Maxwell Kaufman List of honorees Louis Rose Society Jewishsightseeing home
Writings by Maxwell Kaufman
-1947-
May 29, 1947—"Letters to the
Editor," Southwestern Jewish Press, page 2: Dear Ray (Solomon,
editor of the Southwestern Jewish Press): I received your most thoughtful
gift of the greatly improved "Press." I must congratulate you indeed
on the swell job you did with the community on the United Jewish Fund Drive. The
paper looks lively and is filled with interesting features. I hope you keep it
up and keep sending me the Press so I won't feel so cut off from my
"hometown." As to my work here, it's probably the most useful work
I've ever done and nothing would suit me more than to be allowed to help these
poor Jews of ours until we can get them to our Homeland. I only pray that San
Diego goes over the top in the Fund drive and makes it possible for us to do our
work while the need is so dire. Julia (his wife) and Paul (his son) are
well and happy. Give my love to all, —Mac (Maxwell Kaufman). Editor's
Note: The above letter was received this week from Maxwell Kaufman, the former
director of USO during the war years in San Diego. Mr. Kaufman who left his post
here to accept an appointment with the American Joint Distribution Committee has
just been promoted to the position of Deputy Area Director for Austria.
-1949-
October 1949—Maxwell Kaufman, "Overseas News and Views," Southwestern
Jewish Press, page 2: When I left San Diego in January 1947 to take over my
new job with the J.D.C., I knew as little about Refugees or D.P.'s as anyone,
except what I read in the Jewish Press. During the next two and a half
years I lived, slept, ate and fought with Jewish refugees from all over Europe
and learned a little about them. I spoke only enough Yiddish to be able to say gefulte
fish or borscht, but by the end of three months I could shilte with
the best of them. Seriously, though, there was enough to rant and rave about
when I got over there and found myself with more problems in one week than I had
ever had in a year working with Jewish Communities. I think it is pretty well
known how well are communities are organized, but they don't hold a candle to
the Jewish D.P. camps, which were actually communities of from 1000 to 6000
souls. The camps were organized to run themselves with the aid of a
"joint" or U.N.N.R.A. worker. Actually the Camp was run by "The
Committee" who represented "The Party." Each political party had
a representative on the Committee which decided such vital matters as: 1) How
much space to live in each person would have (the camps were terribly
overcrowded); 2) How much food each would get, (very important since there was
never enough of good food and food represented money); 3. Clothes and other
services which the Army, Joint or UNNRA was distributing. As you can readily see
this made the "Comitet" a very powerful factor in Camp Life. As a
matter of fact, if you didn't belong to one of the Parties, you had no chance to
receive any of the above essentials. The "parties" ranged from
revolutionary Zionist to luke warm Zionists; from extreme left Labor to right
and religious groups. Fortunately, even though they fought each other bitterly,
they presented a united front in dealing with the Army or the Germans. In this
field of relationships, we of the "Joint" served as liaison officers
and buffers between the Camps and the officials; both American and German. It
was also our job to see that food and clothing were distributed fairly and
equitably. This placed us in the position of a punching bag and everyone took a
swing. If the food was inadequate or late we were blamed as Americans. If we
intervened to protest an unfair distribution, we were accused of taking sides
with one of the "Parties." If the Jews committed some ac that ran
counter to the policy of the ARmy or UNNRA, we were accused of fomenting trouble
in the Camps. All in all, our life was not what you might call peaceful. We got
it from both sides. It's like being a Liberal between a Communist and a
Republican. They both give us a bad time. In the next issue, I shall
attempt to give you a picture of life in a Jewish D.P. Camp, and the part the
"Joint" worker plays in it.
November 14, 1949—Maxwell Kaufman, "Overseas News and
Views," Southwestern Jewish Press, page 2: The organization of a D.P.
Camp along democratic lines proved to be a pitfall for all the authorities
responsible. Social Workers, welfare Agencies, the army and other American
professional relief volunteers, all found themselves facing the resistance of
the Jewish Camp inhabitants. No matter what plans were proposed to alleviate the
bad conditions and improve things generally, the Camp leaders would listen
politely and then proceed to do things their own way. Only when strong measures
were threatened was there compliance, and then with a shrug of the shoulder,
which said: "What can we do? They hold the upper hand." The
furtherance of the Party's welfare and power was paramount to the individual
well being of the members. It was quite true that the Party was responsible, at
times, for binging large groups to the American zone, from all over Europe. They
smuggled and transported thousands of Refugees from Poland, Roumania, Hungary an
Czecho-Slovakia. The party paid "expenses" for bribery and palm
greasing of all kinds, to military and civilian controls at border points. As
many borders had to be crossed, a great many palms had to be greased, so much
per head. Sometimes it worked, sometimes not, but always danger existed.
