal Fusiliers, 39th Battalion (Jewish Legion)
10/13/18
Mrs. M. Breslauer (?), 84 Angel Lane, Stratford, London, E, England, Poland
Tredegar Square, London, E, England
Born 1876
Deir El Belah War Cemetery – B,178 (Magen David on matzeva)
Inscription on matzeva: “Deeply mourned – By his wife and children – God grant that his soul – May rest in peace” British Jewry Book of Honour 082 The Jewish Chronicle 12/20/18 The New York Times 12/28/18
______________________________
Chazan, Haim, Pte., 4878
Royal Fusiliers, 40th Battalion
6/10/19
Mr. and Mrs. Machloof and Simcha Hazan (parents), Rehov Ha Maaravim, Jerusalem, Israel
Born 1883
Deir El Belah War Cemetery – C,95 (No religious symbol on matzeva) British Jewry Book of Honour – Not Listed
______________________________
Cohen, Frederick Arthur, L/Cpl., 450842
Regiment (Finsbury Rifles), 1st/11th Battalion
4/19/17
Mr. and Mrs. Henry “Hy” and Emma Louisa Cohen (parents), 56 Collingbourne Road, Hanwell, London, W12, England
Born 1893
Gaza War Cemetery – XIV,E,8 (Crucifix on matzeva) British Jewry Book of Honour – Not Listed
______________________________
Frankau, Paul Ewart, Lt.
Rifle Brigade, 20th Battalion
11/2/17
Mrs. Frances Alica de Burgh Frankau (wife), Wilton, Macheke, Southern Rhodesia
Mr. and Mrs. Arthur and Julia Frankau (parents), 144 Mitcham Lane, London, SW16, England
Born 1887
Gaza War Cemetery – XIV,A,1 (Crucifix on matzeva) British Jewry Book of Honour – 70
______________________________
Freeman, N., Pte., J/1266 (Died on active service)
Royal Fusiliers, 38th Battalion (Jewish Legion)
Born 10/27/18
14 Severn St., Commercial Road, London, E1, England
Deir El Belah War Cemetery – B,211 (No religious symbol on matzeva) British Jewry Book of Honour – 90 The Jewish Chronicle 12/20/18
______________________________
Furst, H., Rifleman, 451104
London Regiment (Finsbury Rifles), 11th Battalion
4/19/17
Mrs. Jenny Furst (mother), 24 Burma Road, Stoke Newington, London, N16, England
Born 1896
Gaza War Cemetery – XIV,G,12 (Crucifix on matzeva)
Inscription on matzeva: “Not lost, but gone before” British Jewry Book of Honour – 126
______________________________
Goldrich, I., Pte., J/249 (see above…!)
Royal Fusiliers, 38th Battalion (Jewish Legion)
10/19/18 (Died on active service)
Mr. and Mrs. Nison and Sharna Goldrich (parents), Liverpool, England
Mr. M. Goldrich (?), Zeromin, Plocka, pow Sierpiecki, Poland
Born Zeromin, Poland, 1890
Deir El Belah War Cemetery – D,84 (Magen David on matzeva) British Jewry Book of Honour – 92 The Jewish Chronicle 12/20/18 (Lists serial as J/219) The New York Times 12/28/18
______________________________
Greenbaum, D., Pte., 52702
Machine Gun Corps (Cavalry), 17th Squadron
6/29/17
Mr. and Mrs. Solomon and Sarah Greenbaum (parents), 94 Bridge St., Burdett Road, Bow, London, England
Born 1888
Deir El Belah War Cemetery – C,71 (Magen David on matzeva)
Inscription on matzeva: “Gone from our sight – But not from our hearts” British Jewry Book of Honour – Not Listed
______________________________
Greenberg, Phillip, Pte., 6427 (United States)
Royal Fusiliers, 38th Battalion (Jewish Legion)
Mrs. Rebecca E. Greenberg (wife), 46 Quincy St., Roxbury, Ma., USA
Mr. and Mrs. Joseph and Sarah Greenberg (parents), 75 Walnut St., Chelsea, Ma., USA
Born 1/16/19
Deir El Belah War Cemetery – C,93 (Magen David on matzeva) British Jewry Book of Honour – 94
______________________________
Jacobs, J., Driver, 624995
Royal Artillery, Honourable Artillery Company, B Battery Ammunition Col.
5/1/17
Mrs. Sarah Jacobs (mother), 78 Eric St., Mile End, London, E3, England
Born 1894
Deir El Belah War Cemetery – A,96 (Magen David on matzeva) British Jewry Book of Honour – 99
Driver Jacobs’ matzeva.
______________________________
Rittenbaum, Barnett, Pte., J/1078
Royal Fusiliers, 38th Battalion (Jewish Legion)
12/19/18
Mrs. Milly Rittenbaum (wife), 26 Finch St., Brick Lane (26-30 Turk St.?), Spitalfields, London, E1, England
Born Warsaw, Poland, 1892
Mr. and Mrs. Mordecai and Freda Rittenbaum (parents)
Deir El Belah War Cemetery – C,25 (Magen David on matzeva) British Jewry Book of Honour 113
______________________________
Rosenberg, Solomon, Pte., J/303
Royal Fusiliers, 38th Battalion (Jewish Legion)
10/21/18, Died on active service
Mrs. Esther Rosenberg (wife), 17-18 Carburton St., Great Portland St., London, W1, England
Mr. and Mrs. Aaron Leybush and Malka Rosenberg (parents), Wloszcrowie, Kielecka, Poland
Born Poland, 1880
Deir El Belah War Cemetery – B,187 (Magen David on matzeva)
Inscription on matzeva: “In fond memory from Esther – Your loving wife” British Jewry Book of Honour 114 The Jewish Chronicle 12/20/18
“Gaza War Cemetery is 1.5 kilometres north-east of the city near the Bureir Road and 370 metres from the railway station. The Cemetery is approximately 8 kilometres to the left of the main dual carriageway, Highway 250 through Gaza, and is about 200 metres back from the road through an avenue of trees. Alternatively, turn left off the highway after 4 kilometres, continuing with Highway 4 until Sha’arei Aza junction and turn right, then turn right into Gaza proper, heading back towards the border. In this direction the cemetery will be found on the right hand side after approximately 3 kilometres.”
– .ת.נ.צ.ב.ה. – …Tehé Nafshó Tzrurá Bitzrór Haḥayím May his soul be bound up in the bond of everlasting life.
Bernstein, Sam, Pte., J/698
Royal Fusiliers, 39th Battalion (Jewish Legion)
10/21/18 (Died on active service)
Mrs. Cissie Bernstein (wife), 69 Benson St., North St., Leeds, England
3 Cowper St., Leeds, England
Born 1878
Gaza War Cemetery – II,E,14 British Jewry Book of Honour – 80 The Jewish Chronicle 11/8/18, 12/20/18 (Lists name as “Bernstein, Simon”) The New York Times 12/28/18
______________________________
Goodfriend, Hyman, Rifleman, 573510
London Regiment, 17th Battalion
11/7/17 (Wounded in action in January of 1917)
Esquire and Mrs. Michael and Leah Goodfriend (parents), 70 Settles St., Commercial Road, London, E1, England
Miss Sarah Shulman (fiancee), 39 Nottingham Place, E, London, England
Born 1892
Gaza War Cemetery – II,E,17 (Magen David on matzeva)
Inscription on matzeva: “Deeply mourned – By his beloved parents – And family” British Jewry Book of Honour – 93 The Jewish Chronicle 2/16/17, 11/30/17, 3/28/19 The Jewish Chronicle (Obituary Page) 11/30/17
______________________________
Joseph, Wilfrid Gordon Aron, 2 Lt.
Northamptonshire Regiment, 1st Battalion (Attached to Norfolk Regiment, 1st/5th Battalion)
4/19/17
Mrs. Winifred L. Joseph (wife), 28 Heber Road, Cricklewood, NW2, London, England
Mr. Edward A. Joseph (father), 23 Clanricarde Gardens, Paddington, London, W2, England
Born 1896
Gaza War Cemetery – II,E,16 British Jewry Book of Honour – 72 The Jewish Chronicle 5/25/17, 11/23/17 The Jewish Chronicle (Obituary Page) 11/23/17
______________________________
Levy, J., 2 Lt.
Norfolk Regiment, 1st/4th Battalion
4/19/17
2 Thornfield Road, Linthorpe, Middlesborough, England
Gaza War Cemetery – XXX,F,10 (Crucifix on matzeva) British Jewry Book of Honour 125, 610 (Lists unit as “1/5th Battalion”) The Jewish Chronicle 6/15/17
______________________________
Magasiner, Maurice, Rifleman, 451369
London Regiment (Finsbury Rifles), 11th Battalion
11/2/17
Mrs. Rosalie Magasiner (wife), 49 High St., Stoke Newington, London, N16, England
Born 1896
Inscription on matzeva: Always remembered
Gaza War Cemetery – XIV,B,1 (Magen David on matzeva) British Jewry Book of Honour 481 (Lists serial as “3693” and indicates not KIA)
Referentially speaking…
Here’s a Book
Adler, Michael, and Freeman, Max R.G., British Jewry Book of Honour, Caxton Publishing Company, London, England, 1922 (Republished in 2006 by Naval & Military Press, Uckfield, East Sussex)
“Great fatherland, I intended to die and rest for you!” But a whirlwind stirred the dead; they stood at the table one after the other, captains and medical officers first and lieutenants and doctors, sergeants and watch-masters, non-commissioned officers, privates, common soldiers. And the scribe put a dry quill in each hand; it flowed like a scratched finger; each one wrote his Hebrew name in small red letters that shone like square seals.
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But a bright cross shone over the forehead of some who were baptized; the writer asked everyone: Jew? And he nodded, he said, “You know”; he said, “Mosaic denomination”; “Israelite” he said, “German of Jewish faith” – “Jew, yes” some said and stretched, and the crosses faded from everyone.
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“Oh Akiba,” I cried, “when will the Messiah come?” His gaze examined my soul. “At the gates of Rome a hunchbacked beggar, the Messiah, sits and waits,” said he; it frightens me like a threat. “What is he waiting for, Master?” I cried out in fear. “For you” said the old man and turned. And I awoke to a sudden, glaring, heart-breaking shock.
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The lives of men, as much as peoples and nations, are affected by the winds of history in different ways. Some men, entirely unaffected by the even most threatening physical and spiritual challenges, “after the fact” remain much the same as before. Other men, to a greater or lesser degree, may “pause” for a time … weeks, months, years … and eventually, though the trajectory of their lives may be temporarily altered, return to the path previously charted for them by decision and happenstance. Other men are different. An event that for most may have been seen as trivial, or at worst an unintended and soon forgotten diversion, may be perceived in the fullness of its meaning, message, and implications, and symbolically become part of one’s identity, outlook upon life, and vision of the future.
Such seems to have been true of the German writer Arnold Zweig as a soldier in the Deutsches Heer – the Imperial German Army – in the First World War, the course of whose life was strongly influenced by the German Army’s Judenzählung – Census of the Jews – of late 1916.
There are many, many sources of information about the Judenzählung, encompassing books and academic papers, focusing on the event in terms of the specific history of Jews in the German military, to the larger scope of German Jewish history, and in an even wider perspective (like that of David Vital), the post-Emancipation history of European Jews as a whole. However, for the sake of brevity, I’ll simply quote the Wikipedia entry for the the Judenzählung. (Yeah, I know it’s Wikipedia, but the information is definitely useful, while the 12 references and 8 extra readings do provide paths for further understanding of the event.)
So…
[The] Judenzählung … was a measure instituted by the German Oberste Heeresleitung (OHL) in October 1916, during the upheaval of World War I. Designed to confirm accusations of the lack of patriotism among German Jews, the census disproved the charges, but its results were not made public. However, its figures were published in an antisemitic brochure. Jewish authorities, who themselves had compiled statistics that considerably exceeded the figures in the brochure, were denied access to government archives, and informed by the Republican Minister of Defense that the brochure’s contents were correct. In the atmosphere of growing antisemitism, many German Jews saw “the Great War” as an opportunity to prove their commitment to the German homeland.
Background
The census was seen as a way to prove that Jews were betraying the Fatherland by shirking military service. According to Amos Elon, “In October 1916, when almost three thousand Jews had already died on the battlefield and more than seven thousand had been decorated, War Minister Wild von Hohenborn saw fit to sanction the growing prejudices. He ordered a “Jew census” in the army to determine the actual number of Jews on the front lines as opposed to those serving in the rear. Ignoring protests in the Reichstag and the press, he proceeded with his head count. The results were not made public, ostensibly to “spare Jewish feelings.” The truth was that the census disproved the accusations: 80 percent served on the front lines.”
Results and Reactions
The results of the census were never officially released by the army and any records of the census were most likely lost when the German military archives were destroyed during the allied bombing campaigns of Berlin and Potsdam. The episode marked a shocking moment for the Jewish community, which had passionately backed the War effort and displayed great patriotism; many Jews saw it as an opportunity to prove their commitment to the German homeland.
…
That their fellow countrymen could turn on them was a source of major dismay for most German Jews, and the moment marked a point of rapid decline in what some historians (Fritz Stern) called “Jewish-German symbiosis.”
Question: From a historical perspective, was the so-called “German-Jewish symbiosis” real or an illusion?
Answer: People talk today about a Jewish-German symbiosis that existed before Hitler. There was a love affair between Jews and Germans, but it was one-sided: Jews loved Germany and Germans; Germans didn’t love Jews, even if they didn’t hate them. One-sided love affairs usually don’t work very well. In this case, the so-called symbiosis between Jews and Germans is a postfactum invention. It never existed. Jews participated in German life, in German cultural life, but to say that they were accepted, even if the product they produced was accepted…. They were not accepted, even if they converted.”)
You can read much more about the above topic in Alexander Gelley’s essay “On the “Myth of the German-Jewish Dialogue”: Scholem and Benjamin”, particularly noting his reference to Gershon Scholem’s essay, “Against the Myth of the German-Jewish Dialogue,” from On Jews and Judaism in Crisis.
Back to the Judenzählung… Reproduced as the Appendix (pp. 167-168) of Werner Angress’ 1978 Leo Baeck Institute Yearbook article “‘Judenzählung’ of 1916 Genesis – Consequences – Significance”, here’s an image of the questionnaire used for the survey: ‘Nachweisung uber noch nicht zur Einstellung gelangte, auf Reklamation zuriickgestellte und als kr.u. [kriegsuntauglich] befundene Juden’. [‘Proof of items that have not yet been discontinued, are deferred following a complaint and are considered Jews found [unfit for war]’. The document is from the Bundesarchiv Koblenz, Reichskanzlei, Film 2197, No. 161 (Sections A and B); and ibid., No. 161 a (Section C).
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Angress discusses the origin, implications, and impact of the Judenzählung are discussed in great detail, concluding that the contemporary and retrospective significance of the Judenzählung – was it portentous or not? – must understood in the context and contingencies of history:
“We may ask, in conclusion, whether the Judenzdhlung was a watershed, a milestone on the road to Auschwitz as has been occasionally maintained. For those who reject the inevitability of human events – and most historians do – the answer must be in the negative. Antisemitism had been a part of the German scene before the First World War and remained a potent force during the brief life of the Weimar Republic, though here, too, its intensity fluctuated. Granted that during the First World War antisemitism had gained new strength, and that the War Ministry’s Erlass [order] of 11th October 1916 was a direct outgrowth of this trend. But taken by itself, the Judenzdhlung — a tactless blunder committed by a handful of high-ranking and most probably antisemitic army officers – was a symptom, a warning sign that antisemitism in Germany was alive and well, especially in times of stress and national reverses. More than this it did not signify. If the course of German history during the post-war period had taken a different direction from that which it ultimately did take – and this possibility existed at least until 30th January 1933, if not beyond that date – the Judenzdhlung would have remained a mere episode, a humiliation like others before, remembered with distaste, but ultimately shrugged off as just another manifestation of Risches [modernism; radicalism] on the part of Wilhelminian Germany’s military elite.”
Though a subject of straightforward academic interest several decades later (but no longer in the early 21st Century, it seems!) the Judenzählung most definitely impacted German Jewish soldiers on an individual level. Though I don’t know if – and I doubt that – any large-scale research as ever been done into any still-extant letters and diaries of German Jewish veterans of the Great War pertaining to their reactions to the census, the event did have an impact – an extremely significant, life changing impact – upon a writer whose future oeuvre focused upon themes of the First World War, the European Jewish experience in the early twentieth century, and to a lesser extent (*ugh*) socialism (oh well, two out o’ three ain’t bad!): Arnold Zweig.
As variously recounted by Noah William Eisenberg, Martin Grabolle, and Bernd-Rüdiger Hüppauf, Zweig, then a private in the German Army, a, “loyal Vaterlandsverteidiger (defender of the Fatherland),” so patriotic as to have been married in uniform in 1916, was very deeply affected by the implications of the Judenzählung. As he described in a letter of February 15, 1917 to Martin Buber written from the Maas Front (quoted by Martin Grabolle), “Judenzählung war eine Reflexbewegung unerhörter Trauer über Deutschlands Schande und unsere Qual; kein Essay sondern ein Bild… Wenn es keinen Antisemitismus im Heere gabe: die unerträgliche „Dienstpflicht“ wäre fast leicht. Aber: verächtlichen und elenden Kreaturen untergeben zu sein! Ich bezeichne mich vor mir selbst als Zivilgefangen und staatenlosen Ausländer.“ [“’The Census of the Jews’ was a reflex movement of unheard-of grief over Germany’s shame and our torment; not an essay but a picture… If there were no anti-Semitism in the army: the unbearable “duty” would be almost easy. But: to be subordinate to contemptible and miserable creatures! I refer to myself a civil prisoner and a stateless alien.”]
The then twenty-nine year old private’s response was to pen an extraordinarily vivid short fictional piece that was macabre, haunting, grotesque, and yet (with intended irony?) – by the tale’s end – deeply inspirational, entitled “Judenzählung vor Verdun” [The Jewish Census at Verdun].
Inwardly, Zweig was transformed by the census. According to Martin Grabollle, “Where not too long ago Zweig had celebrated the new-found unity of the German people, he now felt himself to be a foreigner without a state (“staatenlose[r] Ausländer). All that remained two years after his embrace of Germany at war was a feeling of “unerhörte Trauer über Deutschlands Schande und unsere Qual” (“enormous grief for Germany’s disgrace and our [the Jews’] pain”).”
Outwardly, Zweig was also transformed. Quoting Eisenberg, “…in June, 1917, he was transferred to the Eastern region of Ober-Ost (in Lithuanian Kovno) to serve in the special wartime press division. There, as he traveled to the various shtetls in Lithuania, Zweig witnessed for the first time the problems that the Eastern Jews faced during the war – animosity and ill-treatment from both sides of the battle – and, more importantly, the unique community they maintained in the face of such contradictions.” One result of his spiritual and intellectual metamorphosis appeared six years later, in the volume Das ostjüdische Antlitz [The Eastern Jewish Face], produced in collaboration with artist Hermann Struck.
The first commentary about the Judenzählung (that I know of!) was a leading page editorial by “M.M.” in the October 27, 1916 issue of Judische Rundschau. M.M. correctly surmises that, “The tendency of those who introduced the resolution is clear. An anti-Semitic suspicion should be given special weight by a parliamentary resolution.” The author then discusses the influence on the position of Jewish citizens in the Allied countries resulting from the Allies’ alliance with Imperial Russia, but notes that such a factor was irrelevant in Germany, since anti-Jewish feeling in that country was in some ways already parallel to – but obviously independent of – Russian influence. The editorial explains that even as early as 1916, despite the valor, sacrifice, and patriotism of German Jewish soldiers, there was, and would be, no commensurate “improvement in the political position of German Jews after the war”. He then correctly explains that antisemitism is entirely unrelated to the actions and beliefs of Jews, instead being primarily “rooted in the consciousness of the surrounding people”. M.M. concludes with the imperative of collectively establishing Jewish life on a common territory, albeit naively concluding (the naivete can be forgiven given the what we know in 2023, let alone what was known in 1948, let alone the 1930s) that a Jewish nation-state would actually reduce antisemitism.
Here’s an English-language translation of “M.M.’s” editorial about the Judenzählung, from the October 27, 1916, issue of Judische Rundschau, via Goethe University.
The Jewish Census [Alternatively, “Count of the Jews”]
On October 19, 1916, the Budget Commission of the German Reichstag resolved to compile statistics on the denomination of the people employed in the wartime societies. The decision is justified by the fact that the survey is intended to refute “a widespread opinion” that there were a particularly large number of “Jewish slackers” in the war societies. The Reichstag plenum has not yet approved the implementation of the resolution, but the symptomatic fact is sufficient that the representatives of all factions belonging to the commission, with the exception of the Liberals and Social Democrats, i.e. also the National Liberals and clericals, voted in favor of the resolution. The tendency of those who introduced the resolution is clear. An anti-Semitic suspicion should be given special weight by a parliamentary resolution. The result of the inquiry will not be according to the applicants’ secret wishes. Because even if, which is by no means certain, a larger number of Jews were to be employed in the German wartime societies, that would still not be proof of “Jewish shirking”. The proportion of Jews in German economic life is proportionately greater than that of the rest of the population, and it has rightly been pointed out that the number of indispensable Jews in other occupations closed to Jews is all the smaller.
There has been much talk lately of the pernicious influence which the alliance of the western powers with Russia had on the position of the Jews of those countries. Conservative and clerical German newspapers also stated that the French and British governments gave in to pressure from St. Petersburg and gave the anti-Semites of both countries a freer hand, not without condemning references to the bad effects of the Russian reaction. The anti-Semites of Germany do not seem to have needed this Russian pressure in order to shame the German Jews by a measure that would do even Russian Jew-baiting credit. The statistics passed by the budget commission of the German Reichstag are in line with some Russian army orders, about which the entire German press, including the conservative and clerical ones, broke the baton. About the Russian secret order that the Russian soldiers should observe the attitude of their Jewish comrades-in-arms very closely and provide information about it for statistical purposes, there was only one voice in the German press of indignation. As much as German Jews should consider it beneath their table dignity to justify themselves against the anti-Semitic insinuation that there is a specifically “Jewish shirking,” they have a duty to protest against this “census.” It is a monstrous violation of the honor and civil equality of German Jewry.
The decision of the German Reich Budget Committee has another meaning. It confirms the fear that German anti-Semitism did not decrease during the war and that hopes for an improvement in the political position of German Jews after the war are premature. Since the outbreak of the war, certain Jewish circles in Germany had been full of high hopes for the post-war period, reveling in envisioning the brilliant civic position which the Jews would enjoy after the war in recognition of their patriotic and military prowess, and could not do enough in apologetic references to the patriotic attitude of German Jewry. They will have to see that anti-Semitism is not, as they think, a reaction to “bad Jewish habits” but a power deeply rooted in the consciousness of the surrounding people, which is even sometimes – and not only in Russia – used to distract attention the masses of burning but uncomfortable domestic issues. This deep-rooted anti-Semitic mood is neither erased by apologies and references to merits, nor even diminished by the striving for conformity. There is only one way to effectively combat hatred of Jews. It is the way of redeeming the Jews from their isolation by concentrating on a common territory. And even if this goal can only be reached through the work of generations, striving for it improves our situation among the peoples. Objectively, in that the virtues of pride and self-dignity, developed through the uncompromising emphasis on Jewish characteristics, wrested more respect for the Jews from the surrounding peoples than the unstable method of assimilation, subjectively, insofar as the defense against anti-Semitism, albeit with all the honorable means of the carried out with passion and acumen, will only make up a modest part of our Jewish life. Only when the work for the restoration of the Jewish people in our own land has become our main Jewish focus will we be able to fight anti-Semitism effectively and at the same time reduce it to the natural degree that its importance in Jewish life is: an annoying defense against intolerance and slander coming from the outside. – M.M.
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Here’s the editorial, in the original German…
Judenzählung
Die Budget-Kommission des Deutschen Reichstags hat am 19. Oktober 1916 den Beschluss gefasst, eine Statistik über die Konfession der in den Kriegsgesellschaften beschäftigten Personen vorzunehmen. Der Beschluss wird damit begründet, dass durch die Erhebung “eine weit im Volke verbreitete Meinung” widerlegt werden soll, wonach in den Kreigsgesellschaften besonders viel “jüdische Drückeberger“ sässen. Noch hat das Reichstagsplenum die Durchführung des Beschlusses nicht genehmigt, aber es genügt die symptomatische Tatsache, dass die Vertreter aller Fraktionen, die der Kommission angehören, mit Ausnahme der Freisinnigen und Sozialdemokraten, also auch die Nationalliberalen und Klerikalen, für die Resolution stimmten. Die Tendenz derer, die den Beschluss einbrachten, liegt klar zutage. Einer antisemitischen Verdächtigung soll durch Parlamentsbeschluss besonders Gewicht gegeben werden. Das Ergebnis der Enquete wird nicht nach den geheimen Wünschen der Antragsteller ausfallen. Denn wenn auch, was durchaus nicht feststeht, in den deutschen Kriegsgesellschaften eine grössere Anzahl Juden angestellt sein sollte, so wäre das noch kein Beweis für die “jüdische Drückebergerei”. Der Anteil der Juden am deutschen Wirtschaftsleben ist verhältnismässig grösser als der der übrigen Bevölkerung und mit Recht hat man darauf hingewiesen, dass die Zahl der jüdischen Unabkömmlichen in anderen, Juden verschlossenen Berufszweigen um so geringer ist.
Man hat in letzter Zeit viel von dem schädlichen Einfluss gesprochen, den das Bündnis der Westmächte mit Russland auf die Lage der Juden dieser Länder hatte. Die französische und englische Regierung hat, so konstatierten auch konservative und klerikale deutsche Blätter nicht ohne verurteilenden Hinweis auf die schlimmen Wirkungen der russischen Reaktion, dem Drucke Petersburgs nachgegeben und den Antisemiten beider Länder freiere Hand gegeben. Dieses russischen Druckes scheinen die Antisemiten Deutschlands nicht bedurft zu haben, um die deutschen Juden durch eine Massnahme an den Schandpfahl zu stellen, die selbst russischen Judenhetzern alle Ehre machen würde. Die von der Budget-Kommission des deutschen Reichstags beschlossene Statistik steht mit manchen russischen Ameebefehlen in einer Reihe, über die die gesamte deutsche Presse auch die konservative und klerikale, seinerzeit den Stab brach. Ueber den russischen Geheimbefehl, die russischen Soldaten sollten die Haltung ihrer jüdischen Mitkämpfer genauestens beobachten und darüber zu statistischen Zwecken Auskunft geben, herrschte im deutschen Blätterwald nur eine Stimme der Entrüstung. So sehr es die deutschen Juden unter ihrer tische Wurde halten sollten, sich gegen die antisemitische Insinuation, es gäbe eine spezifisch “jüdische Drückebergerei,” zu rechtfertigen, so sehr haben sir die Pflicht, gegen diese “Zählung” zu protestieren. Sie ist eine ungeheuerliche Verletzung der Ehre und der bürgerlichen Gleichstellung des deutschen Judentums.