Naturally the party expected (and received) loyalty in return. It was not
surprising therefore that a great del more attention was paid to the will of the
Party than to any other agency. The authorities found this hard to understand,
since they did not know the background of the situation. Party policy and needs
sometimes made it necessary for the people to give up part of their rations in
order to raise funds for either Israel or local purposes. If a member objected,
he was strongly reminded that the Party brought him to the U.S. Zone of Germany
or Ausria. As food was money, one can easily see the drain the Parties made on
our own meager food distribution. The pressure on the "Joint" worker
for more food was constant and nerve-wracking. We were accused of keeping from
them the supplies that were sent for them. As a matter of fact, if we did not
strictly ration our supplies, we would have been out of food in short order and
with empty warehouses. Many was the time we sat waiting for delayed transports
of food, or rushed to Ports with trucks at night in order to have supplies on
hand for the next distribution. Otherwise, we faced riots, demonstrations,
curses and denunciations from Party leaders, who demanded to know what we had
done with their food. (Next issue: Work and Activities in Camps).
November 18, 1949—Maxwell Kaufman,
"Overseas News and Views," Southwestern Jewish Press, page 2:
Works Projects—One of the most effective programs of the J.D.C. in Europe was
the development of a works project system in every Displaced Persons Camp. In
order to keep the people occupied at useful tasks, it was necessary to organize
the entire able bodied population. The "Comitet" made policy and
represented the Parties, but the actual work of running a D.P. Camp of 2,000 to
5,000 people needed workers of all sorts. Office workers, clerical,
bookkeepers, stenographers, typists, managers, etc. to administration of the
Camp, as well as laborers, truck drivers, cleaners and sanitation workers. then
came the work shops. The people were classified as to skills and placed in the
trade closest to their background of experience. Machinery had to be imported,
either from other European countries or the U.S.A. Supplies and equipment were
gotten from all parts of the world. This was a terrific task as the world of
trade was in very short supply of just those items. Sewing machines, carpenter
and other tools, cloths, both rayon and wooden, were very difficult to obtain
and if obtainable, U.S. dollars had to be handed over before supplies would be
produced. Workshops were finally organized and set up in the following
trades: ladies coats, dresses , hats, underwear and shoes; men's overcoats,
suits, pants, caps, shirts and underwear. Children's clothes of all kinds were
in great demand and we suffered from a shortage of baby clothes for a long
period of time. The setting up of these shops in the camps, when all our
supplies and personnel were available, would seem to be an easy task. This was
not the case, however, since we could not hire every worker in camp and a great
deal of pressure was brought by various Parties to hire their members. An
incentive system was devised and scrip money payed to each worker, according to
the amount of work they turned out. This scrip was good at the canteen or store
in the camp, where the worker could spend his "pay" and
"buy" items ranging from self-manufactured coats, suits, dresses,
shoes or luxuries such as soap, ciagrettes, candy, etc. The scarce items had to
be rationed, so that a worker could not, for example, buy more than one or two
suits each year, or a woman more than two pairs of shoes or two dresses. Only a
certain amount of luxury items could be purchased each week. The canteen was run
like a real store, with sales talk and advertising posters used in order to sell
the workers on American goods and ideas, such as cleanliness, proper clothing,
feeding and care of the babies and education of their children. They were also
"sold' on health habits and the benefits of working together as part of a
team. We sold them so well that it wasn't long before we had labor trouble; and
to show us that they really understood the American way, we faced strikes and
sit-downs. We met with workers representatives of the various trades and set up
standards and work production scales and wages, in the approved labor relations
manner. It was a peculiar situation for the "Joint" to find itself in
the position of a "boss," and have to settle disputes and strikes.
That the Works Project Program worked so well was a tribute to the
American professional workers, who were well grounded in the Democratic way of
life. This type of program helped to prepare the displaced person for a normal
life in his new country, when the chance for emigration came. Next
issue: Night Riders.