Der Beschluss des deutschen Reichshaushaltausschusses hat noch eine andere Bedeutung. Er bestätigt die Befürchtung, dass der deutsche Antisemitismus während des Krieges nicht abgenommen habe und dass die Hoffnungen auf eine Besserung der politischen Stellung der deutschen Juden nach dem Kriege verfrüht seien. Gewisse jüdische Kreise Deutschlands waren seit Ausbruch des Krieges voll hochgespannter Hoffnungen für die Zeit nach dem Weltkrieg, schwelgten im Ausmalen der glänzenden staatsbürgerlichen Stellung, deren sich die Juden in Anerkennung ihrer patriotischen und militärischen Bewährung nach dem Kriege zu erfreuen haben werden, und konnten sich nicht genug tun in apologetischen Hinweisen auf die vaterländische Haltung des deutschen Judentums. Sie werden einsehen müssen, dass der Antisemitismus nicht, wie sie meinen, eine Reaktion auf “schlechte jüdische Gewohnheiten” ist, sondern eine im Bewusstsein des umgebenden Volkes tiefwurzelnde Macht, deren man sich sogar manchmal – und nicht bloss in Russland – zur Ablenkung des Interesses der Massen von brennenden, aber unbequemen innerpolitischen Fragen bedient. Diese tiefwurzelnde antisemitische Grundstimmung wird weder durch Apologie und Hinweis auf Verdienste aus der Welt geschafft, noch durch das Streben nach Anpassung auch nur vermindert. Es gibt nur einen Weg zur wirksamen Bekämpfung des Judenhasses. Es ist der Weg der Erlösung der Juden aus ihrer Vereinzelung durch Konzentrierung auf einem gemeinsamen Territorium. Und wenn dieses Ziel auch erst durch die Arbeit von Generationen erreich bar sein wird: schon das Streben nach ihm bessert unsere Lage unter den Völkern. Objektiv, indem die durch die kompromisslose Betonung der jüdischen Eigenart entwickelten Tugenden des Stolzes und der Selbstwürde den umgebenden Völkern mehr Achtung gegen den Juden abringen als die haltlose Anpassungs-methode, subjektiv, insofern die Abwehr gegen die Judenfeindschaft, wenn auch mit allen ehrenhaften Mitteln der Leidenschaft und des Scharfsinns durchgeführt, nur noch einen bescheidenen Teil unseres jüdischen Lebensinhaltes ausmachen wird. Erst wenn die Arbeit für die Wiederherstellung des jüdischen Volkes im eigenen Lande zu unserem jüdischen Hauptinhalt geworden ist, werden wir den Antisemitismus wirksam bekämpfen und seine Bekämpfung zugleich auf das natürliche Mass zurückführen können, das seiner Bedeutung für das jüdische Leben zukommt: einer lästigen Abwehr gegen Intoleranz und Verleumdung, die von aussen kommt. – M.M.
…and, as it actually appeared in the newspaper…
…where it can be found on the newspaper’s front page, comprising two columns.
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The first appearance of “Judenzählung vor Verdun” was in the February, 1917 (Volume 13, Issue 1) issue of Die Siegfried Jacobsohn’s Die Schaubühne (The Theater). Here (…drum roll!!…) is an English-language translation of the tale.
The Jewish Census at Verdun
At midnight a soft hand touched me: “Get up”. I stepped in front of the door of the silent bunkhouse and saw: “Azrael, cherub who commands the dead, fell from the night sky – vengeful anger – blew the shofar and cried: “To the count, you dead Jews in the German army!”
Before long the field swarmed with silent figures up to the rolling hills, behind which the Fortress of Verdun roared, fanned anew, and their little bastards roared loudly; flames erupted terribly, twitching and shattering the wailing night on the gun’s horizon. The wind flew from Orion, which hung feebly over the heights in dim veils. Murmurs trembled over the area; a gloomy glow surrounded thousands. A table stood, a large book open, and a clerk in uniform sat behind it, pointy-nosed with yellow hair. He called:
“Line up according to rank! The roll of names of the people is to be recognized!” Then a gentle voice said: “Oh, why don’t you let us sleep, since we were already lying in the restful arms of the earth!” And the writer: “Statistics ask how many of you Jews pressed themselves to their graves from the distant war.” Groans rose from the ground, as if the earth was wailing, and the voice cried out painfully:
“Great fatherland, I intended to die and rest for you!” But a whirlwind stirred the dead; they stood at the table one after the other, captains and medical officers first and lieutenants and doctors, sergeants and watch-masters, non-commissioned officers, privates, common soldiers. And the scribe put a dry quill in each hand; it flowed like a scratched finger; each one wrote his Hebrew name in small red letters that shone like square seals. There the corpses stood patiently and waited, and whoever wrote silently placed on the table the badges he wore and stood back, as one in the crowd. There lay the thick epaulettes of the medical officers and the silver ones of the officers, sword knots like silver eggs, the braids of the non-commissioned officers, the small batons of the Rod of Asclepius, the big buttons of privates; the Iron Crosses of the First Class and like many of the Second Class, other crosses and medals, black and white ribbons in all sorts of colors. But the heap swelled on the table.
The quiet men approached, wrote and became a crowd. The outline of the old body surrounded it like a light aura, phosphorescent like rotten wood; but the darker core was given by the body which was laid in the grave in due time. The bellies were eaten away by typhus and hollowed out by dysentery. Their heads showed holes from bullets, half of their skulls had been carried off by grenades, arms were missing, broken legs and ribs protruded from tattered uniforms; they were bandaged, clothed in rags, without boots; dead eyes looked gloomy, white light fell from lowered foreheads, the dead were silent in shame and mourning. Youngsters stood next to boys and young men next to mature ones. And they stated how old they were and where they were born: everywhere in Germany, and what their professions were: teachers and lawyers, rabbis and doctors, travelers, many students of all faculties, pupils, painters, young poets, merchants, craftsmen and merchants in turn and merchants again and again. And where fallen; where did they lie in the grave? Near Lille, they said, and Pozieres, all along the Somme, Thiaumont it was called and Azannes, Fleury and Vaux, Champagne, Argonne, Vosges, all of Flanders (they lay in the damp ground the longest); Bzuraklangs, East Prussia, the Carpathians, the Slota Lipa (which was called Sanward), Kovno and Dunaburg, Volhynian swamp, Hungarian forest, Serbian mountain, Galician valley: and Azrael, the angel, nodded at everyone, he had sown them like seeds, thrown far away here; there. Everything was written down in the book, the pen moved, small red letters appeared on the pale sheet. But a bright cross shone over the forehead of some who were baptized; the writer asked everyone: Jew? And he nodded, he said, “You know”; he said, “Mosaic denomination”; “Israelite” he said, “German of Jewish faith” – “Jew, yes” some said and stretched, and the crosses faded from everyone. And as the freshest stood at the table, almost still bleeding, blown from Romania, the Dobruja, the Somme…
The moon lost its shine, the wind blew more violently into the darkness, Azrael raised his hand, the field lay empty, overgrown with scattered light. Night fell, all black, blazing at the edge of the forge of Verdun roaring behind the heights.
But the dead Jews could no longer stand at the bottom of their graves. They sank; slowly and soullessly the bodies slid deeper down, deeper down. A river, black and soundless, flowed in the veins of the earth, taking it up and rolling it eastward; each one became a round cylinder, shrunk, became as big as a brick and very soft. And it threw them out in the early morning, flowing under palm trees into the light of a jubilant sun that rose from the sea. But a tall man with a broad black beard, a reproachful look and a workman’s apron, the trowel lying to his right and his naked sword to his left, seized each one and pressed it; it became hard as a stone in the sun and laid it into low masonry, and the stream threw roller after roller at his feet. The waller put stone next to stone; he didn’t look up. An old man came up to him and greeted him, a young smile lay like dawn on old rock over the weather-beaten forehead and the aged beard. “Greetings to he who builds the tower,” he said, and: “Thanks to him who has seen the daughter of Zion,” answered the builder and set a stone. “The daughter of Zion is on her way,” said Akiba, and the maker blushed with happiness. But I could no longer contain myself: “Oh Akiba,” I cried, “when will the Messiah come?” His gaze examined my soul. “At the gates of Rome a hunchbacked beggar, the Messiah, sits and waits,” said he; it frightens me like a threat. “What is he waiting for, Master?” I cried out in fear. “For you,” said the old man and turned. And I awoke to a sudden, glaring, heart-breaking shock.
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Some comments…
Note how Zweig introduces the tale with mention of “Azrael”, the angel of death.
Wikipedia reveals that – oddly – while the figure of “Azriel” is mentioned in the Zohar, neither “Azrael” or “Azriel” appear in the Tanach or Talmud, also stating that, “… the name Azrael is suggestive of a Hebrew theophoric עזראל, meaning “the one whom God helps,” and that, “Archeological evidence uncovered in Jewish settlements in Mesopotamia confirm that it was indeed at one time used on an Aramaic incantation bowl from the 7th century. However, as the text thereon only lists names, an association of this angelic name with death cannot be identified in Judaism.”
Azrael is a much more significant figure in Islam, being one of the four archangels, the others being Jibrāʾīl, Mīkāʾīl, and Isrāfīl. The only mention of the name in the context of Christianity is in the Ethiopic version of Apocalypse of Peter (dating to the 16th century), where Azrael – spelled as Ezrā’ël – appears is an angel of hell who avenges those who had been wronged during life.” In a much different sense, Azrael appears in the works of Henry Wadsworth Longfellow and G. K. Chesterton’s, and in the world of the Smurfs, as the evil wizard Gargamel’s cat.
And so, the tale…
And then… A “whirlwind” stirs the dead. At Azrael’s command, after a momentary protest, the spirits of fallen Jewish soldiers rise from the sleep of death within in their graves, and stand before the angel.
And then… One after another in line, without regard to rank, the spirits stand before a table upon which lies an open book, upon which they inscribe their names in small, block-like Hebrew letters, with a quill given to them by Azrael.
And then… Nearby, they deposit their insignia of rank and medals in a swelling pile.
And then… Zweig’s tale becomes explicit; macabre, grotesque. The fatal wounds of the fallen are described in graphic detail; then, their professions or vocations are given; then, they state where they fell. This is are also recorded by each man’s spirit. Every fallen soldier appears as a phosphorescent aura with a dark, inner core, the latter vaguely implied to still lie within his grave.
And then… Those Jews who had been baptized are also standing before Azrael, bright crosses shining above their foreheads. As they identify themselves as members of the “Mosaic denomination”, “Israelites”, or “Germans of Jewish faith”, the crosses fade away.
And then… The souls and bodies of the dead are transformed. They sink into the earth, roll eastward, and with this they shrink to the size of bricks, take on the shape of cylinders, become pliable and soft, and move eastward under the sea, until they emerge under a bright sun, in a land of sunlight and palms.
And then… As each brick is taken up by a black-bearded mason with a sword and trowel it hardens, and is pressed into a wall of masonry. And the process continues, brick by brick.
And then… Akiba (Rabbi Akiba) and the anonymous mason greet one another, the former anticipating the arrival of the Daughter of Zion.
And then… The anonymous narrator implores of Akiba to know the date of the Messiah’s arrival. And as Akiba turns away, he reveals that the Messiah’s arrival depends, “on you”: on the narrator himself.
And finally… From nightmare, from dream, from mystical vision, the narrator awakens…
And then…?
Here’s the tale in the original German:
Judenzählung vor Verdun
Um Mitternacht rührte mich eine leise Hand an: “Steh auf”. Ich trat vor die Tür der schweigenden Schlafbaracke und sah: “Azrael, Cherub, der über Tote gebietet, stürzte vom Nachtfirmament herab, rachegeflügelter Zorn, stiess ins Horn Schofar und schrie: “Auf zur Zählung, ihr toten Juden im deutschen Heer!”
Es verging keine Zeit, da wimmelte das Feld von leisen Gestalten bis an die gebogenen Hügel, hinter denen brüllte die Feste Verdun, neu angefacht, und ihre kleinern Essen brüllten laut; Flammen schlugen furchtbar auf, zuckend zerbrach am Horizont des Geschützes die wehklagende Nacht. Der Wind flog vom Orion her, der schwach über den Höhen hing in trüben Schleiern. Raunen bebte übers Gelände, düsterer Schein umwitterte Tausende. Ein Tisch stand, aufgeschlagen ein grosses Buch, ein Schreiber sass in Montur dahinter, spitznäsig mit gelbem Schopf. Er rief:
“Antreten dem Range nach! Die Totenstammrolle ist anzuerkennen!” Da sagte eine milde Stimme: “Oh warum lasst ihr uns nicht schlafen, da wir schon lagen in der Erde Arm ruhevoll!” Und der Schreiber: “Die Statistik fragt, wieviel von euch Juden sich vom fernern Krieg gedrückt ins Grab.” Stöhnen steig auf vom Gelände, als klagte der Boden, und die Stimme rief schmerzlich:
“Grosses Vaterland, ich gedachte für dich zu sterben und zu ruhn!” Aber ein Wirbel bewegte die Toten, sie standen am Tische einer nach dem andern, Hauptleute und Stabsärzte zuvor und Leutnants und Aerzte, Feldwebel und Wachtmeister, Unteroffiziere, Gefreite, Gemeine. Und eine dürre Feder gab der Schreiber in jede Hand, sie floss wie ein geritzter Finger, seinen hebräischen Namen schrieb ein jeder in kleinen roten Lettern, die leuchteten wie quadratische Siegel. Da standen die Leichname geduldig und warteten, und wer geschrieben, der legte schweigend die Abzeichen auf den Tisch, die er trug, und trat zurück, einer in der Menge. Da lagen die dicken Achselstücke der Stabsärzte und die silbernen der Offiziere, Portepees wie silberne Eier, die Tressen der Unteroffiziere, die kleinen Aeskulapstäbe, die grossen Knöpfe der Gefreiten; die Eisernen Kreuze der Ersten Klasse und wie viele der Zweiten, andre Kreuze und Medaillen, schwarzweisse Bänder in allerlei Farben. Der Haufen schwoll aber auf dem Tische.
Die stillen Männer traten heran, schrieben und wurden Menge. Wie eine leichte Aura umgab sie der Umriss des alten Leibes, phosphoreszierend wie faules Holz; aber den dunklern Kern gab der Körper, den man ins Grab gelegt zu seiner Zeit. Die Bäuche waren zerfressen vom Flecktyphus und ausgehöhlt von Ruhr. Ihre Köpfe wiesen Löcher auf vom Geschoss, halbe Schädel hatten Granaten entführt, Arme mangelten, Beine, Rippen zerbrochen drangen aus zerfetzten Uniformen; sie waren mit Verbänden umwickelt, mit Lumpen bekleidet, ohne Stiefel; erloschene Augen blickten düster, von gesenkten Stirnen fiel weisser Schein, die Toten schwiegen in Scham und Trauer. Da standen Jünglinge bei Knaben und junge Männer neben reifen. Und sie gaben an, wie alt sie seien und wo geboren: überall im deutschen Land, und was für Berufe: Lehrer und Rechtsanwälte, Rabbiner und Aerzte, Reisende, viele Studenten aller Fakultäten, Schüler, Maler, junge Dichter, Kaufleute, Handwerker und Kaufleute wiederum und immer wieder Kaufleute. Und wo gefallen, wo lagen sie im Grabe? Bei Lille, sagten sie, und Pozieres, die ganze Somme entlang, Thiaumont hiess es und Azannes, Fleury und Vaux, Champagne, Argonnen, Vogesen, ganz Flandern, die lagen am längsten im feuchten Grund; Bzura klangs, Ostpreussen, Karpathen, die Slota Lipa, der San ward genannt, Kowno und Dünaburg, wolhynischer Sumpf, ungarischer Wald, serbischer Berg, galizisches Tal: und Azrael nickte, der Engel, bei jedem, er hatte sie ausgesät wie Samenkörner, weit geworfen, hierhin, dorthin. Alles stand verzeichnet im Buche, die Feder bewegte sich, kleine rote Buchstaben erschienen auf dem bleichen Blatte. Manchen aber leuchtete ein helles Kreuz über der Stirn, die waren getauft; der Schreiber fragte jeden: Jude? Und er nickte, er sagte: “Sie wissen doch”; er sagte: “Mosaischer Konfession”; “Israelit” sagte er, “Deutscher jüdischen Glaubens” – “Jude, ja” sprach mancher und streckte sich, und die Kreuze verblichen jedem. Und wie die frischesten am Tische standen, fast noch blutend, aus Rumänien hergeweht, der Dobrudscha, der Somme…
Der Mond verlor der Schein, Wind wehte heftiger ins Dunkel, Azrael hob die Hand, das Feld lag leer, überbuscht von zerstiebendem Scheine. Nacht brach herein, ganz schwarz, am Rande zerloht von der Esse Verdun brüllend hinter den Höhen.
Aber es war den toten Juden kein Halt mehr auf dem Grund ihrer Gräber. Sie sanken, langsam glitten und seelenlos tiefer die Körper abwärts, tiefer hinab. Ein Strom, schwarz und lautlos, floss in den Adern der Erde, er nahm sie auf und wälzte sie ostwärts; runde Walze wurde jeder, schrumpfte, ward gross wie ein Ziegel und ganz weich. Und er warf sie aus im frühen Morgen, mündend unter Palmen ans Licht einer jubelnden Sonne, die stieg aus dem Meer. Ein grosser Mann aber mit schwarzem, breitem Bart, dem rügenden Blick und der Schürze des Werkmannes, die Kelle rechts neben sich liegend und links das nackte Schwert, ergriff einen jeden und presste ihn, er ward in der Sonne hart zum Stein und gefüat in ein niederes Mauerwerk, und Walze neben Walze warf der Strom ihm zu Füssen. Stein neben Stein setzte der Mauernde, er sah nicht auf. Ein Greis trat zu ihm und grüsste ihn, ein junges Lächeln lag wie Morgenrot auf altem Fels über verwitterter Stirn und dem greisen Barte. “Gegrüsst sei, der am Turme mauert”, sagte er, und: “Gedankt dem, der die Tochter Zions erblickt hat”, antwortete der Baumeister und setzte einen Stein. “Die Tochter Zions ist auf dem Wege”, sprach Akiba, und der Schaffer errötete vor Glück. Ich aber konnte nicht mehr an mich halten: “Oh Akiba”, rief ich, “wann kommt der Messias!” Sein Blick prüfte meine Seele. “Vor den Toren Roms sitzt ein buckliger Bettler, der Messias, und wartet”, sprach er; mich erschreckt’ es wie Drohung. “Worauf wartet er, Meister? rief ich voll Angst. “Auf dich” sprach der Greis und wandte sich. Und ich erwachte vor jähem, grellem, herzerneuerndem Schreck.
This is Zweig’s text as published in Siegfried Jacobsohn’s Die Schaubühne (Band 13, Ausgabe 1 [Volume 13, Issue 1]). You can see that it appears on three successive pages.
And…here are the cover and title pages of the same issue of Die Schaubühne, which can be found at OogleBooks.
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Zweig’s tale is as vivid, as it is haunting, as it is compelling. Below, I’ve transformed it into a prose poem, the appearance of which, though entirely identical in content to the original text, perhaps lends it a degree of visual impact not apparent in the text in the original paragraph format.
The Jewish Census at Verdun
At midnight a soft hand touched me: “Get up”. I stepped in front of the door of the silent bunkhouse and saw: “Azrael, cherub who commands the dead, fell from the night sky – vengeful anger – blew the shofar and cried: “To the count, you dead Jews in the German army!”
Before long the field swarmed with silent figures up to the rolling hills, behind which the Fortress of Verdun roared, fanned anew, and their little bastards roared loudly; flames erupted terribly, twitching and shattering the wailing night on the gun’s horizon. The wind flew from Orion, which hung feebly over the heights in dim veils. Murmurs trembled over the area; a gloomy glow surrounded thousands. A table stood, a large book open, and a clerk in uniform sat behind it, pointy-nosed with yellow hair. He called:
“Line up according to rank! The roll of names of the people is to be recognized!” Then a gentle voice said: “Oh, why don’t you let us sleep, since we were already lying in the restful arms of the earth!” And the writer: “Statistics ask how many of you Jews pressed themselves to their graves from the distant war.” Groans rose from the ground, as if the earth was wailing, and the voice cried out painfully:
“Great fatherland, I intended to die and rest for you!” But a whirlwind stirred the dead; they stood at the table one after the other, captains and medical officers first and lieutenants and doctors, sergeants and watch-masters, non-commissioned officers, privates, common soldiers. And the scribe put a dry quill in each hand; it flowed like a scratched finger; each one wrote his Hebrew name in small red letters that shone like square seals. There the corpses stood patiently and waited, and whoever wrote silently placed on the table the badges he wore and stood back, as one in the crowd. There lay the thick epaulettes of the medical officers and the silver ones of the officers, sword knots like silver eggs, the braids of the non-commissioned officers, the small batons of the Rod of Asclepius, the big buttons of privates; the Iron Crosses of the First Class and like many of the Second Class, other crosses and medals, black and white ribbons in all sorts of colors. But the heap swelled on the table.
The quiet men approached, wrote and became a crowd. The outline of the old body surrounded it like a light aura, phosphorescent like rotten wood; but the darker core was given by the body which was laid in the grave in due time. The bellies were eaten away by typhus and hollowed out by dysentery. Their heads showed holes from bullets, half of their skulls had been carried off by grenades, arms were missing, broken legs and ribs protruded from tattered uniforms; they were bandaged, clothed in rags, without boots; dead eyes looked gloomy, white light fell from lowered foreheads, the dead were silent in shame and mourning. Youngsters stood next to boys and young men next to mature ones. And they stated how old they were and where they were born: everywhere in Germany, and what their professions were: teachers and lawyers, rabbis and doctors, travelers, many students of all faculties, pupils, painters, young poets, merchants, craftsmen and merchants in turn and merchants again and again. And where fallen; where did they lie in the grave? Near Lille, they said, and Pozieres, all along the Somme, Thiaumont it was called and Azannes, Fleury and Vaux, Champagne, Argonne, Vosges, all of Flanders (they lay in the damp ground the longest); Bzuraklangs, East Prussia, the Carpathians, the Slota Lipa (which was called Sanward), Kovno and Dunaburg, Volhynian swamp, Hungarian forest, Serbian mountain, Galician valley: and Azrael, the angel, nodded at everyone, he had sown them like seeds, thrown far away here; there. Everything was written down in the book, the pen moved, small red letters appeared on the pale sheet. But a bright cross shone over the forehead of some who were baptized; the writer asked everyone: Jew? And he nodded, he said, “You know”; he said, “Mosaic denomination”; “Israelite” he said, “German of Jewish faith” – “Jew, yes” some said and stretched, and the crosses faded from everyone. And as the freshest stood at the table, almost still bleeding, blown from Romania, the Dobruja, the Somme…
The moon lost its shine, the wind blew more violently into the darkness, Azrael raised his hand, the field lay empty, overgrown with scattered light. Night fell, all black, blazing at the edge of the forge of Verdun roaring behind the heights.
But the dead Jews could no longer stand at the bottom of their graves. They sank; slowly and soullessly the bodies slid deeper down, deeper down. A river, black and soundless, flowed in the veins of the earth, taking it up and rolling it eastward; each one became a round cylinder, shrunk, became as big as a brick and very soft. And it threw them out in the early morning, flowing under palm trees into the light of a jubilant sun that rose from the sea. But a tall man with a broad black beard, a reproachful look and a workman’s apron, the trowel lying to his right and his naked sword to his left, seized each one and pressed it; it became hard as a stone in the sun and laid it into low masonry, and the stream threw roller after roller at his feet. The waller put stone next to stone; he didn’t look up. An old man came up to him and greeted him, a young smile lay like dawn on old rock over the weather-beaten forehead and the aged beard. “Greetings to he who builds the tower,” he said, and: “Thanks to him who has seen the daughter of Zion,” answered the builder and set a stone. “The daughter of Zion is on her way,” said Akiba, and the maker blushed with happiness. But I could no longer contain myself: “Oh Akiba,” I cried, “when will the Messiah come?” His gaze examined my soul. “At the gates of Rome a hunchbacked beggar, the Messiah, sits and waits,” said he; it frightens me like a threat. “What is he waiting for, Master?” I cried out in fear. “For you” said the old man and turned. And I awoke to a sudden, glaring, heart-breaking shock.
An observation…
Zweig’s concluding paragraph struck a distant chord of memory within me. I vaguely remembered that I’d encountered a legend concerning the resurrection of the dead in Messianic days, to the effect that they will literally roll across land and under sea to reach Eretz Israel. My memory was correct, and was verified at Jack Zaientz’s blog, “Jewish Monster Hunting: A Practical Guide to Jewish Magic, Monsters, and Mayhem”, in his post “First we die. Then we roll. A “Rolling To Jerusalem” Subway Map.” This references Talmud, Kettubot 111a (3) at Sefaria, in which the following debate is recorded:
“The Gemara asks: And according to the opinion of Rabbi Elazar, will the righteous outside of Eretz Yisrael not come alive at the time of the resurrection of the dead? Rabbi Ile’a said: They will be resurrected by means of rolling, i.e., they will roll until they reach Eretz Yisrael, where they will be brought back to life. Rabbi Abba Salla Rava strongly objects to this: Rolling is an ordeal that entails suffering for the righteous. Abaye said: Tunnels are prepared for them in the ground, through which they pass to Eretz Yisrael.”
Another observation…
There’s “something” about the concluding three sentences of Zweig’s text:
“What is he waiting for, Master?” I cried out in fear. “For you” said the old man and turned. And I awoke to a sudden, glaring, heart-breaking shock.
Specifically, there’s a remarkable similarity to the closing lines of Franz Kafka’s “Before the Law”:
“What do you still want to know, then?” asks the gatekeeper. “You are insatiable.” “Everyone strives after the law,” says the man, “so how is that in these many years no one except me has requested entry?” The gatekeeper sees that the man is already dying and, in order to reach his diminishing sense of hearing, he shouts at him, “Here no one else can gain entry, since this entrance was assigned only to you. I’m going now to close it.”
In both cases, the anonymous narrator implores of an authority figure – Rabbi Akiva, or, “the gatekeeper” – that his future course of action, or, secret knowledge, be revealed. The two answers lead to dramatically different outcomes: In Zweig’s tale, the narrator lives, and, transformed, faces a perhaps revised future, which is entirely dependent on his choice of action. In Kafka’s story, the narrator is at the point of death, the outcome of events – perhaps preordained by circumstance or providence? – having already been preordained for him.
I have no idea of the degree of Kafka and Zweig’s familiarity with one another’s works, but they were contemporaries, the former having been 29 years old in 1916, and the latter 32. Being that “Before the Law” (“Vor dem Gesetz”) was published in the 1915 New Year’s edition of the independent Jewish weekly Selbstwehr, the possibility exists that the final lines of “Judenzählung vor Verdun” were inspired by Zweig’s reading of Kafka’s tale.
Having come this far, one can readily appreciate Zweig’s literary talents. The piece is short – a little less than a thousand words in length – yet even with this economy of words, the imagery of the tale is stunning in its clarity, in terms of physical setting, atmosphere, mood, and the description of the fallen as both spirit and body; spirit in body.
I’ve not read any other works by Zweig, but given his skill and imagination; his ability to so powerfully craft scene and mood; the era in which he was active – the first half of the twentieth century – I can readily envision him – if the trajectory of his life had been different, having been a masterful and successful writer of pulp fiction, perhaps in the genres of adventure, fantasy, or horror. Perhaps his work would have appeared in such pulps as The Magazine of Fantasy and Science Fiction; Weird Tales; Unknown; Fantastic Novels. It’s nice to speculate…
Fantastic Novels, July, 1950 (Cover art by “Lawrence” (Lawrence Sterne Stevens)), illustrating Moore and Kuttner’s “Earth’s Last Citadel”) (Also from my own collection. (Shameless self-promotion!) See more of such, here.)
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Zweig’s macabre story concludes by transitioning to a scene of transformative and mystical renewal – an explicitly collective renewal – with startling abruptness, revealing to the narrator; to the reader – to us, even and especially in this year of 2023 – that to the Jews is granted the ability to return.
And so, in symbolic answer to the anonymous narrator’s awakening, let’s wordlessly conclude with an allegorical image entitled “Der Jüdische Mai” [“The Jewish May”], from Ephraim Moses Lilien’s, Sein Werk, published in 1903 in Berlin. (Specifically, page 280 in volume 2.)
Eisenberg, Noah William, Between Redemption and Doom – The Strains of German-Jewish Modernism, University of Nebraska Press, 1999
Grabolle, Harro, Verdun And the Somme, Akademiai Kiado, Budapest, Hungary, 2004
Hüppauf, Bernd-Rüdiger, War, Violence, and the Modern Condition, Walter de Gruyter, Berlin, Germany, 1997 Franz Kafka – The Complete Stories
Lilien, Ephraim Mose, and Zweig, Stefan, E. M. Lilien, Sein Werk, mit einer Emleitung von Stefan Zweig, band zwei, Schuster & Loeffler, Berlin, Germany, 1903, OCLC 7720842
Vital, David, A People Apart – A Political History of the Jews in Europe, 1789-1939, Oxford University Press, 2001
Vital, David, A People Apart – A Political History of the Jews in Europe, 1789-1939, at GoodReads.com
Wenzel, Georg, Arnold Zweig, 1887-1968 : Werk und Leben in Dokumenten und Bildern : mit unveröffentlichten Manuskripten und Briefen aus dem Nachlass [Arnold Zweig, 1887-1968: Work and life in documents and images: with unpublished manuscripts and letters from the estate], Aufbau-Verlag, Berlin, 1978
Zweig, Arnold, and Struck, Hermann, Das ostjüdische Antlitz [The Eastern Jewish Face], Berlin Weltverlag, Berlin, Germany, 1922
(Das ostjüdische Antlitz includes many, many thematic sketches by Hermann Struck, none of which, unfortunately, have captions. (Oh, well!) This drawing of a young woman appears on page 112.)
Some articles…
Angress, Werner T., The German Army’s “Judenzahlung” of 1916 Genesis – Consequences – Significance, Leo Baeck Institute Yearbook, V 23, N 1, 1978
Naturally, innumerable article in the Wochenschrift have little to nothing to do with the Great War itself, instead focusing on varied aspect of Jewish life “in general”. Here are two such examples, one from 1917 and the other from 1918. The first article focuses on the Bene Israel of India (albeit not specifically using that term), and the second a place known as Oswiecim, which makes a passing reference to Jewish self-defense.
The articles appear in the same format as the related posts about the Wochenschrift: The English-language translation is first, followed by a verbatim transcript of the article in German (in blue), then an image of the article as it appeared in the newspaper, and finally an image of the entire page in which the news item appeared.
Black Jews in India
February 9, 1917
Issue Number 6, Page 90 (Issue page 10)
It is well known that there are black Jews in Abyssinia. But also in distant India lives a Jewish tribe with black skin color. In the farthest reaches of India there lives a tribe of a peculiarity which is such that the most learned minds would have to concern themselves ex officio with its origins. These are the Jews of Cochin. Whence the conspicuous color (deep dark, almost black, like that of the Negro); whence the race (pronounced European-Jewish)? The Holy Scriptures give information. 3,000 years ago, King Solomon repeatedly equipped circuitous coastal voyages for trading purposes to the fabled land of Ophir (near modern-day East Africa). These each lasted three years. Some of the participants settled, then wandered on, in these distant lands, founded tribes that had survived through the millennia. These “black Jews” belong to them, because certain Bible texts speak of them so clearly that their identity can now be considered irreproachable. At the last of the “Eastern European Reception Evenings”, which the associations created in Berlin hold every Wednesday in the Hotel “Prinz Albrecht” in Berlin for a better acquaintance with our new allies in the east and south-east, the connections were shown in a highly interesting way by Dr. Hermann von Staden, a guest in Cochin on his trip to India. The black Jewish dignitaries met him in a patriarchal, venerable manner, remarkably friendly in those districts where – the Englishman is to blame! – otherwise the Europeans are extremely suspicious. The people have their own synagogue in the middle of the Indian kingdom; They feel European, practice their cult according to old rites, course: they have remained the same, although three millennia have passed. It is significant that, like the most armed elements of the Indian people, their hatred of the British vampire goes to their hearts. The British also hoarded this beautiful Cochin early on as the “God-willed lord of creation”, if only because it has a beautiful harbor. But the black Jews, together with their non-religious compatriots, cherish the deepest wish that this war may come to an end as soon as possible, so that the conquerors of India can finally feel the weapons that the peaceful natives taught them early on as masters (for their purposes). Don’t you know that the frivolous word came from the mouths of the English: “The dead Hindu is the best…”
Of particular interest is the relationship between the black Jewish colony and a white Jewish community that has lived there for a long time. The black Jews live completely separated from the white ones, hold their services for themselves. Marriage between black and white Jews is forbidden. Externally, the difference between the two communities is all the more striking as there are many blond types among the white Jews. After a long slumber, which it had fallen into since the Portuguese heyday, Cochin has awakened to the growing attention that its port has received, not least through the activities of the Hamburg-America Line and other German shipping companies that go to this remote corner as bearers of culture.
Schwarze Juden in Indien
Schwarze Juden gibt es bekanntlich in Abessynien. Aber auch im fernen Indien wohnt ein judischer Volksstamm mit schwarzer Hautfarbe. Im fernsten Indien haust ein Volksstamm von einer Eigenart, die durchaus dazu angetan ist, dass die gelehrtesten Köpfe sich um seine Herkunst ex officio tümmern müssten. Das sind die Juden von Kotschin. Woher die auffällige Farbe (tiefdunkel, fast schwarz, wie die des Negers), woher die Rasse (ausgesprochen europäisch-jüdisch)? Die heilige Schrift erteilt Auskunft. Vor 3000 Jahren rüstete Konig Salomo zu wiederholtenmalen umständliche Küstenfahrten zu Handelszwecken nach dem sagenhaften Lande Ofir aus (unferent heutigen Ostafrika). Diese dauerten jede hut ihre drei Jahre. Manche von ven Teilnehmern siedelten sich, dann weiterwandernd, in diesen fernen Landen an, gründeten Stämme, die sich durch die Jahrtausende zu erhalten mussten. Zu ihnen gehören diese „schwarzen Juden“, denn bestimmte Bibeltexte sprechen von ihnen so greifbar deutlich, dass ihre Identität jesst als einwandfrei festgestellt erachtet werden kann. Auf dem letzten der „osteuropäischen Empfangsabende“, die die in Berlin geschaffen Verbande für ein näheres Bekanntwerden mit den uns in Osten und Südosten neu Verbündeten jeden Mittwoch im Hotel „Prinz Albrecht“ zu Berlin abhalten, zeigte in hochinteressanter Weise die Zusammenhänge Dr. Hermann von Staden auf der Gast in Kotschin auf seiner Indienreise gewesen ist. Patriarchenhaft-ehrwürdig kamen ihm die schwarzen jüdischen Honoratioren entgegen, auffalend fruendlich in jenen Bezirken, wo man – der Englander hat Schuld! – sonst dem Europäer denkbar misstrauisch gegenübersteht. Die Leute haben ihre eigene Synagogre mitten im Inderreich; sir fleiden sich europaisch, äben ihren Kultus nach altem Ritus aus, kurs: sie sind dieselben geblieben, obwohl drie Jahrtausende darüber verstrichen sind. Bezeichnend ist, dass ihnen, wie den waffentüchtigsten Elementen des Indervolkes, der Hass gegen den britischen Vampyr bis ins Herzblut geht. Der Brite hat auch dieses schöne Kotschin, schon weil es einen schönen Hafen hat, früh zeitig als der „von Gott gewollte Herr der Schöpfung“ eingehamstert. Die schwarzen Juden aber hegen mit den ihnen glaubensfremden Landesgenossen den innigsten Wunsch, dass dieser Krieg baldigst zu Ende gehen möge, damit die Bezwinger Indiens endlich die Waffen zu spüren bekämen, die zu frühren sie die friedlichen Eingeborenen herrenmässig (fur ihre Zwecke) gelehrt haben. Wissen sie doch, dass aus Engländermunde das frivole Wort-kam: „Der tote Hindu ist der beste…“
Besonders interessant ist das Verhältnis zwischen der schwarzen jüdischen Kolonie und einer auch seit langen Zeiten dort heinrischen weissen jüdischen Gemeinde. Die schwarzen Juden leben völlig von den weissen getrennt, halten für sich ihre Gottesdienste. Heirat zwischen schwarzen und weissen Juden ist ausgeschlossen. Aeusserlich ist der Unterschied zwischen beiden Gemeinden umso auffallender, als unter den weissen Juden sehr viele blonde Typen sind. Kotschin ist nach langen Schlafe, in den es seit der portugiesischen Blützeit gefallen war, durch die wachsende Beachtung, die sein Hafen fand, erwacht, nicht zum wenigsten durch die Betätigung der Hamburg – Amerika-Linie und anderer deutschen Schifffahrtsgesellschaften, die in diesen weltverlorenen Winkel als Kulturträger kamen.
A Requisition in Oswiecim
September 27, 1918
Issue Number 38, Page 619 (Issue page 11)
As reported by Oswiecim, a commission of several “detective” officers suddenly appeared on the 4th d. M., allegedly charged with searching and requisitioning goods in the homes of the Jews. Supported by the anti-Semitic district headquarters, the commission penetrated Jewish houses, broke cupboards and stole goods of all kinds, especially privately used linen and clothing, even a shtreimel fell victim to this strange requisition. A confirmation of the removal of the items was denied. The goods were deposited with the Silesians. Only the intervention of the Jews, organized as a self-organized youth, made an end of the bustle.
Eine Requisition in Oswiecim
Wie aus Oswiecim berichtet wird, erschien dort am 4 d M. plötzlich eine aus mehreren “Detektivs” bestehende Kommission, die angeblich den Auftrag hatte, in den Häusern der Juden eine Durchsuchung und Requisition von Waren vorzunehmen. Von der antisemitischen Bezirkshauptmannschaft unterstützt, drang die Kommission in die jüdischen Häuser ein, erbrach Schränke und raubte Waren aller Art, insbesondere dem Privatgebrauche dienende Wäsche und Kleidungstücke, selbst ein “Strejmel” fiel dieser seltsamen Requisition zum Opfer. Eine Bestätigung uber die Wegnahme der Gegenstände wurde verweigert. Die Waren wurden bei den Salesianern deponiert. Erst das Eingreifen der jüdsichen, als Selbstwehr organisierten Jugend machte dem Treiben ein Ende.
Though the Jewish Chronicle, and, the Wochenschrift were published in countries within alliances that were at war with one another, during the early part of the Great War both publications occasionally featured news items about the military service and patriotism of Jews in “the enemy camp”. Such articles focused on Jews who received significant awards for military services in the armed forces of the opposing country, or, persons involved in unusual or singular military activity. Though such news items were relatively few in total number and decreased in frequency as the war horribly ground on, the very fact that such articles were even published – to begin with – was I think remarkable, and remarkably unapologetic.
Four examples of these articles follow.
The first item, published well over a year after the war’s beginning in August of 1914, is a survey of Jews in the British Army. The second and third articles relate to Major Alfred Dreyfus: His son Peter; Major Esterhazy (Charles Marie Ferdinand Walsin Esterhazy) the actual spy in the Dreyfus Affair; his nephew Emile. The fourth article, two Jewish aviators in the British armed forces, “Barnato” (Isaak Henry Woolf ‘Jack’ Barnato of the Royal Naval Air Service, and, “Cyril Davis”.
Like my other posts about the Wochenschrift, the articles below follow the same format of English-language translation first, then verbatim transcript of the article in German (in blue), next an image of the article as it appeared in the newspaper, and finally an image of the entire page in which the news item appeared.
Jews in the English Army
October 8, 1915
Issue 40, Page 747 (Issue page 11)
The Copenhagen “Jewish People’s Daily” writes from London: There are over 25,000 Jews in the English army. This fact is confirmed by Rabbi Herz and Rabbi Adler, who recently returned from the Belgian theater of war, as well as by the British Minister for War. There are now no fewer than 20,000 Jews at the front and no more than 5,000 Jewish soldiers in the military camps in England itself. Considering that there are 220,000 Jews in England in all, 10 per cent of the total Jewish population of England is now under arms, a comparatively very large number. Everywhere it is admitted that the Jews display great patriotism. They were the first to heed the war call. On the battlefields they demonstrated the courage to make sacrifices. “No English soldier has yet shown more bravery and ability than the Jewish,” was the opinion French said publicly. In the British War Office and everywhere, the devotion and sacrifice of the Jewish soldiers is recognized. Rabbis Herz and Adler made a special investigation and organized the Jewish soldiers to hold special services for them. In this way it was determined exactly how many soldiers are serving in the English army. Among the Jewish soldiers and officers are representatives of all strata of English Jewry, from the richest to the poorest: many sons of rabbis have already fallen. The Jewish aristocrats, like the Rothschild family and others, sent their sons into the army. An interesting fact is reported by the well-known Jewish writer Zangwill that 10 percent of the Zouaves (from Algiers) are Jews.
Juden in der englischen Armee
Aus London schreibt man der Kopenhagener “Jüdischen Volkszeitung”: Ueber 25,000 Juden befinden sich in der englischen Armee. Diese Tatsache wird von Rabbi Herz und Rabbi Adler, die vor kurzen vom belgischen Kriegsschauplatz zurückgekehrt sind, sowie auch vom englischen Kriegsminister bestätigt. An der Front befinden sich jetzt nicht weniger als 20,000 Juden und in den militärischen Lagern in England selbst nicht mehr als 5,000 jüdsiche Soldaten. Wenn mann in Betrach zieht, dass es in England im ganzen 220,000 Juden gibt, so stehen jetzt 10 Prozent der gesamten jüdsichen Bevölkerung Englands unter Waffen, eine verhältnismässig sehr grosse Zahl. Ueberall gibt man zu, dass die Juden grossen Patriotismus an den Tag legen. Sie waren die ersten, die dem Kriegsruf Folge geleistet haben. Auf den Schlachtfelderm bewiesen sie feltenen Opfermut. “Kein englischer Soldat hat bis jetzt mehr Tapferkeit und Fähigkeit bewiesen als der jüdische”, war die Meinung, die French öffentlich sagte. Im englischen kriegsministerium und überall erkennt man die Ergebenheit und Opferwilligkeit der jüdischen Soldaten an. Die Rabbis Herz und Adler stellten eine spezielle Untersuchung an und organisierten der jüdischen Soldaten, un für sie spezielle Gottesdienste abzuhalten. Auf diese Weise wurde genan festgestellt, wie viel Soldaten in der englischen Armee dienen. Unter den jüdsichen Soldaten und Offizieren befinden sich Vertreter aller Schichten des englischen Judentums, von den reichsten bis zu den ärmsten: viele Söhne von Rabbinern sind schon gefallen. Die jüdsichen Aristokraten, wie die Familie Rothschild und andere, schickten ihre Sohne in die Armee. Eine interessante Tatsache meldet der bekannte jüdsiche Schriftsteller Zangwill, dass 10 Prozent der Zuaven (aus Algier) Juden seien.
Alfred Dreyfus’ Son
May 19, 1916
Issue Number 20, Page 338 (Issue page 6)
The son of the exile from Devil’s Island, Artillery Lieutenant Peter Dreyfus, has been praised for his bravery before Verdun in the Order of the Day. Especially on the 26th, 27th, and 28th of February, but also in March, as an observation officer in the fiercest enemy fire, he maintained the connection with his battery and secured its own effective fire. Gustave Herve, who literally prints the words of the daily order in the “Victorie” (Volume 4), remarks: “What joy does that, after so much bitterness, mean for Father Alfred Dreyfus?” One can only agree with that, because no one in the world will want this late recognition for the officer so terribly abused by French militarism.
Alfred Dreyfus’ Sohn
Der Sohn des Verbannten von der Teufelsinsel, Artillerieleutnant Peter Dreyfus, ist wegen seiner Tapferkeit vor Verdun im Tagesbefehl gelobt worden. Besonders am 26, 27 und 28 Februar, aber auch im März het er als Beobachtungsoffizier im heftigsten feindlichen Feuer die Verbindung mit seiner Batterie aufrechterhalten und ihr eigenes wirksames Feuer gesichert. Gustave Herve, der in der “Victorie” (vom. 4) den Wortlaut des Tagesbefehles wörtlich abdruckt, bemerkt dazu: “Welche Freude mag das, nach soviel Bitterkeiten, für den Vater Alfred Dreyfus bedeuten?” Dem kann man sich nur anschliessen, denn niemand in der Welt wird dem vom französischen Militarismus so furchtbar misshandelten Offizier diese späte Anerkennung missgonnen wollen. (“Abend” v. 10 Mai)
The Dreyfus Affair
June 30, 1916
Issue Number 26, Page 8
The “Cry of Paris” writes: The “holy unity” has also devoured the Dreyfus Affair. Major Alfred Dreyfus commands artillery in a sector of Paris. His son Pierre has just been honored for his heroic behavior at Douaumont. His nephew Emil, the son of Mathieu Dreyfus, fell in the Champagne Battle and received the ribbon of the Legion of Honor. Colonel Paty de Clam and his sons received the War Cross. Captain Lauth was promoted to lieutenant colonel and is in Lorraine. And Esterhazy? Nobody knows what happened to him. Is he hiding under a false name? Is he dead? Nobody can answer these questions.
(Sous Lieutenant Emile Dreyfus, a member of the 32eme Regiment d’Artillerie de Campagne, died of wounds at Mourmelon-le-Grand, Marne, on October 22, 1915. He was born at Mulhouse, Haut-Rhin, on May 22, 1891. His name appears on page 30 of Les Israelites dans l’Armée Française. The two “Partie À Remplir Par Le Corps” cards pertaining to his casualty status, from the “Morts pour la France de la Première Guerre mondiale” (“Died for France in the First World War”) database, are shown below.)
Affaire Dreyfus
Der “Cri de Paris” schreibt: Die “heilige Einigkeit” hat auch die Dreyfus-Affäre verschlungen. Major Alfred Dreyfus kommandiert die Artillerie in einem Sektor von Paris. Sein Sohn Pierre wurde soeben wegen seines heroischen Verhaltens bei Douaumont ausgezeichnet. Sein Neffe Emil, der Sohn von Mathieu Dreyfus, fiel in der Champagne-Schlacht und erhielt das Band der Ehrenlegion. Oberst Paty de Clam und seine Söhne erhielten das Kriegskreuz. Hauptmann Lauth wurde zum Oberstleutnant befördert und steht in Lorhringen. Und Esterhazy? Was aus ihm geworden ist, weiss niemand. Versteckt er sich unter einem falschen Namen? Ist er tot? Niemand kann auf diese Fragen eine Antwort geben.
English Aviation Officers
June 30, 1916
Issue Number 26, Page 8
As aviation officers, the Jews Barnato and Cyril Davis have distinguished themselves in England. The “Jewish World” calls them the true “air people.”
Englische Fliegeroffiziere
Als Fliegeroffiziere haben sich in England die Juden Barnato und Cyril Davis ausgezeichnet. “Jewish World” nennt sie die wahren “Luftmenschen”.
A Book
Les Israelites dans l’Armée Française (Israelites [Jews] in the French Army), Angers, 1921 – Avant-Propos de la Deuxième Épreuve [Forward to the Second Edition], Albert Manuel, Paris, Juillet, 1921 – (Réédité par le Cercle de Généalogie juive [Reissued by the Circle for Jewish Genealogy], Paris, 2006
Two of the articles pertain to Wilhelm Frankl, one of which reveals that the German Jewish aviator had a younger brother living in Vienna. To these I’ve included some images from Heinz Nowarra’s 1967 biography of Frankl, The Jew With the Blue Max. (I picked up Nowarra’s book at the Smithsonian some years ago.)
Though there exist compilations of aerial victories and losses for the World War One air arms of the Allies (specifically covering the British Commonwealth, France, and the United States) and Germany (albeit solely comprising aviators’ names, not information about their aircraft), I don’t know if any such works have ever been compiled pertaining to the K.u.K. Luftfahrtruppen.
The articles appear in the same format as my other posts about the Wochenschrift: The English-language translation first, followed by a verbatim transcript of the article in German (in blue), then an image of the article as it appeared in the newspaper, concluding with an image of the entire page in which the news item appeared.
The Death of the Austrian Aviator Rosenthal
April 2, 1915
Issue Number 14, Page 3
The Lemberg newspapers, which appeared under Russian censorship, reported the death of the aviator Rosenthal as follows: Rosenthal came to Zolkiew during a reconnaissance flight and noticed that a Russian aviator was billeted in a house. He began bombing the house, but did no damage. When the Russian aviator recognized the enemy, he took off, and now a bitter duel with guns developed between the two aviators in the air. The result of this peculiar duel was that the Russian pilot, fatally wounded, fell to the ground with his aircraft and in the crash dragged Rosenthal’s plane with him. The Russian plane, which was of French manufacture, landed almost unharmed, while the Austrian plane was a veritable heap of rubble, from which the plane was pulled out, still alive but badly injured. Rosenthal suffered a fracture of the spine and passed away after a few minutes. Reporting on the Austrian pilot’s tragic end, Russian newspapers praised his boldness and heroism.
Der Tod des österreichischen Fliegers Rosenthal
Die unter russischer Zensur erscheinenden Lemberger Zeitungen brachten über den Tod des Fliegers Rosenthal folgende Darstellung: Rosenthal kam während eines Erkundungsfluges nach Zolkiew und bemerkte, dass in einem Hause ein russischer Flieger einquartiert war. Er begann das Haus mit Bomben zu belegen, die aber keinen Schaden anrichteten. Als der russiche Flieger den Gegner erkannte, stieg er auf, und nun entwickelte sich in den Lüften zwischen den beiden Fliegern ein Revolverzweikampf von grosser Erbitterung. Das Ergebnis dieses eigenartigen Duells war, dass der russiche Flieger, tötlich getroffen, mit seinem Apparat zu Boden stürzte und im Absturze das Flugzug Rosenthals mit sich riss. Das russiche Flugzeug, das französisches Fabrikat war, gelangte fast unversehrt zu Boden, das österreichische bildete dagegen einen wahren Trümmerhaufen, unter dem man den Flieger noch lebend, aber schwerverletzt hervorzog. Rosenthal hatte einen Bruch der Wirbelsäule erlitten und verschied nach wenigen Minuten. In den Berichten über das tragische Ende des österreichischen Piloten hoben die russischen Zeitungen dessen Kühnheit und Heldenmut anerkennend hervor.
The Hero of F-10
April 9, 1915
Issue Number 15, Page 5
“Egyenlösseg” reports: Corporal Ludwig Helfer, motor driver at Z. Flugpark, is the hero of the “F. 10”. “F 10” is an army flying machine on which Oberleutnant Osvath flew up from Rszeczow with Corporal Helfer on March 4 to bring mail and orders to Przemysl. After four hours of flight, they arrived at the besieged fortress. The lieutenant took orders and mail and they flew back. In Skala, the first lieutenant was directing the plane to land when a Russian patrol suddenly appeared and saw the “F. 10” under fire. The two pilots defended themselves with their pistols, but a bullet hit the gasoline reservoir 10 meters up and the machine exploded and crashed to the ground. An Austro-Hungarian patrol, which had meanwhile arrived, drove out the Cossacks and hurried to help the inmates of the flying machine. Lieutenant Osvath lay lifeless under the rubble. Ludwig Helfer, with four bullets in his body, was still fully conscious and with the last effort handed over the post and command of our patrol. After that he lost consciousness. In the Jaroslau hospital, where he has been cared for ever since, he received the second class silver medal for bravery.
Der Held des F. 10
“Egyenlösseg” berichtet: Korporal Ludwig Helfer, Motorführer beim Z. Flugpark, ist der Held des “F. 10”. “F 10” ist eine Flugmaschine unserer Armee, auf welcher Oberleutnant Osvath mit Korporal Helfer am 4 März von Rszeczow aufflog, um Post und Befehle nach Przemysl zu bringen. Nach vierstündigem Flug langten sie in der belagerten Festung an. Der Oberleutnant übernahm Befehle und Post und sie flogen zurück. In Skala dirigierte der Oberleutant die Maschine zur Landung, als eine plötzlich aufgetauchte russische Patrouille die abwärts sausende “F. 10” unter Feuer nahm. Die beiden Piloten verteidigten sich mit ihren Pistolen, eine Kugel traf jedoch in 10 Meter Höhe das Benzinreservoir und die Maschine explodierte und stürzte zu Boden. Eine inzwischen eingetroffene österreichisch-ungarisch Patrouille vertrieb die Kosaken und eilte den Insassen der Flugmaschine zu Hilfe. Oberleutnant Osvath lag leblos unter den Trümmern. Ludwig Helfer war mit vier Kugeln im Leibe noch bie Bewusztsein ünd übergab mit letzter Kraftanstrengung Post und Befehl unserer Patrouille. Hierauf verlor er das Bewusztsein. Im Jaroslauer Spitale, wo er seitdem gepflegt wird, erhielt er die silberne Tapferkeitsmedaille zweiter Klasse.
Field Pilot Lieutenant Mandl
April 7, 1916
Issue Number 15, Page 5
The “Fremdenblatt” (March 30, 1916) is asked by a higher active officer to publish the following obituary for Field Pilot Lieutenant Hans Mandl, who died in Görz: “The relentless Grim Reaper has demanded a new, noble sacrifice. The name Hans Mandl has a good reputation far beyond the borders of our homeland, as this young human life was full of duty and heroism. The achievements that he accomplished for the emperor and the empire are marked with golden pencils in the history of the fifth weapon, which played such a prominent role in the world war. Hans Mandl! All those whom knew, valued, and loved you are shaken, the only thing left to us is the memory of your amiable personality, but we will faithfully preserve it. Countless friends mourn at your grave; the air fleet, who lost one of their noblest; the whole fatherland, which you so dearly loved and so ardently defended!”
Feldpilot Oberleutnant Mandl
Von einem höheren aktiven Offizier wird das “Fremdenblatt” (30. Marz 1916) um Veröffentlichung folgenden Nachrufes für den bei Görz gefallenen Feldpiloten Oberleutnant Hans Mandl gebeten: “Der unerbittliche Sensenmann hat ein neues, edles Opfer gefordert. Weit über die Gaue unserer Heimat hinaus hat der Name Hans Mandl einen guten Klang, war doch dieses junge Menschenleben vollausgefüllt von Pflichterfüllung und Heldentum. Die Leistungen, die er für Kaiser und Reich vollbrachte, sind mit goldenen Griffel in der Geschichte der am Weltkriege so hervorragend beteiligten fünfsten Waffe eingezeichnet. Hans Mandl! Alle, die wir dich kannten, schätzten und liebten, sind erschüttert, uns bleibt nur die Erinnerung an deine liebenswürdige Persönlichkeit, die aber wollen wir treulich bewahren. An deinem Grabe trauern zahllose Freunde, die Luftflotte, die einen ihrer Vornehmsten verloren, das ganze von dir so heiss geliebte und heiss verteidigte Vaterland!”
The following brief sketch of Lieutenant Mandl’s life and military service isn’t from Dr. Bloch’s Öesterreishische Wochenschrift, instead having been published in the 1916 edition of the German aviation journal Flugsport. I found the text and image via Oogle Books.
Aviation Illustrated Technical Journal for the Whole of Aviation
Oskar Ursinus – Frankfurt am Main
1916
Field pilot Lieutenant Hans Mandl is killed. Field pilot Hans Mandl, first lieutenant in Fortress Artillery Regiment No. 4, died a hero’s death in a flight near Gorizia. Mandl, who was only 29 years old, was one of the best and most efficient Austrian pilots. In 1912 he was assigned to the Air Corps, passed the field pilot’s examination on February 24, 1913 and then worked as a flight instructor in Wiener-Neustadt until the outbreak of war. On August 24, 1913, Mandl, who was still a lieutenant at the time, made the flight from Wiener-Neustadt via Graz to Ljubljana. This was the second crossing of the Pemmering in an airplane and the first flight over this long distance, which Mandl flew in three and a half hours at an average speed of over a hundred kilometers. For his outstanding service in the war he was awarded the Order of the Iron Crown, third class, and recently the Signum laudis.
Flugsport Illustriert-Technische Zeitschrift fur das Gesamte Flugwesen von Oskar Ursinus – Frankfurt am Main
Feldpilot Oberleutnant Hans Mandl gefallen. Feldpilot Hans Mandl, Oberleutnant im Festungsartillerieregiment Nr. 4, hat bei einem Fluge in der Nahe von Görz den Heldentod gefunden. Mandl, der erst im 29. Lebensjahre stand, war einer der besten und tüchtigsten Österreichischen Flieger. Im Jahre 1912 liess er sich dem Fliegerkorps zuteilen, legte am 24. Februar 1913 die Prüfung als Feldpilot ab und war dann bis zum Ausbruch des Krieges als Fluglehrer in Wiener-Neustadt tätig. Am 24. August 1913 hatte Mandl, damals noch Leutnant, den Flug von Wiener-Neustadt über Graz nach Laibach gemacht. Es war dies die zweite Ueberquerung des Pemmerings im Flugzeug und der erste Flug über diese weite Strecke, welche Mandl in dreieinhalb Stunden mit einer Durchschnittsgeschwindigkeit von über hundert Kilometer durchflog. Für seine hervorragenden Leistungen im Kriege wurde er durch die Verleihung des Ordens der Eisernen Krone dritter Klasse und kürzlich durch die Verleihung des Signum laudis ausgezeichnet.
Here’s the cover of Flugsport’s 1916 edition…
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Lieutenant Mandl crashed to earth east of Gorizia, Italy, near the source (head) of the Lijak Stream, within present-day Slovenia, during an interregnum between the fifth and sixth Battles of the Isonzo. In this air photo, the head of the Lijak Stream appears near the very center of the image. The stream itself flows to the southwest, and can be seen – as a narrow and irregular strip of vegetation – just to the right (east) of a small airstrip in the lower left center of the image.