December 2, 1949—Maxwell Kaufman, "Night Riders," Southwestern
Jewish Press, page 2: A short time after my arrival in Europe, I found
myself in Austria, supervising six D.P. camps and in the middle of the illegal
traffic of refugees. I soon found that although a trained social worker, I was
encountering problems for which I had never been trained. My work in organizing
the camps, setting up works projects, health standards, distributing food and
clothing to camp inhabitants, was the normal part of my job. Taking
care of the "illegals" was another phase of the work not discussed in
the manuals. The camp leaders wanted to help in caring for these refugees who
were unregistered, but there was just so much food around and their coming meant
the sharing of rations. However, feeling in those days ran high and since these
people were on their way to Israel, they had to be helped. This was how "Maluchim"
(Angels) came into being. When camp leaders padded population figures, it was
not for themselves but for the Jews who entered the camps without permission
from the authorities. Increased surprise head counts by the Army practically
eliminated "Maluchim" during the latter years, but by this time the
hordes of illegal refugees were reduced to a minimum. A darkness of night has
always been used to cover illegal acts. It is difficult to consider illegal the
act of helping unhappy people to escape, but unfortunately this was the case in
Europe. As a result thousands of refugees had to be helped by unorthodox
methods. The road for these illegals was long and hard—mountain climbing in
the winter; leaky, smelly and overcrowded boats, and always hiding under the
cover of darkness. Freedom meant so much to these Jews that, in spite of the
knowledge of hard work and fighting in Eratz, they continued along the hazardous
road. One night during the flood of Rumanian refugees to Austria, we were
awakened at 2 a.m. and told by one of our Austrian truck drivers that a large
group of refugees were being held up at the Russian border. Let me explain that
we were situated on the Danube River, which separated the American and Russian
zones of occupation. The U.S. Army could not permit the refugees to legally
enter the American Zone. The Russians, who refused to feed or care for them,
were not too anxious to hold them. The group consisted of 200 men, 200
women and 100 children, who were abandoned when their leaders were arrested by
the Russians for illegal traffic. It now became the job of the "Joint"
worker to do something about it. In defiance of rules and regulations, we
crossed the URFAR Bridge, armed with two cartons of cigarettes and a bottle of
whiskey, and talked to the Russian soldiers. We drove a few Austrian trucks to
where the group was encamped and hurriedly started to load. The Austrian trucks
could not pass the American side of the bridge, so it was necessary to reload
the refugees on our American trucks before passing the U.S. soldiers. We closed
the flaps carefully and escorted the truck through, telling the soldiers that we
would take responsibility for the cargo. This method necessitated six
trips back and forth and each time we held our breath on passing the American
and Russian border guards. The refugees were kept as quiet as mice, for if even
one sneezed the whole show would be given away. The children had already
learned how to hide and be quiet, for fear is a powerful teacher, and they had
grown wise in the ways of cheating death. We scattered the group into three
camps, then fed and housed them. All this took place in the middle of the night
and the people were in a pitiful condition from lack of food and exhaustion. Is
it any wonder that these night visitors found the rough camps a luxury after
their harrowing experiences? As a result some chose to remain and their status
became a problem to everyone interested. Incidents like the above were quite
common and in almost all cases were successfully carried off, so that the stream
of refugees was kept flowing toward the "Promised Land." The Rumanian,
Polish, Hungarian and Czech refugees formed a mighty stream which could not be
stopped even by American French or British troops. Next issue: Culture and
Recreation in Camps
December 16, 1949—Maxwell Kaufman, "Overseas News and
Views," Southwestern Jewish Press, page 2: Culture in the
Camps—This article is really a Chanukah story, unlike any you have ever read.