Zooming out, you can see the Lijak Stream’s head near the right edge of the image. The stream itself (farmland to the right and forest to the left) flows south-southwest, and is crossed by highway 444. The white line running north-northeast to west-southwest in the left side of the image is the national border between Slovenia to the east and Italy to the west. The cities of Nova Gorica and Gorizia are respectively situated on opposite sides of the border.
This map, at the same scale as the above photo, shows the geography of Gorizia and Nova Gorica.
At an even smaller scale, this map shows the border between Italy and Slovenia. The two above-mentioned cities are situated near the center of the map.
Five images of the spot where Lt. Mandl crashed, and, a plaque in his memory mounted upon on a rock wall at the site, can be viewed at Mihel Spomemnik’s August, 2005 post at Pro Hereditate 1915-1917 (“avstroogrskemu pilotu nadporočniku Hansu Mandlu” [“Austro-Hungarian pilot Lieutenant Hans Mandel”]). As described at the post, “Tekstovni opis V bližini izvira potoka Lijak stoji večja skala, na kateri je pritrjena napisna plošča, postavljena v spomim na sestreljenega avstroogrskega pilota Hansa Mandla.” (“Near the source of the stream Lijak there is a larger rock, on which is attached an inscription plaque, erected in memory of the downed Austrian pilot Hans Mandel.”)
The monument bears this inscription:
He stormed in front of the enemies on March 30, 1916 Kaiserliche und Königliche First Lieutenant HANS MANDL Knight of the Iron Cross III Class Cross of Military Merit – Old Reward Files In 1914, 1915 and 1916 Austria’s best flyer. ——————————— Dedicated by Flying (?) 19
Original German text:
Hier stürmte vor dem
Feinde am 30. März 1916
der k. u. k. Oberlt
HANS MANDL
Ritter des E.K.III Kl.
M. V. K. A. B. A.
In den Jahren 1914,15 u. 16
Östr. bester Flieger.
——————————–
gew. von der Fliegerad. 19
As described below by Harald D. Groller in St. Radegund. A Styrian health resort and its history, Lieutenant Mandl is buried at the Sankt Radegund Cemetery. The municipality of St. Radegund (for Sankt Radegund (English: Saint Radegund)) is in the district of Braunau am Inn in the Austrian state of Upper Austria. The cemetery itself is located at Braunau am Inn, Braunau am Inn Bezirk.
“Anyone who knows the St. Radegund cemetery a little better will perhaps have noticed one of the most peculiar gravestones in the country: it is that of the brothers Dr. Viktor Mandl, judge in Fürstenfeld, who had already fallen in November 1914 in Galicia, and Lieutenant Colonel Hans Mandl, who fell in March 1916 in the southern theater of war. Both dead were sons of the St. Radegund spa director at the time.
As the gravestone makes it easy to guess, Hans Mandl was one of the flying aces of his time. In 1913 he became the second Austrian to fly over the Semmering and he was the pilot of the first Austrian long-distance flight from Vienna to Ljubljana, although this triumph was diminished by the fact that the plane burned down on the return flight. Hans Mandl was also the first Austrian pilot to fly one – and then several – loops, thereby writing sports history. In the years 1914 to 1916 the best Austrian pilot, he crashed on March 21, 1916 on the Isonzo front near Gorizia and died.”
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Wer den St. Radegunder Friedhof etwas näher kennt, dem wird vielleicht schon einer der eigenartigsten Grabsteine des Landes aufgefallen sein: Es handelt sich um jenen der Brüder Dr. Viktor Mandl, Richter in Fürstenfeld, der bereits im November 1914 in Galizien gefallen war, und des Oberstleutnants Hans Mandl, gefallen im März 1916 am südlichen Kriegsschauplatz. Beide Gefallenen waren Söhne des damaligen St. Radegunder Kurdirektors.
Wie der Grabstein unschwer erahnen lässt, handelt es sich bei Hans Mandl um eines der Fliegerasse seiner Zeit. Ihm gelang es 1913 als zweitem Österreicher, den Semmering zu überfliegen, und er war der Pilot des ersten österreichischen Langstreckenfluges von Wien nach Laibach, wobei dieser Triumph dadurch geschmälert wurde, dass das Flugzeug beim Start zum Rückflug abbrannte. Hans Mandl war auch der erste österreichische Pilot, der einen – und gleich darauf mehrere – Loopings flog und damit Sportgeschichte schrieb. In den Jahren 1914 bis 1916 bester österreichischer Flieger, stürzte er am 21. März 1916 an der Isonzofront bei Görz ab und kam dabei ums Leben.
Harald Groller’s article includes a photograph of the eagle-headed monument erected at the grave of the Mandl brothers, as shown in this 2017 photo by HLK / Meinhard Brunner. The fact that Hans Mandls’ death in combat was reported upon in Dr. Bloch’s Öesterreishische Wochenschrift, yet he and his brother were buried in a Christian cemetery, suggests that the though the family were Jews, by the advent of the First World War the family’s ties to or affiliation with the Jewish community – whether in terms of religion, history, community, kinship, or simple feeling – had attenuated to the point of dissolution.
…and so I wonder: Will an as-yet-unknown film director, years or decades from 2023 – if movies continue to exist – make a parallel, non-saccharin, non-Spielbergian visual chronicle about the Jews of the United States, viewed through the multi-generational chronicle of a single family’s history?
This article pertains to Vizefeldwebel Frankl’s shooting down of BE2c 4109 of No. 7 Squadron. On an Artillery Registration Flight, the aircraft departed at 2:10 P.M. and was shot down in flames, crashing at Ploegsteert Wood. 2 Lt. Edward G. Ryckman and 2 Lt. John R. Dennistoun were both killed.
Wilhelm Frankl
May 19, 1916
Issue Number 20, Page 6
The daily report of the German Supreme Army Command reported on 6 May:
South of Varneton, on May 4th, Vice Sergeant Frankl shot down an English biplane, knocking out his fourth enemy aircraft. His majesty has expressed his appreciation for the achievements of the able aviator by promotion to officer.
Pilot William Frankl has previously been awarded the Iron Cross I and 2 Class.
Wilhelm Frankl
Der Tagesbericht der deutschen Obersten Heeresleitung berichtete am 6 Mai: Südlich von Varneton hat Vizefeldwebel Frankl am 4 Mai eine englischen Doppeldecker abgeschossen und damit sein viertes feindliches Flugzeug ausser Gefecht gesetzt. Seine Mjestät hat seiner Anerkennung für die Leistungen des tüchtigen Fliegers durch die Beförderung zum Offizier Ausdruck verliehen. Flugzeugführer Wilhelm Frankl wurde bereits früher mit den Eisernen Kreuze I und 2 Klasse ausgezeichnet.
There appear to have been two picture postcards created with formal portraits of Wilhelm Frankel. One of these cards bears an image of Frankl standing before an Albatross while wearing a heavy coat, bearing the date “31.1.1917” in large script at the bottom of the card.
Photographic postcard depicting the Jewish-German pilot Wilhelm Frankl, hand-signed by him. Berlin: W. Sanke, [1916 or 1917].
In the picture, Frankl is seen in the uniform of the German Air Force, wearing the Pour le Mérite decoration on his neck and the Iron Cross on his chest. The postcard is signed at lower recto by Frankl (W. Frankl) and inscribed on verso. Appearing alongside the addressee’s address is a stamp of the fourth squadron of the German Air Force.
Wilhelm Frankl (1893-1917) is considered the most famed Jewish fighter pilot of World War I. He started studying aviation immediately after graduating from school and in 1913 earned pilot’s license number 49. With the outbreak of World War I, he was recruited to the fourth squadron (Jagdstaffel 4) of the German Air Force and quickly proved to be a brilliant fighter pilot (he is credited with 20 aerial victories throughout the war, three of them on the same day). For his successes, Frankl was awarded the highest order of merit of the German army – the Pour le Mérite and the Iron Cross. On April 8, 1917, during a series of daring combat maneuvers, his aircraft began falling apart in the air and Frankl fell to his death. He was 23 when he died.
Due to his untimely death, Frankl’s signatures are extremely rare.
Approx. 8.5X14.5 cm. Good condition.
(This isn’t a “plug” for Kedem. Rather, I always try to provide links and citations to the sources of the images in my posts, regardless of the source!)
The following three pictures are among the nineteen illustrations in Heinz J. Nowarra’s 1967 biography of Wilhelm Frankl, The Jew With The Blue Max. The three pictures are accompanied by their original captions.
“Oberleutnant Buddecke, leader of Jasta 4, and Frankl at Vaux.”
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“Lt. Frankl testing the Pfalx D Vi.”
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“The first new Albatross D III sent to Jasta 4 at Hivry-Circourt. January, 1917.”
Lieutenant Wilhelm Frankl
August 18, 1916
Issue Number 33, Page 4
Lieutenant Wilhelm Frankl, who was awarded the Order Pour le Merite by Kaiser Wilhelm in recognition of his outstanding achievements as a flying officer after his participation in the successful air battles south of Baupaume on August 9, is a Hamburger and is 22 years old. The youngest knight of the order Pour le merit had distinguished himself as a sportsman and especially as an aviator even before the beginning of the war. He had volunteered for military service, aspired to be assigned to the airship department and passed his pilot’s exam with distinction. His activities during the war began as a vice sergeant; he had already shot down half a dozen enemy aircraft in aerial combat and had been promoted to lieutenant and awarded the Iron Cross, first and second class. The number of enemy planes he has neutralized has now reached eight. Lieutenant Wilhelm Frankl is no stranger to Vienna. Both in aeronautical circles and in society, to which he occasionally repeated. Visits to his brother in Vienna found connections; the bold young aviator is well known. His brother is the head of the business building on the corner of Kärntnerstrasse and Schwangasse, which deals in Persian and antique carpets. Hermann Frankl also enlisted at the beginning of the war, but was then released from military service. He and those around him follow his younger brother’s activities as a pilot with understandable interest.
Leutnant Wilhelm Frankl
Leutnant Wilhelm Frankl, der in Anerkennung seiner hervorragenden Leistungen als Fliegeroffizier nach seiner Beteiligung an den erfolgreichen Luftkämpfen südlich von Baupaume am 9 August vom Kaiser Wilhelm mit dem Orden Pour le merite ausgezeichnet wurde, ist ein Hamburger und steht im 22 Lebensjahre. Der jüngste Ritter des Ordens Pour le merit hat sich schon vor Beginn des Krieges als Sportsmann und namentlich als Flieger hervorgetan. Er hatte sich freiwillig zum Militärdienste gemeldet, strebte seine Zuteilung zur Luftschifferabteilung an und legte das Piloteneramen mit Auszeichnung ab. Als Vizefeldwebel begann seine Tätigkeit im Kriege, ein halbes Dutzend feindliche Flugzeuge hatte er bereits im Luftkampfe abgeschossen und war zum Leutnant befordert und mit dem Eisernen Kreuz erster und zweiter klasse ausgezeichnet worden. Nunmehr hat die Zahl der von ihm unschädlich gemachten feindlichen Flugzeuge die Ziffer acht erreicht. Leutnant Wilhelm Frankl ist in Wien nicht fremd. Sowohl in den aeronautischen Kreisen als auch in der Gesellschaft, zu der er gelegentlich wiederholter. Besuche bei seinem Bruder in Wien Beziechungen fand, ist der kühne junge Flieger bekannt. Sein Bruder ist der Chef des an der Ecke der Kärntnerstrasse und der Schwangasse befindlichen Geschäftshauses, der mit persischen und antiken Teppichen Handel treibt. Auch Hermann Frankl war zu Beginn des Krieges eingerückt, wurde aber dann aus dem Kriegsdienste entlassen. Er sowie seine Umgebung verfolgen mit begreiflichem Interesse die Tätigkeit des jüngeren Bruders als Flieger.
Flyer – Lance Corporal Robert Fried
December 29, 1916
Issue Number 51, page 6
Robert Fried from Budapest is a well-known motor and two-wheeled biker; who won the first prize in various races. In the Ljubljana Military Bicycle Race he won the prize honored by Honvedminister [Royal Hungarian Army National Defense Minister] Baron Samuel Hazai. The first mobilization met him as an active soldier of a Vienna air force regiment. He came to the Serbian theater of war, where he performed successful reconnaissance services. From there he came to the Italian theater of war, took part in the bombardment of the Italian cities. Then he was transferred to the Russian front, carried out here also successful enlightenment, for which he was awarded by the German Emperor with the Iron Cross second class. Now he is proposed for promotion and distinction. As “Egyenloseg” reports, Fried’s three brothers are still on different fronts, where they have already distinguished themselves.
Flieger-Gefreiter Robert Fried
Robert Fried aus Budapest ist ein bekannter Motor- und Zweirad-Wettfahrer; der in verschiedenen Wettfahrten den ersten Preis gewann. In dem Laibacher Militär-Fahrrad-Wettfahren gewann er den vom Honvedminister Baron Samuel Hazai gewidmeten Preis. Die erste Mobilisierung traf ihn als aktiven Soldaten eines Wiener Fliegerregiments. Er kam auf den serbischen Kriegsschauplatz, wo er erfolgreiche Ausklärungsdienste leistete. Von dort kam er auf den italianischen Kriegsschauplatz, hat an der Bombardierung der italianischen Städte teilgenommen. Dann wurde er an die russische Front versezt, führte auch hier erfolgreiche Aufklärungen durch, wofür er vom deutschen Kaiser mit dem Eisernen Kreuz zweiter Klasse ausgezeichnet wurde. Jetzt ist er zur Beförderung und Auszeichnung vorgeschlagen. Wie “Egyenloseg” berichtet, sind noch drei Brüder des Fried an verschiedenen Fronten, wo sie sich bereits ausgezciehnet haben.
A Little Bit of Flying
May 18, 1917
Issue Number 19, Page 9
Lieutenant Rosin from Freiburg i. B., the son of the local Geh. Council Prof. Dr. Rosin, a Jew, was awarded the Iron Cross, First Class, in the air arm for excellence in aerial combat. The war correspondent of the “Frankfurter Zeitung” tells about the reason for this: “On the same night as Laon was hit with bombs, a German plane received the order to drop a load of 500 kilograms of dynamite on an important traffic point behind the enemy front. He rose, seeking his target but unable to explore in the rising mist, he flew back to catch a better hour. Above Laon he saw detonation points from anti-aircraft guns in the air and soon discovered the French squadron in question. Then an idea occurs to him: carefully he hangs on the squadron’s tail and follows it unnoticed in the darkness over the enemy line. He’s confident that people will take him for a keen Frenchman, and I think he was. It wasn’t long before he saw the landing lights from the French airdrome below. The pilots of the squadron went gliding to the ground and our plane was the last to prepare for it. With strange awkwardness he steered quite close over the hangar, dropped his load from a very short distance, maybe only 50 meters, jerked up the controls and disappeared into the night. The explosive charge, fitted with a 60-second timer, detonated precisely and with terrible effect.”
Ein Fliegerstückchen
Leutnant Rosin aus Freiburg i. B., der Sohn des dortigen Geh. Rats Prof. Dr. Rosin, ein Jude, wurde bei einer Fliegertruppe wegen herrvoragender Leistungen im Luftkampf mit dem eisernen Kreuz erster Klasse ausgezeichnet. Ueber die Veranlassung hiezu erzählt der Kriegsberichterstatter der “Frankfurter Zeitung”: “In derselben Nacht als Laon mit Bomben heimgesucht wurde, erhielt ein deutscher Flieger den Auftrag, eine Ladung von 500 Kilogramm Dynamit auf einen wichtigen Verkehrspunkt hinter der feindlichen Front abzuwverfen. Er stieg auf, suchte sein Ziel, konnte es aber im aufstiegenen Nebel nicht erkunden und flog zurück, um eine bessere Stunde wahrzunehmen. Ueber der Höhe von Laon sah er Sprengpunkte von Abwehrgeschützen in der Luft und entdeckte auch alsbald das betroffene franzüsische Geschwader. Da kommt ihm ein Gedanke: vorsichtig hängt er sich dem Geschwader an den Schwanz und folgt ihm unbemerkt in der Dunkelheit über die feindliche Linie. Er vertraut darauf, dass man ihn für einen ausgepichten Franzosen halten werde, und so war es wohl auch. Nicht lange, so sah er unter sich die Landungsfeuer des französischen Flughafens. Die Piloten des Geschwaders gingen im Gleitflug zur Erde und als letzter schickte sich auch unser Flieger scheinbar dazu an. Er steurte in sonderbaren Ungeschick recht nahe über die Flugzeugschuppen hin, liess-aus geringster Entfernung, 50 Meter vielleicht nur, seine Ladung fallen, riss die Steuerung hoch und entschwand in der Nacht. Die Sprengladung, mit 60 Sekunden-Zeitzünder versehen, krepierte genau und mit furchtbarer Wirkung.”
Aviation Officers
June 29, 1917
Issue Number 25, Pages 410-411 (Issue pages 6-7)
At the. 13d. M. the first lieutenant in the Radetzky Hussars Maximilian Bardach Edler v. Shlumberg fell from a height of 150 meters and died instantly. Lieutenant v. Bardach son of the deceased hussar major Wolf Bardach Edlen v. Shlumberg, was mustered from the Maerisch-Weisskirchen cavalry cadet school at the age of 18. Since the outbreak of war he fought almost continuously in various theaters of war and was awarded twice for brave behavior in front of the enemy, in 1914 with the signum laudis and in 1916 with the military cross of merit. On May 15, 1917, after voluntarily reporting, he was sent to the Air Officers’ School, where he died just before completing his training. The body was found on 15 d. M. was transferred to Vienna with all military honors, with the participation of his superiors, comrades and the civilian population. In the air, aviators circling the funeral procession gave the last escort to their dead comrade. The burial in Vienna took place on Sunday, 17 d. M., in the central cemetery (Isr. department) in all silence, only in the presence of the closest relatives, the former cavalry division officer of the deceased, FML Baron Peteani, the deputations of the Count Radetzky Hussar Regiment and the Air Officers School as well as some comrades and friends, in one of Heroes’ grave dedicated to the Israelite religious community. Lieutenant Maximilian Bardach Edler v. Shlumberg was well known in sports circles as a successful cavalryman, had won prizes as a jumper at various cavalry events, and was extremely popular for his cheerfulness, camaraderie, and friendliness.
Herr Fritz Steiner, lieutenant in an air company, owner of the signum laudis with the swords and the silver medal for bravery first class, found his death in the air on March 20th, 24 years old, in the northern theater of war.
Fliegeroffiziere
Am. 13 d. M. ist der Oberleutnant bei den Radetzky-Husaren Maximilian Bardach Edler v. Shlumberg aus einer Höhe von 150 Meter abgestürzt und sofort tot liegen geblieben. Oberleutnant v. Bardach Sohn des verstorbenen, 1866 mit der goldenen Tapferkeitsmedaille auszgezeichneten Husarenmajors Wolf Bardach Edlen v. Shlumberg, wurde mit 18 Jahren aus der Kavalleriekadettenschule Mährisch-Weisskirchen ausgmustert. Seit Kriegsausbruch kämpfte er fast ununterbrochen auf verschiedenen Kriegsschauplätzen und wurde für tapferes Verhalten vor dem Feinde zweimal, 1914 mit dem Signum laudis, 1916 mit dem Militär-verdienstkreuze ausgezeichnet. Am 15 Mai 1917 wurde er nach freiwilliger Meldung in die Fliegeroffiszierschule kommandiert, wo ihm knapp vor Beendigung seiner Ausbildung der Fleigertod ereilte. Die Leiche wurde am 15 d. M. mit allen militärischen Ehren unter grosser Beteiligung seiner Vorgesetzten, Kameraden und der Zivilbevölkerung nach Wien überführt. In den Lüften gaben Flieger, den Trauerzug umkreisend, ihrem toten Kameraden das letzte Geleite. Die Beisetzung in Wien erfolgte Sonntag, den 17 d. M., auf dem Zentralfriedhofe (isr. Abteilung) in aller Stille, bloss in Anwesenheit der engsten Angehörigen, des ehemaligen Kavalleriedivisionnärs des Verstorbenen, FML Baron Peteani, der Abordnungen des Husarenregiments Graf Radetzky und der Fliegeroffizierschule sowie einiger Kamerden und Freunde, in einem von der israelitischen Kultusgemeinde gewidmeten Heldengrabe. Oberleutnant Maximilian Bardach Edler v. Shlumberg war in Sportkreisen als erfolgreicher herrenreiter sehr bekannt, hatte bei verschiedenen kavalleristischen Veranstaltungen als Preisspringer Preise erworben und war wegen seines Frohsinnes, seiner Kameradschaftlichkeit und Liebenswurdigkeit ausserordentlich beliebt.
Herr Fritz Steiner, Leutnant bei einer Fliegerkompagnie, Besitzer des Signum laudis mit den Schwertern und der silbernen Tapferkeitsmedaille erster Klasse, fand am 20 d M, 24 Jahre alt, auf dem nördlichen Kriegsschauplatz den Tod in den Lüften.
Tenth Award of a Jewish Aviation Lieutenant
July 20, 1917
Issue Number 28, Page 456 (Issue page 4)
Flight Lieutenant Hermann Back, son of the late Smichow Rabbi Dr. S. Back has received the Iron Cross First Class for excellence in the Asian theater of war as the tenth war award.
Zehnte Auszeichnung eines jüdischen Flieger-Oberleutnants
Fliegeroberleutnant Hermann Back, Sohn des verstorbenen Smichower Rabbiners Dr. S. Back, hat für hervorragende Fliegerleistungen auf dem asiatischen Kriegsschauplatz als zehnte Kriegsauszeichnung das eiserne Kreuz erster Klasse erhalten.
Heroic Death of a Jewish Aviator
August 16, 1918
Issue Number 32, Page 5
We are written from Gloggnitz:
The family of the board of directors of our busy southern railway station, Herr Imperial Council Anton Zinner, has suffered a heavy and bitter loss. At the youthful age of only 23 years, the hopeful, elder of the two sons, Lieutenant Karl Zinner, died a heroic death as a pilot on the south-west front after being severely wounded in an air battle on 6th March. After graduating from middle school in Wiener-Neustadt, where he was one of the most diligent and attentive students of the religion professor Landau, Lieutenant Karl Zinner immediately enlisted for military service and volunteered as an officer for the air force. He held the Military Merit Cross, the Signum laudis, the silver and bronze medals for bravery and the Karl Troop Cross. Now the terrible fate of war has abruptly torn him from his deeply mourning family and from the fatherland, for the glory of which he fought heroically. The young officer will have an honorable place in the hero book of the Austro-Hungarian army alongside the numerous other Jewish sons of heroes whom we can draw the attention of our hateful opponents to.
Heldentod eines judischen Fliegersoffiziers
Aus Gloggnitz wird uns geschrieben:
Einen schweren und herben Verlust hat die Familie des Vorstandes unserer verkehrsreichen Südbahnstation, Herrn kaiserl. Rates Anton Zinner, erlitten. Im jugendlichen Alter von nur 23 Jahren hat der hoffnungsvolle, ältere der zwei Söhne, Herr Leutnant Karl Zinner, an der Südwestfront nach schwerer Verwundung im Luftkampfe am 6 d M. den Heldentod als Flieger gefunden. Leutnant Karl Zinner ist nach Absolvierung der Mittelschule in Wiener-Neustadt, wo er einer der fleissigisten und aufmerksamsten Schüler des Religionsprofessors Landau war, sofort zur militärischen Dienstleistung eingerückt und meldete sich als Offizier freiwillig zur Fliegertruppe. Er besass das Militärverdienstkreuz, das Signum laudis, die silberne und bronzene Tapferkeitsmedaille und das Karl-Truppenkreuz. Nun hat ihn das grause Kriegsgeschick seiner tieftrauernden Familie und dem Vaterlande, für dessen Ruhm er heldenhaft kämpfte, jäh entrissen. Der junge Offizier wird im Heldenbuche der österreichisch-ungarischen Armee neben den zahlreichen anderen jüdsichen Heldensöhnen, auf die wir unsere hasserfüllten Gegner aufmertsam machen können, einen ehrenvollen Platz einnehmen.
Otherwise…
Some Books…
Bailey, Frank W., and Coney, Christopher, The French Air Service War Chronology 1914-1918, Grub Street, London, England, 2001
Henshaw, Trevor, The Sky Their Battlefield – Air Fighting and The Complete List of Allied Air Casualties From Enemy Action in The First War, Grub Street, London, England, 1995
Nowarra, Heinz J., The Jew With The Blue Max, John W. Caler, Sun Valley, Ca., 1967
Hans Mandl …
… Pro Hereditate 1915-1917 (“avstroogrskemu pilotu nadporočniku Hansu Mandlu” [“Austro-Hungarian pilot Lieutenant Hans Mandel”]), by Mihel Spomenik, August, 2005
Harald D. Groller, Hans Mandl. In: Bernhard A. Reismann / Harald D. Groller (Hgg.), St. Radegund. Ein steirischer Kurort und seine Geschichte, Bd. 2 (St. Radegund 2016), 287–289, hier 287f. [Groller, Harald D., “Hans Mandl”, In: Bernhard A. Reismann / Harald D. Groller (eds.), St. Radegund. A Styrian health resort and its history, vol. 2 (St. Radegund 2016), 287-289, here 287f.]
Reismann, Bernhard A., “Der Erste Weltkrieg im Schöcklland”, (in) Mitteilungen der Korrespondentinnen und Korrespondenten der Historischen Landeskommission für Steiermark, Robert F. Hausmann im Auftrag der Historischen Landeskommission für Steiermark [“The First World War in Schöcklland”, (in) Communications of correspondents and correspondents of National Historical Commission for Styria“, Published by Robert F Hausman on behalf of the Historical State Commission for Styria], Graz, Austria, 2017 (p. 55)
… Haaretz (“In Germany, a Fight to Preserve the Grave of a Jewish Flying Ace Erased by the Nazis”, by Ofer Aderet, Feb. 28, 2021) ((yeah, yeah; I know it’s Haaretz, but still, this is worthwhile…))
… Kedem Auction House (“Postcard Hand-Signed by Pilot Wilhelm Frankl – The Jewish Flying Ace of the German Air Force – World War I”)
… flickr (“Voisin Canon (SFA number V.991) was shot down by Leutnant Frankl on 10 January 1916 near Woumen (Belgium).”)
Then, one evening, he sat in a train travelling westward and felt as if he was not making this journey of his own free will. Things had turned out as they always had in his life, as indeed much that is important does in the lives of others, who are deceived by the more noisy and deliberate nature of their activities into believing that an element of self-determination governs their decisions and transactions. However, they forget that over and above their own brisk exertions lies the hand of fate.
And if the forest should fall, will it be remembered?
The Great War ended over one hundred years ago, though its political, cultural, and perhaps even theological impact (the latter in a secular guise) have persisted to the present, and doubtless will continue – even if in muted and unrecognized form – into the future. Typical of transformative civilizational events, the war has inspired and generated an incalculably expansive body of literature – fiction; personal memoirs; poetry; unpublished manuscripts and personal correspondence; historical studies; archival records – the volume of which is an indirect measure of the scope of its effects.
Such for “the world” in general, and as much for the Jewish people as well. As described by David Vital in his magisterial overview of European Jewish history A People Part – A Political History of the Jews in Europe, 1789-1939, during an era of confident if not exuberant nationalistic feeling among both the Allied and Axis powers, the war provided the opportunity for the Jews of Europe and the United States (even to some extent among the Jews of Imperial Russia) to manifest – no more or less than other peoples – sincerely felt feelings of patriotism undergirded by an ethos of acculturation and assimilation.
Regardless and perhaps in spite of the war’s outcome, in terms of trauma and human suffering, what’s particularly notable about the postwar era is the profusion of compilations of historical information concerning Jewish military service, created by individuals, Jewish communities, and organizations of Jewish veterans, within countries that comprised both the Allies and Central Powers. Among the Allies, such compilations covered military service by Jews in the British Commonwealth (the content of which overlapped onto a monograph about the military service of Jews in both Australia and New Zealand), Bulgaria, France, Italy, and Serbia. No such works were created about the military service of the Jews of the United States (I rectified that astonishing absence a few years ago; see here and here), or, to the best of my knowledge, Belgium, Greece, Romania, and Russia.
Of the four countries that comprised the Central Powers (the Austro-Hungarian Empire, Bulgaria, Germany, and the Ottoman Empire) parallel books about Jewish military service were limited to Bulgaria and Germany.
And in this, we find a forest of memory that is fallen and long-forgotten: That of the Empire of Austria-Hungary, the multi-national state formed from an alliance between those two nations that was formed in 1867 and survived until the 31st of October, 1918. According to Martin Gilbert’s Atlas of Jewish History, the Jewish military contribution in the Austro-Hungarian Empire – 320,000 in service, with 40,000 dead – far exceeded that of Imperial Germany, or, that of the British Commonwealth, France, and the United States combined. Military service and casualties among the Jews of the Empire were second in gravity only to the terrible military toll incurred by the Jews of Imperial Russia, from whom of the 650,000 in military service, 100,000 lost their lives.
And with this; and in spite of this; and probably because of this: the Empire’s dissolution, and I’d think its social and cultural effects on the Jews of the newly autonomous Austria, and, Hungary; the nominal fact that the Empire no longer existed, no compilation (to the best of my knowledge) about the military service of Austro-Hungarian Jewry was ever created, or would be created. The following video places this in perspective…
But, even in 2023 and beyond, there might be a way to created such a record. It would be approximate. It would be incomplete. It would be open-ended. But, a nominal record of Jewish military service in the Austro-Hungarian Empire it would nonetheless be. This would be via the newspaper Dr. Bloch’s Oesterreichische Wochenschrift, created (as implied by the title!) by Rabbi Joseph Samuel Bloch.
As part of the Digital Collection (Digitale Sammlungen) of Goethe University of Frankfurt am Main, this newspaper, “…was originally founded with the intention of using an offensive organ to put the enemies of the Jews in their place.” “The newspaper, under its editor of many years, was primarily directed against the influential, openly anti-Semitic Christian-social movement around Karl Lueger. Another focus of the “Österreichische Wochenschrift”, which became the official organ of the Viennese religious community soon after its founding, was the often very sharp criticism of Zionism, whose colonization plans the orthodox scholar Bloch supported in principle, but whose leaders he accused of domestic political misconduct in the implementation accused of their program.” Published weekly between 1884 and 1920, the periodical is available through the University’s Judaica Section under the Compact Memory heading, here, the University’s holdings encompassing the years 1891 (Volume 8 – January 2, 1891) through 1920 (Volume 37 – February 20, 1920).
Fortunately, I had the time to create such a record. Or, more aptly phrased, I made the time to create such a record. As described in my post about identifying Jewish military casualties of the First World War, during the early 2000s, while in the corporate world, I encountered a situation that was – by all stereotypical standards of “cubicle-land” – entirely unexpected. Rather then being utterly deluged with work, I found myself in the opposite situation: For many months, I simply had nothing to do. And so, while perusing the Internet for websites pertaining to Jewish and military history, I discovered Goethe University’s Digital Collection, and there, along with Aufbau, Dr. Bloch’s Oesterreichische Wochenschrift. Realizing that the opportunity would not again arise,I reviewed each and every issue of the newspaper published between August, 1914, and December, 1918, in an effort to identify all (seriously!)news items, articles, essays, and other items published during that time interval pertaining to Jewish military service in the Austro-Hungarian Empire, as well as in Germany, or even the armed forces of the Allies.
In this endeavor, I discovered over such 3,500 items. A year-by-year tabulation follows below:
But what about Rabbi Joseph Bloch the person; himself? The Wikipedia record for Rabbi Bloch, largely based on the 1901-1906 entry in The Jewish Encyclopedia, provides an overview of his family background, early life, rabbinical positions, and subsequent career in journalism and politics – the latter geographically centered in Vienna – particularly in terms of his defense of Austrian Jews against antisemitism. However, this account makes only a brief reference to Dr. Bloch’s Oesterreichische Wochenschrift.
Robert Wistrich’s 1986 Jewish History article “Zionism and Its Religious Critics in fine-de-siècle Vienna”, provides a wider overview of the creation of the Rabbi’s newspaper, his initially positive, then ambiguous, and ultimately (ironically!) negative attitude towards political Zionism. The latter seems seems to have sprung from the theological unacceptability of human and thus purely secular – versus Divine and Messianic – efforts to recreate a Jewish nation-state, and quite astonishingly, for one who had so confidently and successfully defended the Jews against antisemitic calumnies, fear about the potential social and political repercussions of Zionism upon the Jews of Austria, and perhaps by implication (?) Europe and beyond. As noted by Dr. Wistrich, “For Rabbi Bloch, the Jews had to defend their ethno-religious interests while remaining a supranational, mediating element within the multi-national State, but they should on no account be defined as a separate political nation.” In terms of the clash between Rabbi Bloch and Theodore Herzl, specifically as presented in Dr. Wistrich’s paper, in light of political developments in Israel in 2023, Dr. Bloch was prescient about the implications of “defining Jewry as a secular political nation”. For more about this deeply fraught topic, you might want to read Israel Eldad’s The Jewish Revolution – Jewish Statehood, and, David Vital’s The Origins of Zionism.
And so, from Dr. Wistrich’s article…
The Galician-born Rabbi Joseph Samuel Bloch, perhaps the foremost defender of Jewish rights in the Austrian Reichsrat at the end of the 19th century, in his own maverick way reflected this Orthodox world-view while combining it with a pugnacious political militancy and astute sense of public relations. Bloch came from the Austrian provinces to the Viennese industrial suburb of Florisdorf at the end of 1870s and from the outset challenged the social and political philosophy of the Viennese liberal establishment. He won popularity among working-class Gentiles by lecturing to them about the advanced social doctrines in the Hebrew Bible and respect among traditional Jews by his vigorous defense of the Talmud. Above all, he became a popular Jewish hero and parliamentary candidate through his vitriolic onslaught on the Catholic anti-Semite, Canon August Rohling, whose scurrilous Talmudjude had left the official Viennese Jewish leadership, both lay and religious, floundering in impotent silence and embarrassment.
Like many other Orthodox Galician Jews, Rabbi Bloch aligned himself politically with the Polish Club in the Austrian parliament and with Count Taafe’s [Eduard Taaffe, 11th Viscount Taaffe]conservative ruling coalition. A Habsburg dynastic patriot, he constantly warned the Austrian Jews to remain neutral in the nationalities’ conflict and on no account to identify themselves with German, Czech, Magyar or any other form of national chauvinism. At the same time, militant Jewish self-defense was necessary to counteract the threat of organized political anti-Semitism – a point in which Bloch differed from other Orthodox rabbis as well as from most liberal establishment Jews. Indeed, in his aggressively political stance and with his proud, self-assertive Jewish ethnic consciousness, Rabbi Bloch in the early 1880s seemed closer to the students of Kadimah than any other prominent Jewish public figure in Austria. The journal which he founded – the Oesterreichische Wochenschrift – for all its conservative, Austrian dynastic loyalism, was also infused with a Jewish national spirit that seemed radical and even populist at the time. Not surprisingly, Rabbi Bloch was a guest of honor in December 1884 at the Maccabean dinner held by Kadimah students, though significantly he warned against misinterpreting the message of the Maccabees in a nationalistic, warlike spirit. But he shared with the early Zionists the same consciousness of the common fate of the Jews, the same determination to fight against apostasy and self-hatred within Jewish ranks, the same rejection of assimilation and reassertion of Jewish honor and self-respect.
Yet Rabbi Bloch’s attitude to the political Zionism which emerged in the 1890s was clearly ambiguous. He had always been sympathetic, like Spitzer and Güdemann, to the moderated, practical colonization efforts of the Hovevei Zion. In 1896 he had even encouraged Herzl’s first efforts to publicize his Zionist ideas and introduced him to the Austrian finance minister, Leon Ritter von Bilinski, a Catholic of Jewish origin and a leading member of the Polish Club. Like Bilinski, Bloch had been impressed by Herzl’s magnetic personality and by his vision and political insight, but remained highly skeptical about his nationalist ideology and its long-term implications for Jewry. He had been pleasantly surprised (like the Chief Rabbi of Vienna, Moritz Güdemann) that a witty feuilletonist and literary editor of the Neue Freie Presse should suddenly become passionately interested in Jewish affairs. At a private reading of what would later become known as Der Judenstaat, Rabbi Bloch had moreover liked its literary style and was relieved that there was no mention of Palestine as the future location of the Jewish State.
When Herzl subsequently evoked the historic Jewish claim to Palestine, Bloch’s reaction was, however, sharply disapproving. Recalling the disastrous episode of the “false messiah,” Shabbetai Zevi, Rabbi Bloch advised Herzl of the history of the Holy Land and its exposed geo-political position. He also lent to Herzl two addresses on the Talmud given by Dr. Jellinek [Rabbi Adolf Jellinek] nearly thirty years earlier, which reflected the prophetic supra-national spirit of Judaism and which warned against attempts to rebuild the Temple. He even recounted to Herzl the historic encounter of 1882 in Vienna between Jellinek and Leo Pinsker. Only this time he sided with the recently deceased liberal rabbi, despite the fact that Jellinek had been his bête noire for many years and had helped to block his appointment to the Chair of Hebrew Antiquities at the University of Vienna. Rabbi Bloch explained to Herzl that though residence in the land was considered a great virtue in the Talmud, Judaism forbade a mass return to Palestine and a restoration of the Jewish State before the advent of the Messiah.
Bloch, like his close friend and ally, Rabbi Moritz Güdemann, favored a philanthropic Zionism along the lines of the agricultural settlements encouraged by Sir Moses Montefiore, Baron Maurice de Hirsch and Baron Edmond de Rothschild. But he objected to Herzl’s insistence on defining Jewry as a secular political nation, holding the view that this would undoubtedly endanger the status of Jews in Austria at a time of rampant anti-Semitic propaganda calling for their disenfranchisement. For his part, Herzl was arrogantly dismissive of Bloch’s “medieval, theological tussle with the anti-Semites,” which to his mind suffered from all the familiar illusions of Jewish self-defense activity. When Herzl founded Die Welt, a rival journal to Dr. Bloch’s well-established Wochenschrift, relations deteriorated still further. By the turn of the century, Bloch’s weekly was publishing articles sharply critical of Herzl’s Regierungs-Zionismus, his reliance on high diplomacy, and his ignorance of Jewish history and of the Jewish masses in Russia and Galicia. The official line of the weekly was to support a practical emigration policy that included Palestine as one of its goals but to reject the diplomatic “Kunststücken” and utopian fantasies behind the idea of the Jewish State.
After Herzl’s death in 1904, the Austrian Zionists began to engage more openly in Landespolitik and the rivalry between them and the Austrian Israelite Union – which Rabbi Bloch had done so much to found in 1886 – grew more intense. Bloch resented Zionist politicking in Austrian parliamentary elections, though he chose to see the election of four Jewish national deputies to the Reichsrat in 1907 as a victory for his own credo of vigorous Jewish political representation. For Rabbi Bloch, the Jews had to defend their ethno-religious interests while remaining a supranational, mediating element within the multi-national State, but they should on no account be defined as a separate political nation.
Bloch’s antipathy to political Zionism appears to have grown with the years. According to one source – though the authenticity of the claim has been challenged – he received some 250 negative written opinions on Herzlian Zionism from prominent Orthodox rabbis in the period between 1897 and 1913. The successes of the Zionist movement after 1917 in the sphere of international diplomacy did not diminish his conviction that political Zionism was a great danger to the Jews, that it was playing with fire and would only serve to inflame anti-Semitism. Indeed, in a letter to his namesake, Rabbi Chaim Bloch, shortly before his death at the end of 1923, he urged the latter to work for the creation of an “anti-nationalist movement within Jewry” to contain the threat posed by political Zionism.
Here’s the front page of Dr. Bloch’s Oesterreichische Wochenschrift for the issue of July 7, 1916, symbolically chosen for this post because of the connotation of that date with the opening week of the Battle of the Somme. (Not that there’s anything about that battle in this issue!) There’s no need to display the first page of any other issue of the paper published during the Great War, because the cover design was identical from year to year to year throughout that time interval.
“Rabbi Joseph Samuel Bloch – born in Dukla 20.11.1850”
This postcard image of Rabbi Bloch from KehilaLinks at JewishGen is described by Jeffrey Alexander and Philip Ross as being one of ten postcards published by Sztetl Dukla in 2015 showing portraits of Jews from Dukla. Taken from period photographs, the postcards’ line drawings were created by Krakow artist Wojciech Gryszkiewicz, with postcard design by Judith Stola.
Here’s the original photograph upon which the Sztetl Dukla postcard is based. From the Wikipedia record for Rabbi Bloch, the image, by an unknown photographer, is described as being from Erinnerungen aus meinem Leben (Vienna & Leipzig: R. Löwit, 1922) by Dr. Joseph S. Bloch”.
As for Dukla, the small town is described by Alexander and Ross at JewishGen as being, “…located in the southern part of Poland, at latitude 49° 34´, longitude 21° 41´. Although the town began in Poland, it was part of Galicia (an Imperial Province of the Austrian Empire) from 1776 to 1919. Today the town of Dukla is found in Poland’s Supcarpathian Volvodeship [province], within the powiat [county or district] of Krosno and is part of the gmina [municipality or commune] of Dukla consisting of the Dukla town and villages surrounding it. At the end of the 2020 calendar year, the town of Dukla had a population 2,005 people.”
As noted above, my survey of Dr. Bloch’s Oesterreichische Wochenschrift for news items, articles, essays, and other items about Jewish military service in the Austro-Hungarian armed forces identified over such 3,500 items published from August of 1914 through November of 1918. Being that the translation of these items would be an effort gargantuan – far more in terms of time than effort – my records for these items are limited to their titles, and, bibliographical information about the issue in which they were published. So continuing with the theme of the opening of the Battle of the Somme in July of 1916, here are relevant news items for that month, listed under the date of publication. The front-page news item is in boldface.
July 7, 1916 (Issue 27)
Human Race’s Latest Rifts – By Privy Councilor Ed. King in Bonn – II War Decorations of Jewish Officers and Soldiers Award of a Jewish MP The False Russian Reports (Approved by the War Press Office.) Doubly Heroic Medical Officer Tobias Weinstock Silver Medal First Class for Bravery More Awards The Heir to the Field House of Worship Good and Blood Jewish Families in the Field Awards of Jewish Warriors with the Iron Cross Field Post Letters Pesach in Tschita and Pjetchanska (see below…) Internment of an Austrian Inventor in England Prof. Adolf Frank, Founder of the Potash Industry, Died Vienna Official Gazette of June 21
July 14, 1916 (Issue 28)
Celtic-Aryan “Cultural Work” – On the Second Air Bombardment of Karlsruhe on June 22, 1916 War Decorations of Jewish Officers and Soldiers The Father with Three Sons The Grossman Family Appointment of a Field Rabbi Jewish Families in the Field More Awards Jewish Baggage Ahead! – An Episode from the Battles before Luek Honor of a Fallen War Volunteer Awards of Jewish Warriors with the Iron Cross The Blood Sacrifices of the Russian Jews Heroic Death of a Jewish-Polish Legionary Honored after Death Fallen Before the Enemy
July 21, 1916 (Issue 29)
A Reminder for the Heern Prosecutor War Decorations of Jewish Officers and Soldiers Colonel v. Racy About the Jewish Soldiers More Awards Fallen in the Field of Honor Warfare Awards Red Cross Awards Promotion Commendatory Recognitions Heroic Death List of Officers and Men Buried in Vienna from May 15 to July Honored after Death Fallen Before the Enemy Remedy Against Profiteering Traders in Old Times Awards of Jewish Warriors with the Iron Cross A Letter from Dr. Gaster
July 28, 1916 (Issue 30)
The “Plutocracy” as the Cause of the World War (A Revelation of the “Reichspost”) – II War Decorations of Jewish Officers and Soldiers High Distinction of a Field Rabbi Jewish Families in the Field Lieutenant Emmerich Biro Awarded the Silver Medal for Bravery Recent Award More Awards Fallen in the Field of Honor Red Cross Award The Father of Seven Sons Imperial Gift Honored after Death Well Deserved Recognition Awards of Jewish Warriors with the Iron Cross Fallen Jewish Heroes in the Jewish Cemetery of Ungvar A Jew on the Merchant Submersible “Deutschland” Gobineau and Chamberlain Cultural Work in the East Secretary of State Helfferich in a Jewish Cheder School A Tour of the Chief Rabbi in Strassburg Women as Funeral Orators
Here are four random news items from Dr. Bloch’s Oesterreichische Wochenschrift, one for 1915 and 1916, and two for 1917. They’re presented such that the English-language translation appears first, followed by a verbatim transcript of the article in German (in blue), then an image of the article as it appeared in the newspaper, concluding with an image of the entire page in which the news item appeared. I’ve also included three sort-of-randomly-chosen images – two individual pictures and a group photo – of Jewish soldiers in the Austro-Hungarian military, to lend a visual “flavor” to the text.
This article, from 1915, follows a theme seen in The Jewish Chronicle during the same time-frame: The plan to create a historical record of Jewish military service. Perhaps less out of innate pride and the natural need to record the historical experience of the Jews per se, than the anticipated need to refute antisemitic calumny in the future. This assumes, of course, that antisemitism – Jewhatred – can be refuted by facts, logic, and reason.
Jewish War Archive
January 29, 1915
Issue Number 5, Page 85 (Issue page 9)
Our readers are urged, in the sense of the publication of the Jewish War Archive, published in the previous issue, to inform the Jewish War Archive without delay of all facts of Jewish legitimacy, which they have so far experienced and will continue to experience on the occasion of the present war.
Do not frustrate fulfilling this important duty. Remember everyone that the enemies of our people are preparing themselves to turn the clear facts that speak for us to our detriment, and thus to oppose our just claims to perfect national validity in the state and in the peoples! Shall we equip them without seriously attacking and executing our countermeasures, without establishing for everlasting times and as undeniable what needs to be established in the Jewish interest?
Once upon a time: the honor and the salvation of our community are important! And no one may fail, who knows something and has something to say. The notifications are to be sent to the Jewish War Archive, Vienna, II., Zirkusgasse 33.
Judisches Kriegsarchiv
Unsere Leser werden im Sinne des in voriger Nummer veröffentlichen Aufrufs des Jüdischen Kriegsarchivs dringendst gebeten, alle von jüdischen Gestchtspunkte wichtigen Tatsachen, die sie aus Anlass des gegenwärtigen Krieges bisher erfahren haben und weiter erfahren werden, unverzüglich dem Jüdischen Kriegsarchiv mitzuteilen.
Säume niemand, diese wichtige Pflicht zu erfüllen. Bedenke jeder, dass die Feinde unseres Volkes sich rüsten, um die klaren Tatsachen, die für uns sprechen, zu unseren Ungunsten zu verbrehen, und hiemit unseren gerechten Ansprüchen auf vollkommene volkliche Geltung im Staate und in der Völkerwelt entgegenzutreten! Sollen wir sie rüsten lassen, ohne unser Gegenrüsten ernstlich in Angriff zu nehmen und durchzuführen, d.h. ohne für immerwährende Zeiten und als unleugbar festzustellen, was im jüdischen Interesse festgestellt warden muss?
Noch einmal: Es gilt die Ehre und das Heil unserer Gemeinschaft! Und keiner darf fehten, der etwas weiss und zu sagen hat. Die Mitteilungen sind an das Jüdische Kriegsarchiv, Wien, II., Zirkusgasse 33, einzusenden.
This article is fascinating, moving, and inspiring. It’s a transcript of a letter sent to a family somewhere in Austria-Hungary by their son, then somewhere in the vicinity of “Tschita” (Chita), a city in south central Russia east of Lake Baikal. The writer describes having attended the second Pesach Seder of 1916, in the temple in Chita, a central clue identifying the city being mention of Ingodinskaya Street, on which the schul was (still is) located. There are absolutely no specifics in the letter about the author. But, comments in the text strongly suggest that he was a prisoner of war in Russian captivity, the most obvious being that his attendance at the Seder with three companions occurred while under guard of a bayonet-wielding Russian soldier, the latter who it seems remained at a penal house – with a number of other Russian guards? – while the writer and his companions attended the Seder, in the schul.
As you can see in the images below, the schul is very much still standing on Ingodinskaya Street, albeit it hasn’t been a schul for many decades.
Pesach in Tschita and Pjetchanska
July 7, 1916
Issue Number 27, Page 451 (Issue page 7)
Pjetchanska, Wednesday, June 19.
April (Pesach), 2nd day, evening.
Dear parents and sister!
Despite many difficulties to be overcome, I can confidently apply the words of the Haggadah to yesterday: Chassal Siddur Pesach Kehilchosan…
Yesterday, on the 1st day of Passover, I was in the big temple in Tschita at the valley prayer [?] and had lunch in the Talmud Torah building, later in the afternoon also had tea there and was here again in the evening.
The city is 7 kilometers from here; despite the fact that it had snowed quite heavily just yesterday, during the night and throughout the day the snow and wind made themselves unpleasantly felt, I am extremely satisfied with yesterday.
The impressions I gathered yesterday will probably stay alive for a long time and I won’t soon forget the valley prayer [?] in the Tschita temple.
Three men and the Russian guard, who followed with rifle and fixed bayonet, counting our four, we walked about 1 1/4 hours at a rather brisk pace through the snowy forest, in which for the time being no footsteps were to be seen, to the town. We soon came to the wheeled path, where it was easier, and it wasn’t long before we saw the building of the big penal house, in front of which many guards were standing.
In the east lane, which leads from the road into the city, in Ingodinskaya, so named after the river Ingoda that flows past here, there is also the large, whitewashed temple with a broad dome that can be seen from afar. Some stairs lead from the foundation, which has a certain height, to the entrance. The temple itself is quite high and although it now only has a women’s gallery, it seemed to me higher than the temple in Bucharest, also a bit bigger. Very simple painting, everything in white (also inside), the light floods through large, wide windows. Nevertheless, in honor of the day, the temple was electrically lit and all the bulbs were lit. Quite a few prisoners with posts and a large native audience had appeared, but they did not fill the great temple; in passing I noticed tuxedos and tailcoats, many wide silk thongs, few top hats.
The valley prayer [?] was performed by a religious leader Schlesinger, who, according to today’s newspaper, received the Anne’s Order [Order of Saint Anna] in his capacity as a member of the supervisory board of the Russian State Bank of Tschita. I also exchanged two words with Rabbi Herr Lewin, maybe he will write to you again…
I came back a little tired, but with a lifted feeling that I had walked through the snow to the “valley”.
Here, too, Passover was celebrated according to the regulations under the supervision of a Hungarian-Jewish doctor, who performed the Musaf prayer in the local prayer room today.
On the first night of the Seder, I sang part of the Seder…
Via Auction.ru, this undated postcard shows the Chita Synagogue.
Taken by E. Kutysheva on March 6, 2018, this image (“Чита Синагога – Русский Здание синагоги в Чите – 2018 03“) gives a contemporary view of the Chita Synagogue. Though intact, the building no longer serves as a center of Jewish life. The “broad dome” noted by the unknown prisoner – the central cupola – no longer exists, and, the Mogen David(s) that surmounted each of the smaller cupolas have vanished.
This Yandex map shows the building’s location on Ingodinskaya Street…
…while at a smaller scale, this Oogle map shows the general geography of Chita. Note the Ingoda River (as mentioned in our unknown POW’s letter) that winds adjacent to and within the southern part of the city, and, Lake Kenon on the city’s western edge.
The city is directly east of the southern part of Lake Baikal…
…and directly north of Mongolia. (By over 125 miles.)
Pessach in Tschita und Pjetschanska
Pjetschanska, Mittwoch, 6./19. April (Pessach), 2. Tag abends.
Vielgeliebte Eltern und Schwester!
Trotzdem viele Schwierigkeiten zu überwinden waren, kann ich getrost die Worte der Hagadah auf den gestrigen Tag anwenden: e chassal siddur pessach Kehilchosan…
Gestern, am 1. Pessachtage, war ich im grossen Tempel in Tschita beim Talgebet und habe im Talmud-thoragebäude zu Mittag gegessen, später nachmittags dort auch Tee genommen und war gegen Abend wieder hier.
Die Stadt ist 7 Kilometer von hier entfernt; trotzdem es gerade gestern ziemlich stark geschneit hatte, in der nacht und den ganzen Tag über Schnee und Wind sich fortgesetzt unangenehm fühlbar machten, bin ich mit dem gestrigen Tage überaus zufrieden.
Die gestern gesammelten Eindrücke werden wohl lange Zeit lebendig bleiben und ich werde das Talgebet im Tschitatempel nicht so bald vergessen.
Drei Mann und den russischen Posten, der mit Gewehr und aufgepflantzem Bajonett folgte, miteingerechnet, unserer vier, gingen wir ungefähr 1 ¼ Stunden in ziemlich lebhaftem Tempo durch den verschneiten Wald, in dem vorerst keine Fussstapfen wahrzunehmen waren, nach der Stadt. Wir kamen bald auf den fahrbaren Weg, wo es leichter ging, und es dauerte nicht lange, da sahen wir schon das Gebäude des grossen Strafhauses, vor dem viele Wachen standen.
In der estern Gasse, die vom Wege in die Stadt führt, in der Ingodinskaya, nach dem hier vorbeifliessenden Fluss Ingoda so genannt, steht auch der grosse, ganz weiss getünchte Tempel mit einer breiten, weithin sichtbaren Kuppel. Einige Treppen führen vom Fundament, das eine gewisse Höhe hat, zum Eingang. Der Tempel selbst ist ziemlich hoch und trotzdem er jetzt nur eine Frauengalerie hat, schien er mir höher als der Tempel in Bukarest, auch etwas grösser. Sehr einsache Malerie, alles in Weiss gehalten (auch drinnen), das Licht fluter durch grosse, breite Fenster. Trotzdem war der Tempel zu Ehren des tages elektrisch beleuchtet und alle Birnen waren entzündet. Recht viele Gefangene mit Posten und zahlreiches einheimisches Publikum waren erschienen, doch füllten sie nicht den grossen Tempel; im Vorbeigehen bemerkte ich Smokings und Fracks, viele breite Seidentalessim, wenige Zylinder.
Das Talgebet verrichtete ein Kultusvorsteher Schlesinger, der laut heutiger Zeitung den Annernorden in seiner Eigenschaft als Aufsichtsrat der russischen Staatsbank von Tschita erhalten hat. Mit dem Rabbiner Herrn Lewin habe ich auch zwei Worte gewechselt, vielleicht schreibt er Dir noch…
Etwas müde zwar, aber mit gehobenem Gefühl, durch Schnee zum „Tal“ gegangen zu sein, kam ich züruck.
Auch hier wurde unter Oberaussicht eines ungat.-jüdischen Arztes, der heute das Mussaphgebet im hiesigen Betlokal verrichtet hat, vorschriftsmässig Pessach gefiert.
Am ersten Sederabend sang ich einen Teil des Seders vor…
The Great War has long been recognized as having a significant and enduring impact upon twentieth century poetry and literature, a legacy that persists to this day. A poet whose verse is stunning in its power, visual symbolism, moral clarity, and eventual political and religious urgency, Uri Greenberg arrived in the Yishuv in December of 1923, by which time he’d become a supporter of Zionism as the only path for the survival of the Jews of Europe. Perhaps his vision about the future of European Jewry is best embodied in his poem “In malkhes fun tseylem” (In the Kingdom of the Cross), “his last great Yiddish work before he emigrated to Palestine and channeled his burgeoning poetic energies into the writing of Hebrew poetry.”
The following excerpt from Glenda Abramson’s article in the Fall, 2010, issue of Shofar, “The Wound of Memory – Uri Zvi Greenberg’s ‘From the Book of the Wars of the Gentiles’”, describes Greenberg’s war experiences in terms of their being an impetus for (but by no means the sole influence upon) the development of his subsequent literary oeuvre:
In 1914 Greenberg was conscripted into the Imperial army, and after a brutal period of basic training in Hungary he was sent to the even more brutal frontline trenches on the Serbian border. Although a bookish and sensitive young man apparently unsuited for war service, Greenberg participated in all the battles fought in Serbia until the fall of Belgrade and distinguished himself in the field, although the experience scarred him for the remainder of his life. In his first book, published in 1915 with the title Ergits oif felder (Somewhere in the fields), he writes, “The world is a great graveyard and you—nothing but shadows, eternally afflicted on the isle of death.”