My story is about children in a D.P. Camp, in the town of Linz, Austria. The
year is 1947, and we had been in Linz about
one year. Julia had somehow fixed up a home for us in one of the requisitioned
workers apartments. It was bitter cold that year and the camp occupants suffered
cruelly because of lack of fuel. camp Wegscheid was one of the worst. Inhabited
by about 6,000 souls, the camp consisted of wooden barracks, through which the
wind and snow blew, as if there were no walls, windows or doors. We were worried
not only because of lack of fuel, but also on account of the sudden increase of
respiratory diseases. Ill clothed and not too well fed (there was a serious
shortage of fats and oils) the Jews were susceptible to anything. I have gone
into detail because I want you to picture the background for this Chanukah
celebration in a D.P. camp. Camp Wegscheld was composed of approximately 2400
women, 2000 men and 1600 children. About 900 children were of school age. The
teachers of the School were themselves Displaced Persons who worked under the
guidance of Jewish Agency workers. With the approach of Chanukah, the teachers
came to me and presented their problems. After a long discussion regarding the
difficulties, we came to the following agreement: I would supply them with
fruit, candy, nuts, etc. I would also make a special distribution of clothing
for the children. The prospect of supplying candies, cookies and fruits for 900
children would phase anyone, but fortunately Christmas was also near, and the
U.S. Army came to the rescue with the assistance of the Jewish Army
Chaplain. Clothing was a tougher problem, but after ransacking our
warehouses, we managed to find enough for even costumes. These consisted of old
rags, used sugar bags and anything that could be sewn and patched together by
the parents and teachers. For most of the children, it was their first Chanukah;
others had not the opportunity of celebrating because they were hidden away or
else were on the move, fleeing from other unhappy lands. The night of Chanukah,
we entered the large wooden barracks, which served as an auditorium, with other
invited guests from the army. The sight that met our eyes made them moist. It
was incredible. This ugly building had been transformed into a place of gaiety
and warmth that would have compared favorably with anything done in the U.S.A.
Old packing cases were used to build stalls; the curtain was sewn together from
blankets. Ingenious use was made of cardboard boxes for toys, etc. Here and
there a label stamped "Shipped by the American Joint Distribution Committee
for Relief" was visible. Then the play began. In short episodes the
story of Chanukah was told. Sometimes we felt sad, at other times we were
thrilled. Costumes came apart, bits of scenery fell down but these wonderful
children carried on like seasoned troupers. The boy who took the part of an Arab
had trouble with hi turban (an old flour sack); the girls sometimes tripped over
their long sheets or lost a veil. It was, however, a performance we shall never
forget. There was singing and dancing by groups of children of all ages.
They had learned the songs and dances of Eretz well. Why should anyone be
surprised? —They expected to be there soon. They didn't want to be strangers
in their own land. So they sang the Chanukah songs and danced the new folk
dances of their future country. We were very proud of them. Israel need have no
fear for the future with material like this. we gave out special prizes for the
best costumes. The first prize was a suit for a boy. A new suit just from
America! The other prizes were valuable too—chocolate bars, candy, dresses,
skirts, etc. Most of these articles we had personally received from friends in
the States. We left the Camp about 1 a.m. and made our way in our jeep
through a blinding snowstorm. Winters with the problems of fuel, warm clothing
to go around, delayed shipments of essential foods and increased illness, always
placed a heavy burden on the relief workers. The spirit evinced that night
showed us the courage of a people who were determined to overcome all obstacles
in order to achieve their purpose. They were tough—tough enough to have come
through the fires of Hell and survive, in spite of incredible hardship and
dangers. Next year they would sing and dance, and celebrate Chanukah in their
own country. Happy Chanukah.
-1950-
January 27, 1950—Maxwell Kaufman, "Overseas News and
Views," Southwestern Jewish Press, page 2: I have met many native
Israelis—as a matter of fact we worked together in Europe in the displaced
persons program of J.D.C. The Sabras (as natives of Israel are called)
were sent to Germany and Austria by the Jewish Agency for Palestine, as early as
1946. Their work was in the main a teaching job, but in those days the political
aspect was not unimportant. The Israeli workers came to Europe to organize
the schools in the D.P. Camps and train whatever teachers they could find. J.D.C.
and the Jewish Agency had reached an agreement that made the Agency responsible
for education of the children. Just as important was their work of propaganda on
behalf of the then unborn new state. Their aim was to keep the Jewish D.P.
pressuring the world for a place to go. At that time almost 250,000 Jews were in
D.P. camps in Germany, Austria and Italy. These Jews, survivors of concentration
camps and refugees from terror and destruction, lay heavy on the conscience of
the world. It was the need to do something about this problem and the constant
cry of theJews to be allowed to go to Palestine that finally led to Partition.