In the winter of 1914 on the Serbian front Greenberg fought in the Battle of Cer on the River Sava in which about 25,000 Austro-Hungarian officers and men were killed and wounded, and around 4,500 were captured. The weather was bad, rain and mud adding to the armies’ difficulties. In this campaign, between Austria, Germany, and Bulgaria on the one side and Serbia on the other, the Austrians crossed the river under fire from the Serbs, who strongly and effectively resisted, in order to reach Belgrade. The number of casualties was high during the river crossing, and when the forces reached the opposite bank they launched an attack on the enemy trenches, which were encircled with barbed wire. Greenberg was one of the few survivors of those who were ordered to mount the wire to reach the Serbian trenches. The Imperial army lost the battle. Greenberg saw his dead comrades hanging upside down on the wire, a sight that left a profound and lasting impression on him.
Or, as described at YIVO:“Summarily drafted in 1915, Grinberg experienced the horrors of warfare in which many of his fellow soldiers died or were severely wounded. The fording of the Save River, in particular, etched itself in his memory, and was to reappear obsessively in poems he would write throughout his life. Exposed to enemy fire while crossing the river, Grinberg suddenly found himself alone and disoriented in a Serbian post on the other side of the river. All his fellow attackers were hanging lifeless, heads down and boots pointing up, on the electrified wire, while all the defenders were probably killed by a hand grenade. Then the moon shone from the clearing autumnal sky, casting its silvery light on the well-worn metal cleats of the upturned boots of the soldiers. The poet was mesmerized by the eerie effulgence, which he was never to forget. The image would later inspire the title of his first Hebrew book: Emah gedolah ve-yareaḥ (Great Terror and Moon; 1925). What he saw then – a heap of cadavers illuminated by moonlight – amounted to a horrendous negative epiphany: an indifferent God incorporated in dead and mutilated human flesh. This proved to be one of the sources of Grinberg’s modernistic vision. Still, when Bikeles-Shpitser published Grinberg’s first poetry collection, Ergets oyf felder (Somewhere in the Fields; 1915) he included in it, without violating the unified tonality of the slight booklet, both the war poems the poet had penned when still safe in his parents’ home and those he sent from the battlefield.”
You can gain more insight into the life and poetry of Uri Tzvi Greenberg at the blog of Israel Medad – long-time resident of Shiloh, Samaria, Israel – MyRightWord.
Published in the newspaper’s correspondence section, this letter, by Corporal Alfred Ellinger, and, Einjahr Freiwilliger (One-Year Volunteer) Konrad Heim on behalf of their comrades, focuses on the social, communal, intellectual, and spiritual challenges facing Jewish soldiers in the Austro-Hungarian military, the correspondents implying that in such matters, Jewish soldiers have essentially been left to themselves. This is juxtaposed against support received Gentile soldiers, and, Jewish soldiers in the German military, the latter whose needs are met by Jewish organizations in that country. The letter concludes by imploring the leaders of the Jewish community in Vienna, and, Jewish organizations in that city and beyond, to assist their sons at the Front.
Open letter to the leaders of the Austrian Jewry in Vienna.
November 9, 1917
Issue Number 43, Page 708 (Issue page 8)
From the front we address these lines publicly to the leaders of Judaism in Austria. The largest Jewish community in Austria is in Vienna; the heads and leaders of this community are therefore also the leaders of all Austrian Jewry and have repeatedly publicly acknowledged themselves as such. The venerable President of Vienna’s Israelite religious community is also President of the Israelite Alliance and the Austrian Association of Communities. We Jewish soldiers at the front must turn to him and his colleagues with our specifically Jewish needs.
The Jewish soldiers at the front have other interests that stem from Judaism in addition to those shared with all their comrades. Judaism means to us one of the few spiritual values through which one feels a constant connection to one’s homeland; it is a refuge for us in the hours of despair and mental depression. The war has deepened our interest in everything Jewish, and we want to know how things are with Judaism at home. The lively interest of the Jewish soldiers at the front for Jewish things found only insufficient satisfaction. Why don’t you take care of such matters? The Lord’s administration does not have the task and duty of satisfying all such needs. The Christian soldier is well supplied with religious and national literature through the efforts and achievements of non-governmental organizations. Why does Judaism not think of bestowing the same kindness and care on its sons in the field? A German prayer book for the field, for example, which, if written with understanding, satisfies the sensibilities of the educated, would be an urgent need and should be sent to every soldier from home free of charge.
Magazines are too rare an article at the front, and Jewish works and books are almost impossible to find. And yet (with all recognition of the difficulty of realizing it) every man should have at least one Jewish newspaper or magazine at his disposal. A concise field edition of the history of the Jewish people up to the present would be most welcome.
Our comrades of Jewish faith in the German army are much better cared for and cared for by Jewish organizations in Germany. They receive a lot of reading material with Jewish content and their own commemorative publications of an instructive nature for every Jewish holiday.
We are at the front and initially fighting for Kaiser and fatherland. But we also fight for the honor of Judaism at the same time. The Jewish leaders in Vienna should seriously consider this. As we faithfully do our duty in need and death at the front, we also fight for the honor of the Jewish name. Does Austrian Jewry feel no obligations towards their sons at the front? We hereby want the leaders of Viennese Jewry to accept these serious duties, the presidents and heads of both the community and the Alliance, as well as other organizations, of these serious duties. Should it then be said that Jews only fulfill those duties which are enforced by force, but neglect moral duties?
No! We hope that our public appeal will not go unheeded.
Alfred Ellinger, Corporal
Konrad Heim, One-Year Volunteer
on behalf of 40 Non-Commissioned Officers and
One-Year Volunteers
Offenes Schreiben an die Führer der österreichischen Judenschaft in Wien.
Von der Front aus Wenden wir uns mit diesen Zeilen öffentlich an die Führer des Judentums in Oesterreich. Die grösste jüdische Gemeinde Oeterreichs ist in Wien; die Vorsteher und Leiter dieser Gemeinde sind darum auch die Führer des österreichischen Gesamtjudemtums und haben sich wiederholt öffentlich als solche bekannt. Der ehrwürdige Präsident der Wiener israelitischen Kultusgemeinde ist auch Präsident der Israelitischen Allianz und des Oesterreichischen Gemeindebundes. Un ihn und an seine Kollegen müssen wir jüdischen Soldaten an der Front uns mit den spezifisch jüdischen Bedürfnissen, wenden.
Die jüdischen Soldaten an der Front haben neben den mit allen Kameraden geteilten noch andere, aus dem Judentum entspringende Interessen. Das Judentum bedeutet uns eines der wenigen geistigen Werte, durch die man sich fortwährend mit der Heimat verbunden fühlt; es ist uns eine Zuflucht in Studen der Verweiflung und seelischer Depression. Der Krieg hat unser Interesse für alles Jüdische vertieft, und wir wollen wissen, wie es mit dem Judentum in der Heimat bestellt ist. Das lebhafte Interesse der jüdischen Frontsoldaten für jüdische Dinge findet aber nur ungenügende Befriedigung. Warum sorgt man nicth für solche Belange? Die Herresverwaltung hat nicht die Aufgabe und die Pflicht, alle solche Bedürfnisse zu befriedigen. Der christliche Soldat wird mit religiöser und nationaler Literatur reichlich versehen, und zwar durch Bemühungen und Leistungen nichtstaaatlicher Organisationen. Warum denkt das Judentum nicth daran, seinen Söhnen im Felde die gleiche Wohltat und Sorgfalt zuzuwenden? Ein deutches Gebetbuch fürs Feld zum Beispiel, das, verständnisvoll abgefasst, das Empfinden des Gebildeten befriedigt, wäre ein dringendes Bedürfnis und sollte jedem Soldaten von der Heimet aus unentgeltlich geliefert werden.
Zeitschriften sind ein zu seltener Artikel an der Front, jüdische Werke und Bücher so gut wie gar nicht zu finden. Und doch müsste (bel aller Anerkennung der Schwierigkeit der Verwirklichung) jedem Mann mindestens eine jüdsiche Zeitung oder Zeitschrift zur Verfügung stehen. Eine kurzgesasste Feldausgabe der Geschichte des jüdischen Volkes bis zur Gegenwart wäre hochwillkommen.
Unsere Kameraden jüdischen Glabens in der deutschen Armee werden von jüdischen Organisationen in Deutschland ungleich besser bedacht und versorgt. Diese erhalten viel Lektüre jüdischen Inhaltes und eigene Festschriftchen lehrreicher Natur zu jedem jüdischen Feiertage.
Wir stehen an der Front und kämpfen zunächst allerdings für Kaiser und Vaterland. Allein wir kämpfen auch gleichzeitig für die Ehre des Judentums. Das sollten die jüdischen Führer in Wien doch ernstlich bedenken. Indem wir treu in Not und Tod an der Front unsere Pflicht ersüllen, kämpfen wir auch für die Ehre des jüdischen Namens. Empfindet das österreichische Judentum gegenüber seinen Söhnen an der Front gas keins Pflichten? An diese ernsten Pflichten wollen wir hiemit öffentlich die Führer des Wiener Judentums, die Herren Präsidenten und Vorsteher, sowohl der Gemeinde als auch der Allianz, sowie anderer Organisationen ernstlich gemahnt haben. Sollte es denn heissen, dass Juden nur soche Pflichten erfüllen, die durch Gewalt erzwungen werden, die moralischen Pflichten aber vernachlässigen?
Neine! Wir hoffen, dass dieser unser öffentlicher Appell nicht ungehört verhallen wird.
Alfred Ellinger, Korporal Konrad Heim, Einj.-Freiw. im Namen von 40 Unteroffizieren und Einjährig-Freiwilligen
Just a photograph: “Postcard featuring Jewish soldiers in the Austro-Hungarian army, ca. 1914-1918”. From the Blavatnik Archive, the postcard is described as being 9 by 14 inches, but (!) I think that’s an error, the correct unit probably being centimeters. The reverse side of the postcard is absent of any information.
Of those men who survived the war, what became of them by 1927?
Paralleling The Jewish Chronicle, and, l’Univers Israélite, throughout the war, Dr. Bloch’s Oesterreichische Wochenschrift regularly published lists of the names of Jewish servicemen who had received military awards, such compilations including the soldier’s rank, civilian occupation, town or city of residence, and, the name or title of the award he’d received. As a sad and inevitable parallel to these award lists, the newspaper published lists of casualties, albeit absent of the specific date and location when he was killed, missing or wounded. In either case, I don’t know the source of the information utilized by the Wochenschrift in this endeavor: Perhaps the names were collected by a central organization of the Austrian Jewish community.
An example follow below: A list of fifty Jewish officers and soldiers in the 307th Honved Infantry Regiment who received military awards.
Fifty Jewish Heroes of the No. 307 Honved Infantry Regiment.
January 26, 1917
Issue Number 4, Pages 53-55 (Issue pages 5-7)
In the Honved Infantry Regiment No. _____, which had been in existence since June 1915 and was first under the command of Colonel Julius Parsche, then under that of Lieutenant Colonel Paul Bozo, and which, according to the official Höser reports, was particularly distinguished in the Toporoutz battles, such as “Egyenlöseg” reports that the named officers and members of the squad received the highest awards, partly for brave and self-sacrificing behavior in front of the enemy, partly for excellent and particularly dutiful service:
Fünfzig jüdische helden des Honvedinfanterie-regiments Nr. 307.
Bei dem seit Juni 1915 bestehenden und zuerst unter dem Kommando des Obersten Julius Parsche, dann unter demjenigen des Oberstleutnants Paul Bozo kämpfenden und in den Toporoutzer Kämpfen auch laut den amtlichen Höser-Berichten sich besonders ausgezeichneten Honved-Infanterieregiment Nr. _____ haben, wie „Egyenlöseg“ berichtet, die nachkenannten Offiziere und dem Mannschaftspande angehörnden Personen teils für tapferes und aufopferundsvolles Verhalten vor dem Feinde, teils für vorzügliche und besonders pflichttreue Dienste Allerhöchste Auszeichnungen erhalten:
… Jewish Encyclopedia (Eisenberg, Das Geistige Wien, s.v.; derived from a publication now in the public domain: Singer, Isidore; et al., eds. (1901–1906). The Jewish Encyclopedia. New York: Funk & Wagnalls.)
Abramson, Glenda, “The Wound of Memory – Uri Zvi Greenberg’s ‘From the Book of the Wars of the Gentiles’”, Shofar: An Interdisciplinary Journal of Jewish Studies, V 29, N 1, Fall, 2010, pp. 1-21
(From Zeev Galili’s blog: “Reporter at “Yediot Ahronoth” – chief reporter at the news desk, chief of reporters, editorial center and acting editor-in-chief. A columnist in the “Mekor Rishon” newspaper. Teaches in academia (communication, philosophy), effective writing instructor in dozens of businesses, government offices and public institutions, author of children’s books, shadow writer – all former.”)
Weingrad, Michael, “An Unknown Yiddish Masterpiece That Anticipated the Holocaust – Written in 1923, ‘In the Crucifix Kingdom’ depicts Europe as a Jewish wasteland. Why has no one read it?”, at Mosaic.com, April 15, 2015
Twenty-six years after The Jewish Chronicle published two articles about Miss Annie Edith Landau, found and Headmistress of the Evelina de Rothschild School in Jerusalem, The Palestine Post (today, The Jerusalem Post) published an article that is both a reminiscence and an observation: Miss Landau, in 1941 sixty-eight years old, presents her recollections of life in that city during the First World War, and, muses about living conditions in the Yishuv during the “Great War” in comparison with those of contemporary times – the early 1940s – less than two years after the September, 1939 advent of the twentieth century’s second global war.
The article closes on a small note of irony: Whereas the Chronicle’s articles of 1915 spoke of supplies sent to the Yishuv from beyond, the Post’s 1941 article notes that Miss Landau is sending a parcel in the opposite direction: to England.
Annie Edith Landau passed away three and a half years later, and is buried in Jerusalem.
The article…
MISS LANDAU REMEMBERS WHEN PALESTINE WAS BESIEGED
The Palestine Post July 3, 1941
“During the last war Palestine was only a ‘pauper colony.’ Who would have dreamed of the changes which have come about since then,” muses Miss Annie Landau, head mistress of the Evelina de Rothschild School.
Miss Landau came to Jerusalem from England 42 years ago. During the War of 1914-18 she was the last British subject to be exiled from Palestine to Egypt. However, this war sees the tables reversed. Last week she received a family of evacuees from Cyprus. One of them turned out to be a five months old baby and there was some ado about arranging a crib to welcome the little guest. As Miss Landau talks, five year old Mary from Famagusta sits on the floor, learning to spin a new top.
It is a far cry from the last war when Miss Landau left, for Egypt on the last orange boat from Jaffa and taught school in mud huts for several years. There was no bath tub available, so they fetched her the silver bath of a khedive, which was the one sign of luxury in the desert.
In those days, there was no thought of air raid shelters in Palestine. Who would waste a bomb on the place? But there were other hardships to be endured. To trade in gold was forbidden; and yet merchants would not accept paper money. And so there was practically no bread in the towns. Miss Landau remembers purchasing flour in the villages with illegal gold and baking bread in the cellar.
There were practically no Jewish agricultural settlements and the shortage of vegetables and dairy products was acute. “We never saw a potato,” added Miss Landau.
Waiting for Letters
Those who complain about the slow mails may be comforted by the fact that the mails were as slow and sometimes slower. In those days, there was an added difficulty. Even after the mails arrived, they could not be landed at the Jaffa port if the sea was rough. Miss Landau remembers queues reaching from the Citadel to beyond Jaffa Gate on the days when a mail boat had arrived.
At the beginning of the last War; the Evelina de Rothschild School had 700 pupils and 23 teachers. Although the staff was depleted when the foreign teachers were ordered to leave, the school continued to function throughout the war.
After Allenby marched into Jerusalem, “we literally sat on the steps of the Consulate in Egypt waiting for permission to return,” relates Miss Landau. Meanwhile, she wired friends in China and received money to buy supplies. She scoured the Cairo markets for food, cottons, and leather. Six weeks later she received permission to return. Together with sacks of toasted bread and other necessities, she came back to Jerusalem.
Escorted by a platoon of soldiers, Miss Landau combed Jerusalem for her pupils. She found 500 and it was later revealed that the others had succumbed to hunger or disease. The black-boards were ferreted out from the homes of those who had stolen them, although they had no idea what to do with their “booty.” Several hundred desks had been kindly rescued by some priests.
And so, with the desks back in their places; the pupils behind the desks; and the black-boards on the wall, school began again.
Yes, the tables are reversed. The days when one brought supplies to Palestine seem far-away; Miss Landau has just been sending a parcel to England. And little Mary from Famagusta sits on the floor, spinning her new top.
Almost one month after The Jewish Chronicle published extracts of an interview with Miss Annie Edith Landau, Headmistress of the Evelina de Rothschild School in Jerusalem, in its issue of August 27, 1915, the newspaper printed a very (very!) lengthy follow-up article of a very different nature: A transcript of her wide-ranging speech, given in Camperdown House, Aldgate, on Sunday, September 19, 1915, to the Anglo-Jewish Association. This was four months after she’d been forced to depart Jerusalem for Alexandria, in light of Ahmed Djemal Pasha’s decrees concerning “Jewish enemy aliens” in the Yishuv.
In her speech, Miss Landau speaks of several things.
She begins with her longing to return to and live in Jerusalem in particular and the Yishuv in general, and segues to a discussion of the the economic challenges faced by Jewish refugees living in Alexandria. However, most of her talk is devoted to practical challenges of life in the Yishuv under rule of the Ottoman Empire, such as the availability of foodstuffs, and, in terms of religious practice and communal solidarity. Particularly fascinating (at once disturbing, frightening, humorous, perplexing, and intriguing) are accounts of her interactions with Turkish officials, such as the Governor of Jaffa, Zeki Bey, the nobleman who was Commandant of Palestine when the war broke out and who resigned his commission owing to conscientious scruples, who she deemed an “Ohev” Yisroel. And, as the subject of discussion in the Chronicle’s article of August 27, “the mighty Djemal Pasha himself”.
Overall, her speech is peppered with substantive vignettes, anecdotes, the consistent tone of which is characterized by profound sense of pride.
She would return to Jerusalem a little over two years after the publication of this article, and remain there for the remainder of her life.
When asked if I would come here to-day, the day after Kippur, to tell you something of the work of the Evelina de Rothschild School in Jerusalem, in order to bring home to you what the school means to Jerusalem, to say a few words on life in the Holy City during the past year, I gladly assented, because, besides wishing to awaken your interest in our Jerusalem school, I thought that my speaking would help us both a little in the present period of storm and stress and responsibility. For me, the unburdening of my heart would help me to bear the terrible pain of exile which has been my share for more than three months now. And you – I thought you would be strengthened in heart by hearing as it were, a message of love and hope and trust from the Holy City, towards which our thoughts so often turned during yesterday’s prayers. Jerushalayim, ir hakodesh, the place, which despite wordly trouble and distress, to-day, as of yore, calls forth the jubilant soul, victory portrayed for us, to cite the tiniest portion of our Yom Kippur prayers in our beautiful Marc Kohen.
Here in London I have my mother, my sisters and brothers, dear relatives, and kind friends who are all more than good to me, but I sometimes think the longing for Jerusalem is more than I can bear. I stayed in Alexandria two long months when its climate was at its worst, hoping from hour to hour, from day to day, that the march of events would let us return at once. Erez Avotenu, “the land of our fathers” – sisters and brothers in Israel – does the phrase not thrill you with a pain exquisite in its intensity? Does it not bring a lump into your throat and the smarting tears to your eyes as it does my own? Does it not make each one of you wish to put out pleading hands to God in Heaven as I have done every day since I left it with the sobbing prayer, “Oh God for how long is this?” “Oh God let me go back!” Erez Avotenu: “the land of our fathers” – each part of it with its own peculiar charm, the rugged strength of Judea, which makes one understand the unbending character of the people it brought forth, the springtime waving fields of corn and wonderfully beautiful flowers breathing sentiment as they gleam in the softly smiling “Yam Kinneret,” the Sea of Galilee. “Happy the eye that saw all these things,” we may say of the land of our forefathers even to day, and were I never able to go back – which God forbid – the influence of them could never leave me. You want to hear about this war year in Jerusalem. Even before Turkey had actually entered into the great war, the blight of it all had fallen on us in Palestine. As soon as war was declared in Europe the banks could no more do any business; they could no longer pay out their cleints who had large current accounts and, of course, the Jewish bank could no longer stand by the Colonies which, with their vineyards, orange, almond and olive groves, were steadily working towards success. In Jerusalem, which, with its 60,000 Jewish inhabitants of a total population of 120,000, with its crowded Yeshboth, its eager Jewish schools, its modern Jewish hospitals and Jewish scientific laboratories, is – despite the absence of industries proper, and despite its overwhelming numbers of people dependent on charity – the hub of all Jewish movement in Palestine, the stoppage of help from abroad made things very bad. As drafts in European banks could no more be changed, numbers of really bekoved people receiving monthly remittances from their children abroad were reduced to
A DESPAIRING STATE OF WANT.
When I came down to Alexandria I brought with me a whole bundle of cheques, each for sums of money not more than 5 [pounds] on English banks which I had cashed for old men and women who, after vainly trying to exchange them in the town at even 50 per cent loss, came up to the school to me with the pledges of the devotion of distant sons and daughters in their trembling old hands as worthless paper, they had been told. The very old ones could not understand the situation. “Nemmit net fer ungut,” they pleaded with me – “sir sannem doch immer gezohlt geworren”. What was clear to them, however, was that butcher and baker and grocer could only give short credit, and that the fellaha from whom they bought their greenstuff and eggs much have cash down. I had a pretty hard economic nut to crack myself at the time. The banks were giving us 1 [pound] per week in gold, no paper was current them, and I had hundreds of children and a resident staff to feed, but I had fair stores of necessities to fall back upon, and I had credit, which, however, I had no means of extending to others. Faithful friends, however, came forward and I managed to send the old folks all away with the full 25 francs for the [pound] tied up securely in a corner of their handkerchiefs, and their parting, “May you live long for the Mitzvah: you have earned the world to come and healthy years,” was real music to my ears. I accounted myself the happiest or mortals to have earned the handshake of these good old people – shabby and world-worn though they were.
Sometimes a letter handed in at the gate would precede the coming of someone – for my Soudanese doorkeeper is a formidable person – and the manipulation of my name, owning to the Babel of tongues used in Jerusalem made me the object of much innocent chaff on the part of my friends at times. “Hageveret Miss Lander,” Mademoiselle Miss Lando, Mr. and Mrs. Landau, and Hamelka Shevo (Queen of Sheba) some of the envelopes I cherish say. This last needs the explanation that our school has had as its temporary home some four years the Abyssinian Palace. I am glad to say that except in two cases, though the cheques were well over a year old, the Alexandria Bank had no trouble in collecting them, and these two have lately been met since I came to London. During September and October the
ECONOMIC SITUATION BECAME WORSE.
The Government mobilised its forces and had to requisition from the shopkeepers in the town and from the colonists on the land for the upkeep of the soldiery, and the Government could not pay for its requisitions. In spite of it all, we Palestinians had felt that the war had not touched us really as it had our fellow-creatures in Europe, and there is an Arabic sentence which says that if the whole foot of misery is planted on the world, not more than its heel will have touched Jerusalem. The then Commandant of Palestine, with his headquarters in Jerusalem, Colonel Zeki Bey, was not alone a charming but a resourceful and helpful man. We were all jubilating one November day as an order had been given for demobilisation and the troops were being drawn off – when lo, like a thunderbolt it came – our dread expectancy of months – Turkey had been dragged in at last and the Great War had us in its cruel grip in real earnest. The colonists had to give up their horses, their carts, their oxen and cows, their labourers, and – sorest wound perhaps of all – their irrigation pipes which conducted the water to the orange groves. In Jerusalem every cab-horse was taken and all enemy property was confiscated to be used for military purposes. The Evelina property was one exception. Very soon Palestine was like a corked-up bottle. There was no means of getting in foodstuffs and other commodities. Every day necessaries went up fearfully in price – it was a real catastrophe to even the richest Effendi with the Oriental’s sweet tooth to have to pay 40 piastres for a rottel of sugar – close on seven shillings for six pounds of the commodity. Soon there was no rice, no coffee, no sugar at all in the town. Pins, needles, buttons, cotton, brooms, matches, soft goods, in fact everything which we get from abroad were not to be had. There was a quantity of petroleum in the country which rose to an enormous price – from ten francs to sixty piasters a box – through unscrupulous speculators. The municipality seized it and sold it for twelve francs per box, and in very small quantities, to the poor, when in turn the military authorities seized it from the municipality. When I left Jerusalem most people were burning candles. For Pesach the Sephardim were allowed to buy seventy boxes, and the Ashkenazim, much more numerous, of course, 250 boxes of petroleum for their respective communities, and it was a curious sight to watch the lines of thousands of people with little cans and bottles waiting their turn to be served at the stores opened for the purpose. No-one would willingly have a dark Seder night; you had to have a ticket showing how many people you housed, and according to this number you were allowed to buy a certain quantity. As no Russian white flour was coming in, we were glad to eat bread made of native dark flour. We were never without it – there is sufficient corn and barley in the country, as so exporting could be done – but bread went up in price, increasing the sufferings of the poor.
AMERICA CAME TO OUR AID SPLENDIDLY.
and has never relaxed its efforts on behalf of the poor. Palestine will never forget the coming of Mr. Louis Levine, the Secretary of the Federated Jewish Charities of Baltimore, who accompanied the American collier “Vulcan,” which brought 900 tonnes of provisions, collected entirely by Jewish Americans for the needy of Palestine. 55 per cent of which provisions went to the Jewish, 15 per cent to the Christian, and 30 per cent to the Moslem populations. It is, however, natural that the relief from America could not cope with the situation – which meant keeping the country on charity for an indefinite period. The Anglo-Palestine Bank had tried to help its clients by issuing registered cheques, but the man in the street had to lose 25 per cent when negotiating them – money-changers and some cute tradespeople got them thus cheaply and paid their debt in the Bank at the full value. Thus once more it was the bekoved men of very small income that suffered. Then came the Government decree declaring the Anglo-Palestine registered cheques worthless and ordering all holders of such, on pain of severe punishment for non-compliance with the decree, to deliver them up to the Government, which would get them cashed for the people. Not a single cheque was forthcoming. We were all looking forward to the early vegetable and fruit season – a big water-melon and a couple of loaves of bread will feed a whole family for a day – when, to heighten our misery the locust plague descended on us. I shudder now when I recall how day was turned into night by its advent; such a visitation was beyond human remembrance in Jerusalem. The locusts flew over us first without descending and laid their eggs, the real danger, around Jaffa and in the colonies. Efforts were made by the Government to cope with the plague, but to no effect; and soon, when the young locusts could hop, but not fly, which is the fatal time for vegetation, you could see them moving solidly, like a closely packed army, across the fields, and when they left a field it was as bare as the back of your hand. Nothing was spared; we had hoped for the olive trees, they are bitter, and locusts do not like bitter things. They feasted first on the tender, sweet almond trees, the peaches, the vines, the vegetables and melons, but soon what had been grey-green olive trees were swaying their skeleton limbs; not in the wind, but from the weight of thousands of our unwelcome, clinging visitors. They settled in Jerusalem; we found them in our beds, on our tables, down our necks, and you would be startled by the person to whom you were talking, making a grab at you, taking off an locust or two which you hadn’t noticed! We bowed our heads in prayer at this one blow, we knew not what more we could do;
FOR MONTHS WE HAD BEEN FASTING TWICE A WEEK.
little children of five insisted on doing so; we had said Ovinu Malkenu twice daily all these months ago; the tense tones of the Shofar rang out morning after morning; it seemed at time as though we must be heard on High, and we went through our daily duties quietly, hopefully. You will have noticed that I have harped on the economic distress. I should like to say that most of the time it was only economic distress to which we Jews of Palestine were subjected. There have been reports that the Jews of belligerent nationality were ill-treated. That was not so, with the exception of one very short period – the end of December and during January – and the brunt of it fell on Jaffa. Jerusalem felt it but a little. Naturally, in a country like Turkey, much depends on the individual character of those in command. Thus there was the Governor of Jaffa, who humiliated the Jews where he could, “son of a dog,” being his way of addressing a Jew; while Zeki Bey, the nobleman who was Commandant of Palestine when the war broke out and who resigned his commission owing to conscientious scruples, is a true Ohev Yisroel; and the Dictator in Palestine and Syria, the mighty Djemal Pasha himself, one of the three men who rule Turkey’s destiny since a few years ago, is a kind and well-meaning man at heart, though Judaism in general, and Zionism in particular, have been mischievously misrepresented to him, causing him to judge us harshly at times. He told me, however, that Turkey’s action in allowing belligerent Jewish subjects to become Ottoman was a concession to the Jew. The non-Jew in like case was interned. To prove to me that he was not unfriendly to Jews he told me that a few years ago he was the patron of a big ball given in Constantinople in aid of the funds of the Jewish Hospital there, and a very large sum was collected, three times the amount collected at a ball the same week given by the Heir to the Throne in aid to the Red Crescent. I took the opportunity during this conversation to ask him to allow the Jews who were employed on railroad making to observe our Sabbath. He knitted his brows and said it was war time. “I know, Excellence, but these men are not in the fighting line – let them work longer hours on other days if it must be – but for us Jews it is a dreadful thing to desecrate the Sabbath – it belongs to God.” “But surely the Haham Bashi can give them a dispensation?” “No, Excellency; no Hashem Bashi can stand between the Jew and his God.” “What would you do it I commanded you to break the Sabbath?” “I couldn’t obey you, Excellency.” “But what if I’d have to order you to be shot for disobedience; you are under martial law.” The scrutinizing eyes were on me. “Well, then, you’d have to have me shot – no Jew may think of his life if he is asked to desecrate the Sabbath through malice aforethought,” I asserted calmly. He laughed and then sighed, and said, “How you love your religion,” and abruptly left the room. On his return we got up to go, and I anxiously said, “What about the Sabbath, Excellency; will you not give the order that the Jews may keep it?” “It is already given,” he said, kindly. He loved to question me on Judaism and on Jews, and he was fond of teasing me by saying gruff things of them.
“YOUR JEWS ARE UNSUPPORTABLE – THEY MUST BE EXTERMINATED”
– he once called to me before a whole assembly after some cock and bull story about the Colonies had been told him. “No, Excellency,” I retorted as I came up to him – “no one can do that – read your Bible and you will see that Jacob wrestled all night with the genius of Esau – that was the foreshadowing of our fate; we are Jacob, and the part of the world which is unkind to us is that genius of Esau. When morning broke Jacob was lame – but not exterminated. “You comprenez, Excellence” – meaning “do you catch on?” It was at the mercy this man, the supreme power in Palestine since Turkey joined in the war, that I left the Evelina School, at the end of last May. It was he who had, owing the good offices of dear friends, chief among them Mr. Henry M. Morgenthau, the American Ambassador at Constantinople, allowed me to stay in Jerusalem last December, though when giving me the permission he told me quietly that I was suffering from three maladies; being English, being a Jewess and, to cop it off the head of an Anglo-Jewish School. Not very encouraging this, but I was hopeful because he had been so very obdurate at first in all intercession on my behalf. I meant to make a good fight to stay for on my staying depended the welfare of nearly 700 children and a big staff. If I had gone then the school would have shared the fate of all other enemy institutions and even Ottoman Jewish ones – it would have closed down – and what it would have meant you can imagine, if 700 children were left to roam about the streets filled with soldiers. Any risk to me personally could not possibly outweigh what was at stake. “Let her become ottomen,” he wired from Damascus, his then headquarters. “No,” was my answer. “After the war,” he temporised. I could not promise anything, and was going to feel pretty helpless when he decided to make Jerusalem his headquarters prior to the Suez Canal Expedition. One of his first acts on arrival was to come to the school, and since then he has been our firm friend. He
COULD NOT WITHSTAND THE LITTLE CHILDREN
who unfortunately caught his hands and played with the huge sword dangling at his side. In our Baby Room an amusing episode took place: he asked a four year old kidlet if she knew who he was. I had to translate. The first two years at school are all Hebrew. “Bite-aat Yohdaat mi hadoun hagadol haze.” (Do you know who this great man is, my child?) “Ken gevirti.” (“Yes, my lady”) the baby answered in the stately Hebrew phrasing. “Adoni Gamal Hagadol.” Consternation was writ large on the faces of all the Hebrew-speaking grown-ups present. I shook in my shoes and, turning the colour of a beetroot, almost lost my presence of mind in the desire to laugh. How should I translate to this man before whom all Palestine and Syria trembled? The child had unconsciously repeated – probably having heard it from a big brother that morning – the pun that was being made on the name of our Excellency. Djemal means in Turkish “The Beautiful”. The initial which in Turkish s spoken sofly is rendered hard in Hebrew, giving us “gamal,” which means “Camel,” and as there were two Djemal Pashas in Jerusalem then – the second being City Commandant and inferior in station to the other – the other Hebrew youth had at once styled the two men “Gamal Hagadol and Djemal Hakatan.” I had not heard the bon mot yet – it was but the day after his arrival – and I certainly wasn’t going to translate to his Excellency that our little girl, eyeing him with wide open gaze, was saying, “Yes, my Lord is a Big Camel.” The situation was saved by our Sudanese porter bringing Turkish coffee – the tiny cup of which is a polite intimation to visitors that you give them permission to leave. I stepped quickly forward to present His Excellency’s cup – an attention which brought me a lovely bit of sweetstuff next’ day – and the situation was saved, for by the time I had taken the cup from the tray and was back with it he hadn’t waited for an answer but was going round helping to do stick-laying and letting the babies kiss his hand and put it to their foreheads, the Oriental reverent greeting. “I shall
NEVER ALLOW YOUR SCHOOL TO BE ANNIHILATED,”
he said to me afterwards. “Would to Allah we had more like it!” It was these words of a Turkish gentleman – and I have found that the Turk is a clean enemy and keeps his given word – which, when my friends thought it best for me to go amongst my own in Egypt, allowed me to leave Jerusalem at last with a tranquil conscience. Last winter’s tormenting possibility no longer existed, and though I went very reluctantly, I knew my going would no more be fatal to the school. I have regular news that the school goes on exactly as it always has done – no one interferes with it. Only its head is absent and all are kind enough to say they miss me. “Come back, you’re wanted here,” they write. “Rumour has it that you are back here; are you?” one letter says. Form what I have already said you will understand that the Evelina School played an important part from its regular school work. The American consul once wired to Constantinople that if the Evelina School were closed it would create a panic in the town. It was a centre of hope for the whole Jewish population; the hundreds of children going quietly to this enemy school day after day unmolested was an antidote for the fear which caught many people when institution after institution was forcibly closed. Anxious men and women crowding in to ask for advice were helped by the bright optimism which was in the atmosphere here. You learn to smile, however heavy your heart may be when you know that your pupils and your staff take their cue from your expression when you answer their morning greeting them as they troop past you to their classrooms. I want to awaken your interest in this Jerusalem school of ours with its nearly 700 children of Jerusalem’s poorest, 700 children who are taught free, among whom we gave 57,963 fresh meals during the past school year. We are only an elementary school – something like one of your schools down here – only the pupils are taught in Hebrew and in English, and Arabic they all know, of course. I am quite candid about the fact that we do not aim so much at instruction as we do at education; we don’t aim at turning out university candidates, but we do want our girls to
GROW UP AS GOOD, TRUE JEWISH WOMEN,
and, I say it brazenly and unashamed, we bring them up as – I caught the fitting expression yesterday from our preacher at the Dalston Station – I say we bring them up in what so many people stigmatize as fossilized Judaism. I say, thank God for this fossilization which teaches allegiance to and not alienation from the faith that has kept us alive through forty centuries, and I thank God that our dear President here has always approved of, and has always stood by, me in my endeavour in this direction. What I ought to have here to-day is a series of cinematography films to show you what goes on in the Evelina School day in, day out, of the school year. These pictures would remain with you as no words of mine can. The changing films would lead you from our dental surgery on the ground floor – fitted up from money procured at our needlework exhibition we had here a couple of years ago, together with the Bezolel Art School – to our eye clinic, in which an average of one hundred and eighty children last year received daily treatment by the nurses provided us free by the American Daughters of Zion, who thus treat sixteen schools in Jerusalem, under a clever oculist. You would be shown our sick-room, with its wide sofas having fevered little forms, children taken ill with the Jerusalem form of malaria while in school, and whom we cannot send home with their temperature over 103. We give them a vinegar wash down and a hot cup of tea, and very often they are back in class in a couple of hours. The whole of our six hundred and sixty-nine children were vaccinated in this room by our visiting school doctor last year, when we feared an outbreak of small-pox, and it is in this room that you would see the rows of children after school clutching a Raphael Tuck and Son’s picture in their hands as backsheesh for the swallowing of the bitter quinine pill which is their prescribed prophylactic treatment against malaria. This is a room of many uses, and here after school hours the hygiene and first aid and care of infants and invalids’ lessons are given to the older girls – these are in English. Our picture screen would not be empty for a minute and would next show you the great workroom with its wage-earning ex-class girls, bent over Sepher mantles and Aran-hakodesh curtains all on order. You might like to watch the set over there making their own clothes of those of their mothers and sisters. The picture-films of the classrooms would keep many of you there for the whole lessons. The curriculum is carried out in an equal number of Hebrew and English lessons, except in the Infant School, which for the first two years is all in Hebrew. How they would charm you – the object lessons or bread, from the ear of corn to the dinner-table – all illustrated by beautiful black-board drawings and specimens and all in pure beautiful Hebrew. The tots from four to six will show you their free brushwork pages of Seder-tables and Ruth’s yellow wheat and yellow ripe oranges in the green grove, of Rishon-le-Zion or Petach Tikvah. In our top class you would see a film showing a delighted tourist – an English-Jewish minister – listening to our girls explaining, in Hebrew, again, of course, a knotty point in the Kizur Shulchan Aruch, and I can tell you that on leaving that room I heard him mutter, “By Jove, they’re stunners.” Among the refugees from Belgium here in London are four Evelina girls, whom Mr. Hermann Landau discovered at the Shelter, and to whom Mr. and Mrs. Arthur E. Franklin have given a home. Those girls are fair specimens of what the Evelina girls are, they are
EQUALLY AT EASE IN HEBREW AND ENGLISH,
and they are children of whom any school in London could be proud. It would do your hearts good to hear some of our elder girls speak on Thursday afternoon, when we close till Sunday, as only our workrooms are open on Friday half the day. We always talk about the Sedra of the coming Shabbos, as girls do not go to Synagogue in Jerusalem, and I have never seen a visitor untouched by the sight of these hundreds of children trooping down in twos to the singing of a march song of the top classes, after a prayer honouring the Sabbath is said followed by my “Shabat Shalom,” and the seven hundred throats answer “Shabat Shalom umvorach”. But another set of pictures is on the screen – this time rather sad ones. You see the dining-room, and it is here that you will note on how little our Jerusalem children can exist. See the crowded long tables bare even of a tablecloth, each child with its plate of soup and a slice of bread – a very thin slice since the war began because we have so many more to feed – there two kiddies eating from one plate, an orphan is sharing her meal with a girl who has a father and therefore cannot go on the list. “What’s that voice over there?” a monitress is scolding. “Ha yalda ra meoud hi lo chavetza birchotz hayadayim vehi lo lakachat et hamori – is her excited answer to my query as to what is wrong. The girl has not washed her hands as all have to do. No girl goes home; those who do not get the mean from school bring it; she has not taken the piece of bread cut ready for the blessing. We turn away sadly when we have investigated. The little one is rebellious. Why should she wash her hands and make “Hamozi”; she has nothing to eat; she gets no free dinner; she, too, has a father; he has been ill and can earn nothing, but he exists and our regulations are hard, necessary, so as our means are inadequate. Yet another scene there, in the dining room, is that showing the teacher on duty called in to arbitrate. Sivya has sold to Tamar for a halfpenny her prize for being never absent, never late, for a month, fallen to her share our of fifty girls for a raffle; the smell of the soup is so good and she is so hungry, and when the transaction is completed and the soup monitress has the plate ready for delivery, the enormity of it breaks on Sivya and she cries, “No. I’ll go without; give me back my
NEVER ABSENT, NEVER LATE, PRIZE.
Tamar won’t give it up – teacher must decide. And yet another film shows you the crowds of mothers on an Admissions Day begging for those free dinner which for many of the children are the only meal in twenty-four hours. “Hat Rachmonus – acht putzelech kinder – nit fer Aich gedacht – gebt a ‘biel’ warmes – wos is – ain kind mehr – sie verd net a ‘sach’ essen.” Brothers and sisters present here to-day, do you blame me for having had to plead guilty, when I recently stood before my Committee, to having given more meals than I ought to have done? Would every one of you not have acted in like manner if you had gone once as I did into the Infant Room after Purim this year – we’d had half a week’s holiday for Tanith Esther – your Purim and ours, we keep Shushan Purim to find the teacher – little more than a child herself – weeping, and the cluster of children all around her pinching their cheeks in Oriental fashion and swaying in grief. “What is it?” “Adonai Yerachem,” the teacher sobbingly says, and I hear in dismay that little Sol – sunny was her name and sunny her nature – a little bright Sephardite, is dead, dead of hunger-typhus. The child had been away with ordinary Jerusalem fever. Chadachat is ke krank, our Ashkenazi mothers say, and we had been short-staffed during this year, and the teachers have had less time for visiting the homes of the children and so no one knew that little Sol’s whole family were starving and our bright little girl had given up the effort to live. And what have I had to do within the past three weeks? Send orders to Jerusalem, cut down children’s food one third and send off one third work-girls. I dare not think of the result of this, but I’ve had to do it. Ah, I must cut my coat according to my cloth I’ve been told. Ah, good people, I do not appeal to you to-day to give us money, God knows you are hard pressed enough to help in so many other quarters, but I do hope that when this war is over you will help us to feed our little children. Do not think your smallest contribution will not help. It will. Each five shillings yearly to the Anglo-Jewish Association will feed a child for close to two months. I would appeal to the children of England to create Children’s Leagues all over the British Empire for an Evelina School Free Dinners Fund, with child secretaries, who will forward their collections to the JEWISH CHRONICLE, which will send them to us. Sisters and Brothers, – as I stood giddy and faint in the surf-boat off Jaffa, waiting anxiously for the cruel Jaffa Commandant to decide whether he would let the American Consul go on board with me – a kind friend who had formed one of the party accompanying me from Jerusalem seeing my distress called over to me, “Hinne lo yonum velo Yishan Shomer Israel” – behold he sulmbereth not nor sleepeth the Guardian of Israel. And I found strength to answer from an anguished heart – Im Eshkacheth Jerushalayim tisbrach yemini.” Brothers and sisters in Israel, let not this phrase sung so sadly for the first time in our first exile from our country sound meaningless in your ears. “If I forget thee, O Jerusalem, may my right hand forget its cunning.”
Miss Landau added to her paper a reference to some hospital work she had been able to do in Jerusalem. She had, she said, been unable to comply with the request of the Red Crescent to assist in the curing of wounded Turkish soldiers, giving as her reason her unwillingness to get Turks well again in order to fight against her country. She was then asked to give her services to a hospital for soldiers suffering from contagious diseases, being told that she would thus be protecting her own people. She complied and from January 26th to May 27th this Red Crescent Hospital was under her organisation. She arranged a new kosher kitchen and they had a complete hospital for Jewish patients and nurses. They were able to save ten Russian girls from expulsion by taking them in the hospital as nurses, as also nine Armenian and several Jewish men.
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The above paper was read at a meeting held at Camperdown House, Aldgate, last Sunday [September 19, 1915 – Sunday], when Mr. CLAUDE G. MONTEFIORE presided over a large gathering. Prior to calling on Miss Landau,
The CHAIRMAN briefly outlined the educational and political work of the Association and expressed the hope that Miss Landau’s account of the system at the Evelina School would, by showing the methods adopted by the Association, make it appear a worthy object of the support of Jewish residents in East London.
At the conclusion of Miss Landau’s paper,
The CHIEF RABBI, in moving a vote to the lecturer, said he wished to pay a tribute to the personality of Miss Landau. The work she had described could not have been done except by a personality. The Association was very fortunate in having Miss Landau, who was an Esheth Chayil, and a host in herself. There had been many teachers sent to the East, but a good number had only succeeded in separating the children from their parents, causing the young ones to look upon themselves as superiors. In the East it was not a question between Orthodox Judaism and advanced Judaism, but between no Judaism at all and the orthodox form of religion. In Miss Landau they had a personality, a valorous woman, who was at the same time in thorough sympathy with the children and their training in the ancient forms of the Jewish faith.
Miss LANDAU briefly replied.
The HAHAM proposed a vote of thanks to the Chairman. He said the he considered the meeting as exceeding in importance any of the public meetings he had had the honour of addressing in East London, for they were now facing the grave problem of the future of their people. It was significant in the highest manner that they had Mr. Montefiore presiding there that day. He had stood by Miss Landau, as she had explained, in her carrying on of their faith in the ancient manner, and they had to recognise his broadmindedness, his deep sympathy and keen understanding of the sentiments of their people in the East. Miss Landau had been doing what they considered to be Zionist work, and he ventured to think that Mr. Montefiore himself could not be impervious to the impression which the paper must have made on every one of them and to the fact that in educating the children of the Holy Land they were laying the foundation-stone of the re-establishment of the Jewish people in the land of their fathers. When their Chairman, in describing the educational work of the Association, had told them that there were not yet County Council Schools in the East, he (Dr. Gaster) had ventured, sotto voce, to say “happily,” because they did not wish their children in the East to be brought up according to the hide-bound rules that governed what might be the necessary education of the children in the West. The circumstances were quite different in the East, and only one who, like Miss Landau, lived there and knew the people, what they wanted and what was necessary for them, could give the children so fruitful an education as she had given them – fruitful because it was not an English education but a Jewish education.
In responding Mr. MONTEFIORE appealed for new annual subscribers to the Association, and hoped the function would result in increased interest being taken in its work. He referred to the assistance the British Government had at all times given them both in their educational and political work.
A goodly number of those present became members of the Association.
Some things to keep you busy, distracted, and intrigued…
Schor, Laura S., The Best School in Jerusalem: Annie Landau’s School for Girls 1900-1960 (Worldcat)
Montagu, Judy, Miss Landau, Educator Extraordinary – “’The Best School in Jerusalem’ Tells the Fascinating Story of the Evelina de Rothschild School” (Book Review of The Best School in Jerusalem: Annie Landau’s School for Girls 1900-1960, by Laura S. Schor), The Jerusalem Post, June 12, 2014
Ungar-Sargon, Batya, “The Jerusalem School That Turned Superstitious Jews Into Proper Brits – A new exhibit and book recall the Evelina de Rothschild School, which taught Jewish girls punctuality, self-reliance – and English”, Tablet Magazine, July 1, 2014
Djemal Pasha (Ahmed Djemal … احمد جمال پاشا … Ahmet Cemâl Paşa), at…
If you look for one thing, you can often find another.
Case in point, two articles published in The Jewish Chronicle in late 1915 about Annie Edith Landau, founder and headmistress of the Evelina de Rothschild School in Jerusalem.
I discovered these articles during a survey – at the New York Public Library – of issues of the Chronicle published between August, 1914 and May, 1919*, for articles pertaining to the military service of Jewish soldiers in the armed forces of the British Commonwealth.**
The Chronicle inevitably published innumerable news items pertaining to the war – from casualty lists; to announcements of military awards; to brief accounts, vignettes, and extracts from soldiers’ correspondence about their military experiences; to essays and opinion pieces – throughout the conflict’s civilizationally transformative and traumatic five year interval. But naturally, the preponderance of items published in the Chronicle during this time – as for all times – comprised articles only peripherally related (equally, entirely “un”-related!) to the war, these typically being items about the impact of social, cultural, technological, economic, and ideological changes upon the Jews of England. (And not just England.) Items about community affairs. Items about Jews in countries and lands beyond the geographic and political boundaries of the Commonwealth. Items about the dissolving effects of modernity upon ties between generations, and equally, within the same generation. Items about relationships between men and women, an issue that far predated the “revolution(s)” of the 1960s, and, the contemporary effects of the technological oxymoron otherwise known as “social media”. And, items about education.
In effect and reality, items about “life”.
In terms of Annie Edith Landau, two news items appeared in the Chronicle in late August and early September of 1915, and are naturally centered upon her position as founder and Headmistress of the Evelina de Rothschild School.
In the first article, the anonymous (!) reporter / interviewer focused upon several aspects of her life and work. These include the practical economic effects of the war on life in the Yishuv, the combined political and social impact of the war upon the land’s Jewish inhabitants, many of whom (up to 12,000) were forced to take refuge in Alexandria upon the conquest of the area by the Ottoman Empire, Miss Landau’s interactions with Ahmed Djemal Pasha (احمد جمال پاشا, or, Ahmet Cemâl Paşa) “one of the three Pashas who ruled the Ottoman Empire” during the First World War, and, her encounter with soldiers of the Zion Mule Corps in Egypt.
In terms of family history, Miss Landau was the daughter of Marcus (Mordechai) Israel (5/27/37-4/1/13) and Chaya (Clara / Caroline) (Kohn) (10/18/53-1/17/23) Landau, of Whitechapel, London, England. Born on March 20, 1873, she was one of thirteen siblings. She passed away in Jerusalem on January 23, 1945.
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Uploaded by Steve C. Morris and Wendy Landau to the Marcus Landau biography at Ancestry.com, this image, taken in 1902 at the family’s home in Highbury, London, shows:
Rear, left to right: Mick, Violet, Isaak, Abe, Dora, Sidney, and Annie
Front, left to right: Dave, Elise, Len, grandfather Marcus and grandmother Chaya, and Birdie
In front: Joe and Doogie
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Miss Landau’s encounter with Djemal Pasha is particularly dramatic (and vividly described) in light of his near-automatic, ideological animosity to Zionism, which Miss Landau suggested was attributable to German influence. Eventually, after having been given the option (well … as best as one can tell from the article, at least on an informal, conversational level!) like all “Jewish enemy aliens”, of remaining in the Yishuv on the condition that she accept Ottoman citizenship, she refused to renounce her identity, and was left with no alternative but to leave for Alexandria. This occurred in May of 1915, “…after a personal farewell from Djemal some hours before,” upon which, as indicated in the Chronicle’s article of September 24 of the same year, Ella Schwartzstein remained in Jerusalem as acting headmistress of the Evelina School.
In light of Djemal Pasha’s biography – specifically as described at Wikipedia – and in terms of his actions as governor of Syria and role in the genocide of the Armenian people in the Ottoman Empire – the following comments (by the unknown Jewish Chronicle reporter, and, Miss Landau herself) are rather incongruous, in light of statements like this, “Vos juifs sont insupportable,” [Your Jews are unbearable,”] said the Pasha to her one day. “Il faut les exterminer.” [“They must be exterminated.”]
In regard to these more than unnerving assertions, Miss Landau suggested that, “…this title [“The Tiger,” which popular terror had conferred upon him] was earned, but … he is just a good natured very patriotic Turkish official, haunted by an anti-Zionist obsession,” and, according to the Chronicle’s reporter, “…she describes [him] as a thoroughly kind man, attached to his family, and particularly susceptible to children’s influence.” Perhaps (perhaps; conjecture here…) these words can be attributed to naivete; a lack of solid information about contemporary events, or, Miss Landau’s sense that – in terms of being a British citizen and Jewish woman – her physical safety at the time was extremely precarious, and dependent equally on discretion and dissimilation.
Djemal’s subsequent fate is described in Wikipedia: “Together with his secretary, Djemal was assassinated on 21 July 1922 by Armenian Revolutionary Federation members Stepan Dzaghigian, Artashes Gevorgyan, and Petros Ter Poghosyan, as part of Operation Nemesis, a global plan by Armenians to track down and assassinate all surviving perpetrators of the Armenian genocide. Djemal’s remains were brought to Erzurum and buried there.
* Hey, equally 1939 through 1946, for World War Two.
**That was my original plan. It grew a little exponentially over time!
And so, the article:
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Palestine in War Time
INTERVIEW FOR THE JEWISH CHRONICLE WITH MISS ANNIE LANDAU
The Jewish Chronicle
August 27, 1915
THE Holy Land, as our readers know, has felt the effects of the war seriously. The story of Palestine in war time is a tale of sheer misery, unredeemed even by much heroism, though enlivened at times by a certain squalid absurdity born of Turkish arbitrariness and inconsistency. Society in this country is a frail and composite structure, and at the first rude touch of adversity it tends to fall to pieces. When, as in the present instance, Nature, too, takes a hand in the game, the desolation is complete.
One of those who have seen the great overthrow at close quarters is Miss Annie E. Landau, the able headmistress of the Evelina de Rothschild School at Jerusalem. The news of the outbreak of war came to the city last year the day after Tisha b’Ab, a day too late for the fitness of things. The headmistress was just getting ready to go into the wilderness – for a holiday. A holiday in Jerusalem, by the way, is no light matter. It is not an affair of a taxicab and a railway ticket. One has to carry a complete household to one’s destination; and as the camel is only a very limited sort of pantechnicon, Miss Landau had to requisition seven such animals for the purpose. When she finally sets out on her journey she can exclaim: Omnia mea mecum porto!
It was when in the midst of these summer preparations that news was brought to Miss Landau that war was near. She was advised to draw some money from the Bank for her school. She did so. Five minutes after, the bank closed.
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“Girls in Evelina de Rothschild School in Jerusalem sing for the High Commissioner Wauchope. Ms. Annie Landau, principal of the school, is sitting on the right.” – Posted by Wendy Landau on June 28, 2013, to biographical profile of Annie Edith (Hannah Judith) Landau, at Ancestry.com.
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ECONOMIC RESULTS
“There was great excitement when the war came,” said Miss Landau to a representative of the JEWISH CHRONICLE. “But the Turkish authorities were quite sure that their country would not be drawn into the trouble. We had a splendid Commandant there at the time – Zeki Bey. He held that Turkey should keep clear of the war; and when his country became involved in the struggle he resigned his commission.”
What was the economic result of the war?
“Everything at once very expensive. There never was any fear of a massacre. What frightened the people was the possibility of starvation. Apart from the relief ship that was sent, food ceased to be brought in, and petroleum imports also stopped. There has never, however, been any utter dearth of bread – the dark native variety – though the price is very dear. And as the export of grain is impossible the supply, at any rate, is assured.”
What are the main causes of the distress?
“First, the falling away of charitable contributions. Russia’s Chalcka has completely stopped, and Germany’s has largely declined. Together with this came the rise in prices and very serious locust visitation. This has cleared the country of fruit and vegetables – even the olives, which are not usually to the locust’s taste. The locusts have eaten up the land, with the fortunate exception of the grain which has matured too far for the palates. They have invaded the houses in Jerusalem. They turned day into night, so huge were the swarms of them. It has been, in fact, just like Bible times.”
The Yemenites have a practical way of dealing with them?
“Yes; they eat them – or rather, those of them which have a dark brown on their chests. It sounds curious, but the [chai] is really there.
DISASTER TO THE COLONIES
And the colonies?
“They simply could not go on, for the reason that the banks could not continue to help them. One very severe blow was the requisitioning of their carts and horses, and many of their workmen. One day a German General came and inspected them; and soon after their water pipes were taken away. That was the worst stroke of all. Many of the Colonists have left, and a number are in Alexandria. To put the matter briefly, and quoting one of the most prominent Zionist refugees in Alexandria, the colonies are ruined. If England or France took possession of the country they could revive in a few years. But if the present hostile regime should continue, then they are lost. My informant in Alexandria was of opinion that the work of forty years has been undone.”
Miss Landau traced the events which followed the entry of Turkey into war. In the early December of last year a decree was issued that male enemy aliens of military age were to be interned at Damascus or Unfa [sic]; while the women and girls and boys under eighteen could leave the country. A few weeks later it was decided that Jews could Ottomanise themselves, and all who refused were to leave forthwith. December 17th was “Black Thursday”. One that day the Kaimakam of Jaffa in conjunction with the Governor of Jaffa, expelled many Jews from the city – mainly Russians. Jewelry was torn from the women. Anybody in the streets upon whom the police could lay hands was seized. And in the general confusion parents became separated from their children. Even now there are children in Alexandria whose mothers remained at Jaffa. Needless to say, the suffering consequent on these measures was painful in the extreme. “Black Thursday,” in very truth!
THE REFUGEES OF ALEXANDRIA
Has the population materially declined? Miss Landau was asked.
“Not more than 12,000 Jews have left the country. Six thousand of these are in Alexandria – four thousand in the encampments, who are supported entirely by the Jewish Relief Committee and the Government, and two thousand living in the town supporting themselves or supported partly by the aid of the Relief Committee. Others have gone to Russia or America. Another three hundred arrived more recently; and before I left news came that a further one thousand were expected. A number of Zionists, too, have been expelled [from] the country. The English Government has been very kind, and has allowed money and food to be brought into Palestine, chiefly from America. But most of the money is ear-marked for relatives and institutions, and I cannot say what it has made any material impression upon the poverty. The authorities in Alexandria, too, are increasingly kind to the needy Jewish refugees, receiving in this task the help of the Relief Committee. Owing to the demands of the large number of troops the accommodation is limited, and the Government has experienced great difficulty in this respect. Their efforts, and particularly the hygienic arrangements made for the refugees are deserving of the utmost praise; and I may mention that Mr. Hornblower, of the Ministry of the Interior, has been indefatigable in the work.
The entry of Turkey into the war, of course brought a large number of Turkish soldiery into Palestine. Every soldier that went on the expedition to Egypt passed through Jerusalem. But Miss Landau states that the men behaved exceedingly well. There was nothing in the nature of looting, and what roguery occurred was on the part of the local police who blackmailed the old Russian folk to their hearts’ content.
“It was very sad to see old men and women of eighty and ninety driven to the station,” said Miss Landau. “One night fifty-two aged women, all over seventy, were locked up, amid very unpleasant conditions. We managed to get their positions ameliorated, and soon got them free together.
DJEMAL PASHA’S HOSTILITY TO ZIONISM.
For much of its more recent experiences Jerusalem is indebted to Djemal Pasha, who reached the city in January last. A most disquieting reputation had preceded him. This can be summed up in the sobriquet “The Tiger,” which popular terror had conferred upon him. Up to a certain point this title was earned, but to Miss Landau he is just a good natured very patriotic Turkish official, haunted by an anti-Zionist obsession.
“When he came,” she told the JEWISH CHRONICLE representative, “he at once made it clear that he was opposed to Zionism. He ordered all their representatives, for instance, to come to Jerusalem, and thirty of them were sent into the interior, among them Mr. Yellin. In a week they were all back again. Then he ordered a strict investigation of Zionist institutions, and declared that he would not allow Jews to settle in Palestine – unless they became Turkish subjects. If necessary, Mesopotamia was open to them. He showed me a large Zionist flag, which he had confiscated, and asserted that he would not permit Palestine to be turned into a second Macedonia.”
In fact Djemal really is obsessed by Zionism. Once he called upon Miss Landau to explain what Zionists wanted, though he received her explanation with a genteelly disguised skepticism. Miss Landau believes that certain German officials have influenced the Turkish officials against the movement; but Djemal himself she describes as a thoroughly kind man, attached to his family, and particularly susceptible to children’s influence.
DJEMAL PROTECTS THE EVELINA SCHOOL.
He has certainly been very considerate to Miss Landau herself, and especially to her school, though something of the habitual vacillation was at first apparent in the latter respect. At the outset, after much communication between Jerusalem and Constantinope, and largely owing to the intercession of the American Amabssador, Mr. Morgenthau, to whose influence and unceasing help the concessions to the school must be ascribed, Djemal Pasha agreed to allow Miss Landau to stay as an Englishwoman. Two days after this permission was granted Djemal announced that he was about to visit the school; and from the time of that visit has been a steady friend, both to the institution and its Headmistress. When he left, in command of the Suez Canal expedition, Miss Landau was greatly worried by the local police – so much so that she sent a letter after Djemal by special messenger appealing for his protection. The letter reached the Commander while still in the desert – he was on his way home. The response was immediate and thorough. The police were ordered into prison, and narrowly escaped hanging from some neighbouring tree. It was all that Miss Landau could do to extricate her persecutors from the pit into which they had deservedly fallen. But it showed that Djemal Pasha meant what he said when he promised to protect the school and its head teacher.
“Vos juifs sont insupportable,” said the Pasha to Miss Landau one day. “Il faut les exterminer.” But that was only his grim raillery. At heart he was not unfriendly to the Jews – always, of course, excepting the Zionists!
Last May he communicated to Miss Landau the decision of the Government that all Jewish enemy aliens must either become Ottoman subjects or leave. He suggested that Miss Landau should become a Turk. “Would you change your nationality,” she asked him, “in similar circumstances?” “No,” was the reply. “I would leave the country. “Then if I must do the same, well then I must,” said the teacher.
The American consul suggested that she should go to Alexandria and work among the refugees there. No boats were sailing from Jaffa. But in the dead of the following night a Greek cargo boat was putting out from (censored). This vessel Miss Landau boarded, after a personal farewell from Djemal some hours before. The poor folk of Jerusalem were sore of heart, and the official class had begged her to change her mind – in vain.
THE ZION MULE CORPS.
In Egypt she came across a number of the Zion Mule Corps, and spoke to several of the wounded men. They were keen on returning to the front. Col. Patterson’s men, she was told, had done marvels. They were “splendid.”
Since leaving Jerusalem, Miss Landau has heard, from time to time, of her school. As recently as June last she was informed that all was going well. The staff is still there. The old curriculum is maintained. After all has not the Headmistress been away before on six months leave?
Miss Landau’s object, at the moment, is to organise a school for the refugee children in Alexandria, and it is to consult her upon the project that the Anglo-Jewish Association has brought her to London. During her absence Mr. Jack Mosseri, of Cairo, who has done so much educational work [with] the Jews of Egypt, is putting up a temporary school for her; and it is hoped that she may soon get to work within its walls.
But it is in the Elevina de Rothschild School at Jerusalem that her heart lies, and that the tide of events may quickly bear her thither is not only her own dearest wish but the hope of all who have followed her admirable career and her truly healing work in the sad, if holy, city.
A list of references to keep you busy, distracted, and otherwise preoccupied…
… The Best School in Jerusalem: Annie Landau’s School for Girls 1900-1960, by Laura S. Schor (Worldcat)
Montagu, Judy, Miss Landau, Educator Extraordinary – “’The Best School in Jerusalem’ Tells the Fascinating Story of the Evelina de Rothschild School” (Book Review of The Best School in Jerusalem: Annie Landau’s School for Girls 1900-1960, by Laura S. Schor), The Jerusalem Post, June 12, 2014
Ungar-Sargon, Batya, “The Jerusalem School That Turned Superstitious Jews Into Proper Brits – A new exhibit and book recall the Evelina de Rothschild School, which taught Jewish girls punctuality, self-reliance – and English”, Tablet Magazine, July 1, 2014
Dr. Laura S. Schor, historian of Evelina de Rothschild School, at…
Berli, Martin, The Zionist Leaders’ Fear – Perception of, Comparison With, and Reactions to the Armenian Genocide, Journal of Levantine Studies, V 5, N 2, Winter 2015, pp. 87-111
And sometimes, whether in symbolism or reality, words can illuminate photographs.
Such is the case in “this” post. Continuing with – ahh, but perhaps not concluding! – my writings covering the military service of American Jewish soldiers in the First World War (through a general overview of the military service of American Jewish soldiers during that conflict, in three parts: here, here, and here; via photographic portraits of American Jewish WW I soldiers from the state of Pennsylvania who were military casualties (here, here, and here); and, by biographical profiles of American Jewish soldiers who were military casualties on November 11, 1918), this post presents documents found in Ancestry.com’s collection “Pennsylvania, U.S., World War I Veterans Service and Compensation Files, 1917-1919, 1934-1948”. In terms of depth, detail, and variety of documents, the Pennsylvania collection is by far the richest – ranked by state – of Ancestry’s collections covering the WW I service of American soldiers.
Along with wartime photographic portraits of soldiers, the most interesting documents in the Pennsylvania collection are “Veterans Compensation Applications” and “War Service Records”.
The reason being? These documents were completed by veterans themselves, or, in the all-too-inevitable instances where a soldier never returned, by friends or family members.
In terms of the former, information in these records comprise a soldier’s own, freshly remembered accounts of his wartime service (in his own handwriting!), which recount his service in abbreviated, varying, but always revealing fashion. And, for the purposes of a blog in this is year of 2022 (!), they typically include errors of spelling in terms of geography, which have lent an interesting challenge to writing this post. (!!) In any event, given that well-nigh unto a century has transpired since these documents were written, however brief, they may be the only records of military service personally left by these veterans.
And so, this post is comprised of accounts from Veterans Compensation Applications and / or War Service Records for ten soldiers. Of these ten, eight survived the war. They were:
Private Jacob Burstein – Wounded in Action Sergeant Joseph Leopold – Slightly Wounded in Action Private Charles Levin – Wounded in Action Private Samuel Polingher – Shell-Shock Private Jacob Rubinstein – Wounded in Action Private Daniel Stein – Wounded in Action Private Samuel Weiner – Wounded in Action Private George Winokur – Slightly Wounded in Action
For these men, I’ve transcribed – a verbatimly as possible – their written accounts, while (where possible) clarifying spelling mistakes for geographic features and city names. I find that of Private Polingher particularly moving and inspiring, for refreshingly, in a matter-of-fact and entirely unapologetic way, he mentions, “Arrived Luneville Sept. 15th. where all the Jewish boys celebrated Yom Kippur and on our arrival we were met the branch reformed Jews”. But really, all the accounts are interesting.
The two men who did not return were:
Private Aaron Caplan – Died of Wounds
The second sheet of Private Caplan’s Veterans Compensation Application includes correspondence, in Polish, with the Chairman of the Board of that city’s Jewish Religious Community, Izrael-Boruch Liberman, and, the city’s mayor, J. Piaskowski.
Private Harry Ellman – Died of Wounds
Private Ellman’s mother signed her name to his Veteran’s Compensation Application in Yiddish.
And so, a century after they were written, some brief writing from the past return to the present. Will there be other wars, from which will arise future Veterans Compensation Forms? I don’t know. (Who does?)
Perhaps it is better that the future is unknown to us. (Perhaps.)
Burstein, Jacob, Pvt., 3,106,468 79th Infantry Division, 316th Infantry Regiment, E Company Wounded in Action (gassed) 9/28/18 Mrs. Florence (Cantor) Burstein (wife), Charlotte Joyce and Lenore Debra (daughters), 6114 Ellsworth St., Philadelphia, Pa. Mr. and Mrs. Joshua (“Shaya”) and Frida Riba (Ben) Burstein (parents); Mrs. Lena Levy (sister), 4068 Lancaster Ave., Philadelphia, Pa. Born Riga, Lativa, 11/24/94 Philadelphia Inquirer 11/15/18
Arrived in Camp Meade Md. May 26th 1918.
Left Camp Meade for overseas about July the 6th 1918.
Left New York harbor for France July the 9th, arrived in Brest France July the 18th.
We sailed on the S.S. Agamemnon, which was called before the war Kaiser Wilhelm the II. We stood in Brest for about 4 or 5 days.
After traveling in box cars from Brest for about four or five days and nights we landed in Vause. It is a small town located about twenty kilometers from Dijon.
From Vause we hiked over to a little village Cussey it is about 5 kilometers from the town mentioned above. We were training there until the later part of August.
From there we left for the Front. Before we got to the front we were under fire many times.
September the 26th 1918 my Division the 79th took part in starting of that big drive in the Argonne Forest. I was a platoon runner in my company. September the 28th 1918 I was gassed.
I was transferred from one hospital to another for several times until I landed in base 53 it was a gas hospital and it was located in Congres.
After I left the Hospital, I was sent around to several camps until finally I was classified in class B2, which it meant from 3 to 6 months behind the lines, which at the mean time I was guarding German prisoners.
After the Armistice was signed November the 11th 1918 they never returned me to my original outfit. I was guarding the German prisoners until December outside of Bordeaux.
And I sailed for the U.S. on the S.S. Chicago with a Casual Company. Arrived in the U.S. Jan. 24 – 1919 and was discharged Feb. 8th 1919.
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Caplan, Aaron, Pvt., 3,174,043 4th Infantry Division, 58th Infantry Regiment, F Company Died of Wounds 11/16/18 Previously Wounded – on 10/1/18 Mr. and Mrs. Chaim and Ruchla Caplan (parents), 26 Krakowska, Augustow, Poland Mr. Perrine Caplan (uncle), 5723 Hobart St., Pittsburgh, Pa. Mr. Charles Caplan (brother), 410 East Murphy Ave., Connellsville, Pa. Born “Kalwari”, Poland / Russia, 8/16/94 Beth Hamedrash Hagodol – Beth Jacob Cemetery, McKees Rocks, Pa. – Section C, Row 2, Lot 54
podpisu Przewodniczacego Zarzadu gminy wyznaniowej zydowskiej August p. Izraela-Borucha Libermana, niniejszem stwierdzam. Miasto Augustow, dnia 30 kwietnia 1935 roku P.o. Burmistrza
The signature of the Chairman of the Board of the Jewish Religious Community Augustow, p. Izrael-Boruch Liberman, I hereby affirm. The city of Augustow, on April 30, 1935 After. The Mayor
Wlasnorecznosc podpisu p.o.Burmistrza m.Augustowa J.Piaskowskiego, oraz autentycznosc odcisnietej pieczeci urzedowej stwierdzam. – Miaso Augustow, dnia 30 maja 1935 roku
I certify the ownership of the signature of the Mayor of Augustow J. Piaskowski, and the authenticity of the imprinted official seal. – The city of Augustow, on May 30, 1935
Stwierdza sie niniejszem wlasnorecznose podpisa Starosty Stefania Ejchlera oraz autentycznose odeisnietej pieczeci urzedowej Starosty. Powiatowy g. Augustowa 13 maja 1935
It is stated hereby self-signed by the Starosty Stefania Ejchlera and an authentic stamp issued by the Starosty of the County of Augustow 13 May 1935
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Ellman, Harry (Tsvi bar Yitzhak ha Kohen), Pvt., 1,830,815 80th Infantry Division, 320th Infantry Regiment, I Company Died of Wounds 10/2/18 Mr. and Mrs. Isadore and Dora (Sternberg) Ellman (parents), 97 Taranilor St., Soroca, Bassarabia, Rouamnia 809 Anaheim St., Philadelphia, Pa. Born “Loblien” (?), Russia, 12/5/94 Beth Abraham Cemetery, Pittsburgh, Pa. – Section 2, Row 19, Plot 4
Harry’s mother’s name appears on the form in Hebrew, with the direct translation being “Dora Helman”, despite the English-language spelling being “Elman” or “Ellman”. Adding a silent “hey” at the end of a name was not uncommon. (Translation by Naomi Cohen. Thanks, Naomi!)
This image of Harry’s matzeva is by FindAGrave Contributor Richard Boyer. As immediately revealed by the carving of a pair of hands with opposing fingers paired as “Vs”., let alone by Harry’s Hebrew name – Tsvi bar Yitzhak ha Kohen – Harry was a Kohen: A descendant of Aaron, brother of Moshe Rabbeinu.
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Leopold, Joseph, Sgt., 1,239,347 28th Infantry Division, 110th Infantry Regiment, A Company Slightly Wounded in Action 9/28/18 Mrs. Leah (Finkelstein) Leopold (wife), 420 West Susquehana Ave., Philadelphia, Pa. Mr. and Mrs. Benjamin and Fannie (Rittenberg) Leopold (parents), 2408 South 2nd St. / 1120 S. 2nd St. / 2533 South Philip St., Philadelphia, Pa. (Philadelphia Inquirer lists address as “1127 S. 2nd St.”) Born Philadelphia, Pa., 12/19/93 Philadelphia Inquirer 12/18/18
Engagements – 5th German offensive from July 14 to July 27th, 1918. Advance on the Ourcq & Vesle river July 28 to Sept., 1918 inc. Meuse Argonne offensive from Sept 26th to Oct. 9-18. Slightly wounded Sept. 28th 1918 (This was taken from discharge)
These two news articles and the accompanying photo, presumably from either The Philadelphia Inquirer or Philadelphia Bulletin, are also in Sergeant Leopold’s Veteran’s Compensation File.
Sergeant Leopold, son of Mr. and Mrs. Benjamin Leopold, 2408 South Second Street, was wounded on the third day of the big Allied drive from the Marne, when he and an officer of the 110th Infantry went out scouting into No Man’s Land. He received his wounds trying to save his superior officer, who was also struck down by bullets. Leopold is now recovering in a base hospital in France.
***
On the third day of the big Allied drive from the Marne, a lieutenant and a sergeant of the old Third Regiment, N.G.P. [National Guard of Pennsylvania]., now the 110th Infantry, went out into No Man’s Land on a scouting expedition facing a rain of machine-gun bullets.
Both were carried back wounded, the “non-com” sustaining his injury in a heroic attempt to rescue his superior officer.
The hero is Sergeant Joseph Leopold, 1120 South Second Street. He is now recuperating in a base hospital and expects to be sound again within a few weeks. In a letter to his parents, Benjamin and Fannie Leopold, 2408 South Second Street, he describes his thrilling experiences.
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Levin, Charles, Pvt., 554,314 26th Infantry Division, 103rd Field Artillery Regiment, F Battery Wounded in Action 7/18/18 (“high explosive in leg”) Wounded in Action 10/7/18 (“gassed”) 3206 West 8th St., Los Angeles, Ca. Mr. and Mrs. Harris and Yetta (Meltzer) Levin (parents), 317 Chestnut St., Pottstown, Pa. Born Rochester, N.Y., 2/24/99 Philadelphia Inquirer 12/22/18
I have lossed my discharge – some years back so am putting down dates from memory –
When I enlisted in Pottstown I gave a false age saying I was 21 yrs old on July 6th 1917 – Did so because I was afraid they wouldn’t take me or that I’d have to get my Parents consent which I didn’t want to do at the time –
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Polingher, Samuel, Pvt., 2,667,070 37th Infantry Division, 146th Infantry Regiment, A Company Shell-Shock (date not specified) Mr. Mabel Polingher (wife), 3322 Pennsylvania Ave., NW, Washington, D.C. Mr. and Mrs. Benzin and Fege (“Fannie”) Polingher (parents), Hyman Polingher (brother) Born Romania 8/26/97; Died 5/11/65
Private Samuel Polingher
Leaving Philadelphia April 26, and arriving at Camp Lee Virginia the same day.
The next day I start in training for a soldier live to prepare myself to fight the Germans, and I got along fairly.
Leaving Camp Lee June 19 – 1918 – arrived at Hoboken, N.Y. [sic] June 13 –
Leaving Hoboken June 15 – arrived at Brest June 22
Leaving Brest June 24
Lodged one night at Brest in the Historical Napalion [sic] barracks.
Leaving Brest June 25 – arrived at Bormount June 29
Hiked 15 kilors to Somary Court where we were trained until July 23th
Leaving July 23 – arrived at Rambersvill July 24 –
Leaving Rambersvill July 26 on trucks we rode the whole night we pasted the town named Bacarat [Baccarat] and got off in the woods It was raining the whole night and we began to realize what prospect we have for our future days, there is no doubt that we were all disgusted and I thought myself the only thing we must have is rations and this was the first time that I had to pitch a pup tent.
My partner was a good little fellow and of course he helped me and it didn’t take us long and we had a swell home we got some branches of Pine trees and we laied down on the ground in order to make our bed soft and comfortable My partner and I went to sleep and it started to rain good and hard we heard lots of shooting but we were very tired and we fell asleep and about 10:30 our corporal came and gave us an alarm Boys get up and make your packes Of course no candles were allowed to be lit and just think it was dark and raining, but still I heard my corporal shouting boys we are going over the top and we didn’t know where we were going, but he said we are going out on the road with our packes and start to hike in the darkness that night to a town with the name Bartichomp at 3 o’clock that morning
There were a group of our men from each company to learn how to throw hand granades [grenades] We stood there 2 days and we left for a village named Vacavill where we were four days around the out skirts of Vacovill then we left for the front line trenches
And we came to the trenches at two o’clock at night arriving at the front line trenches August 5th fighting as much as our Americans boys could of done
We left the trenches August 10th arrived at Indian village and at Bacarot Aug. 11th
Leaving Bacarot Aug. 15th arrive at Vacavill Aug. 16
Leaving Vacavill Aug 17th arrived in the wood of Vacavill and then left for St. Marrice Arrived Aug. 30th
We stood in the support line trenches leaving St. Marrice Sept. 15
Arrived Luneville Sept. 15th. where all the Jewish boys celebrated Yom Kippur and on our arrival we were met the branch reformed Jews
Arrived Bacarot Sept. 18 where we got on the train and arrived at Haironvill [Haironville] Sept. 19 and left Sept. 20
We got on the trucks which was driven by Chinese drivers We pasted through the town named Ba-ladut and got of in town named Jubnvill.
Arrived at the Orgonde [Argonne] Forest at night Sept. 22 –
Leaving the forest Sept. 26 and also made a nice big steak and a cup of coffee before we started the big drive.
We started our great offensive against the Prussian guards which put up a strong resistance.
Arrived at the front line trenches at six o’clock in the morning and began to go over the top We reached our first objective the town Mont Foucan [Montfaucon] Hill Number 304 and then we reached our second objective the formers dead Mans Hill No. 305 and we were released by the 32 Div.
I have much more to write but I think it will take up to much space so I came to a close.
By Private Samuel Polingher
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Rubinstein, Jacob, Pvt., 1,785,617 79th Infantry Division, 315th Infantry Regiment, Machine Gun Company Slightly Wounded in Action 9/29/18 (“gassed”) Mrs. Dora (Borden) Rubinstein (wife), Rose, Evelyn, and Eugin (daughters and son), 4301 Atlantic Ave., Wildwood, N.J. Mr. and Mrs. Wolf (“William W.”) and Anna Rubinstein (parents), 2103 N. 31st St., Philadelphia, Pa. Born “Tcherkass”, Kiev, 1896 Philadelphia Inquirer 12/1718
Have been gassed, it happened this way.
One dreary rainy night, being packeted in a little street between Mountfocan [Montfaucon] and the Hun, Frits finally got my number, a gas shell hit a man (standing in front of me) who fell right on me and I inhaled the perfume
Have been in about 25 Hospitals, Convalessense, Replacement Camps Have made good use of the French 8 horses or 40 men box cars.
Our Co. has been stationed in the following villages Shattelonot, Haronvill [Arronville?], Dombasel [Dombasle-sur-Meurthe?]
After the Armistice I found my Co. in Etray, then we hiked to Shomont Sur oir [Chaumont-sur-Loire], had a 120 mile hike with stops in about 50 villages, then settle in Remacourt a big Base Hospital center
Then a five day trip to Verton a little, rest and homeward bound to St. Nazier [Saint-Nazaire]
There we stayed 4 days and moved 8 times
Have been categorized and sterilized, and undergone inspections of all descriptions.
But one little incident that I’ll never forget.
That was in St. Agnion [Saint-Agnan] a Replacement Camp where they worked Christmas and New Years
One rainy day on detail as usual, the Commanding Officer some Major past us by and made the following remark
“I don’t see why the Government raised your wages at that time when 50c a day is too much for you.” But he is excused. This prohibition wasn’t in force in France.
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Stein, Daniel, Pvt., 1,237,695 28th Infantry Division, 109th Infantry Regiment, L Company Wounded in Action 7/15/18 1006 East 12th St., Chester, Pa. Mr. and Mrs. Nathan and Clara (Brodman) Stein (parents) Mrs. Max Rubin (aunt), 215 Christian St., Philadelphia, Pa. Born Philadelphia, Pa., 6/9/98 Enlisted in 1917 without informing parents. Pennsylvania Veterans Compensation Application: “Veteran’s service credited to New York and has failed to furnish proof of Pennsylvania residence.” Philadelphia Inquirer 8/30/18
This half-tone photo of Pvt. Stein (certainly taken before he was Private Stein!) was published in the Philadelphia Inquirer on August 30, 1918.
In order to make my service record clearer, I’ll elaborate my service.
Co. L., 13th Inf. Is the original organization I joined in 1917. Around the beginning of 1918, we were reorganized and called the 28th Div., hence Co. L., 109th Inf.
July 15th, I was wounded; July 18th I became a prisoner-of-war; until Dec. 7th when all of us were released and brought to Vichy, France.
A few weeks later we were organized into Casualty Companies at St. Agnan, France; and as a member of Co. I – 1st Bn – 143 D.B. I came home and was discharged at Camp Dix, N.J.
Daniel Stein
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Wiener, Samuel, Pvt., 1,240,238 28th Infantry Division, 110th Infantry Regiment, M Company Wounded in Action 8/25/18 2547 West Division St., Chicago, Il. Mr. and Mrs. Alexander and Ida (Glick) Wiener (parents), 932 N. 2nd St., Philadelphia, Pa. Born “Rovno” (?), Russia, 7/18/96 Occupation: Employee of Dupont in Wilmington, De. Philadelphia Inquirer 10/6/18, 12/21/18
Begun July 21 at Phila., 3rd Pa. Inf. Armory ‘till 8/10
Camp Taylor 69th Market Sts ‘till Sept. 10th
Camp Hancock, Ga. Sept. 15, 1917 until April 24th
Arrived Camp Merritt April 27th 1918
Sailed for France May 2nd.
Arrived at Liverpool England May 16th 1916
Went to France May 17th.
Arrived at Cailais [Calais] France same day.
Philadelphia Inquirer October 6, 1918, or, December 21, 1918
The Americanization of young “Sammy” Weiner, which began just nine years ago when he reached the United States an emigrant boy from Russia, passed through the final stages on the fields of France in July and August. As a member of the 110th Infantry he went unscathed through the seering [sic] blasts of German fire along the Marne in July and participated in the stirring pursuit of the boche from the Ourcq to the Vesle. The 110th reached the Vesle on August 6 and the next day Private Wiener wrote a brief letter to his mother, Mrs. Ida Weiner, 832 North Second Street.
The weeks passed after that with no news until last Saturday an ominous looking telegram came from Washington. Mrs. Weiner does not read English and she turned the telegram over to her daughter. It stated: –
“We regret to inform you that Private Samuel Weiner has been missing in action since August 26.”
Mrs. Weiner came to this country from Russia some years after her son landed here, yet she, too, has absorbed the spirit of the American mother. Her daughter translated the flow of Jewish [Yiddish] from her lips: –
“Sammy loves his new country, and I love it and I have given him willingly. But if he is missing I feel sure that he will turn up all right.”
Private Weiner is 22 years old. He enlisted in the old Third Regiment, in July, 1917, and went with it to camp Hancock where it was transformed into the 110th Infantry and he was assigned to Company M. He came home in his soldier suit on a short furlough just before the regiment sailed overseas last May, and it was a question who was the more proud, the mother at the sight of her stalwart son in khaki or the lad himself in the new uniform just issued to him with the crossed rifles on his collar and the jaunty overseas cap.
Wiener was down at the Du Pont plant in Wilmington, Delaware, making powder for the Allies when this country entered the war. He stayed on the job for a month or more and then came home.
“I guess I’ll have to go shoot some of the stuff I have been making at the Germans,” he explained to his mother, and went down to the recruiting office and signed up in the Third Regiment. He was mustered in out at Bywood[a neighborhood in Upper Darby, a suburb of Philadelphia adjacent to the western edge of the city of Philadelphia], and was out of the awkward squad and full-fledged soldier before the regiment _____ for its final training.
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Winokur, George, Pvt., 1,900,879 82nd Infantry Division, 326th Infantry Regiment, B Company Slightly Wounded in Action (“gassed”) 10/13/18 435 Segal St., Philadelphia, Pa. Mr. and Mrs. Max and Sarah (Tonkonoff) Winokur (parents), 1821 S. 5th St., Philadelphia, Pa. Born New York, N.Y., 12/21/94 Philadelphia Inquirer 12/25/18 (Philadelphia Inquirer lists surname as “Minokur”, and lists date as 10/13/18)
I went in France April 28, 1918 and I was in the Toul Front on July. And also in the Champaine [Champagne] Battle and I got gassed in the Arrogone [Argonne] Forrest.
I had my gas mask on for 6 hours in a shell hole and my gun was broke from shrapnel and I was taken to a field dressing station & then sent to a base hospital.
I came back with the _____ Ship and it took eleven days & I went over in six days with the Marratannia. [Mauretania] I am now well & in the best of health.