Most of the Jewish Agency people spoke English, but some refused to speak
anything but Hebrew. They would make a concession and talk to me in Yiddish. In
1947 they were still an unofficial agency attached to J.D.C. They preferred this
arrangement since a great deal of the "Schwarz" emigration work was
being handled by "Brichah," a strictly illegal organization which
brought Jews from all over Europe to the American Zones of Germany and Austria.
The refugees were then taken over the mountains to Italy and shipped to
Palestine. When the story of "Brichah" is finally told, it will prove
to be one of the most exciting chapters in the history of the Exodus of Jews
from Europe. Some of the Jewish Agency workers were assigned to Education, some
to Emigration and others to political work. Thje educators had the
responsibility of organizing the teaching staff and originating a curriculum of
study which was pointed in just one direction. They taught the language and
culture, and instilled love for Palestine and its future. The children,
Hungarian, Roumanian, Polish, Czech, German and Austrian were taught the songs,
the dances, the hopes and dreams of a land which was theirs by right and would
have to be won by might. The Emigration workers selected candidates among the
D.P.'s who were found to be fit for the long and hazardous journey to Palestine.
Later on they began to restrict immigrants to those who could fight or work.
Families with old people or children were held back for a time. This was
especially true during the fighting with the Arabs. The Political workers of the
agency devoted themselves to keeping up the morale of theJews and at the same
time instilling a political consciousness into the numerous organizations which
flourished in the camps. These organizations later became the political parties
that now form the Government of Israel. At the last count there were thirteen
ranging from left to right and the religious groups. It may come as a surpise to
many that there was no Reform or Conservative representation either in Europe or
Israel. Religious groups ranged from Neo-Orthodoxy (Agudath) to Ultra-Orthodoxy
(Mizrachi). As a matter of fact only the Orthodox Rabbis can perform a legal
marriage ceremony in the New State. I hope I have given you some idea of the
work of the Jewish Agency, which with the aid of the J.D.C. and American money,
played an important part in saving the remnant of European Jewry from the
degradation of the D.P. Camps. What I have omitted to tell you is the courage
and daring of these Sabras, who said to all the Jews in the camps, "Come
home! We want you! You belong here! This is your land!" They
said this to the young, the old, the sick, the crippled, the bad, the good, the
rich and poor. They said it to the black marketeer, the trader, the skeptic, the
ones who had forgotten to work, others who had no trade, —with the knowledge
that many would become a burden, they still told them to come. They were
not afraid. They had faith in the ultimate outcome. These D.P.'s were the
last handful of once flourishing communities. Israel would take them all and
make them proud again. For the first time in 2000 years, they would be citizens
in a country that wanted them. They would be at home in their own Nation.
February 10, 1950—Maxwell Kaufman, "Overseas News and
Views," Southwestern Jewish Press, page 2: What I learned about
"Angels" —When I first arrived in Austria, three years ago, to take
charge of D.P. Camps, I got into trouble with "Angels." To me
"Angels" were heavenly bodies floating around waiting for a chance to
perform a good deed. Little did I know that they also existed in the D.P.
Camps. One of the problems of the U.S. Army, who supplied food to the
camps, was to determine how many people actually resided in each camp. Since
men, women and children received different amounts of calories, it was quite
important to determine the amount of milk, canned meats, etc. needed by
individual meats. Food was scarce and precious in those days and it was quite
natural for the camp inhabitants to try to get as much as possible. Consumption
was only one of the many uses of food. It was used for barter in exchange for
fresh meat, chicken, eggs and butter. It was sold to obtain marks or schillings.
Extra food was needed to feed the illegals who came into camp or were passing
through. If the camp officials could show figures which indicated that 2500
people were in camp, and actually only 2000 existed, the difference between the
two figures were called "Meluchem" or "Angels." Every camp
guarded its "Meluchem" jealously and went to great lengths to keep the
real figures hidden from the Army, the J.D.C and I.R.O. I recall one
morning when the army was determined to know how many people were in the six
camps. At 5 a.m. soldiers surrounded each camp and ordered the occupants to
assemble for a "head count." This method seemed foolproof, but the
quick with of the D.P.'s was not taken into consideration. As each line formed
and was counted, some immediately turned around and with a new identity card got
in line and were again counted. The officials were amazed at the end of the
"head count" to find how accurate the figures were submitted by the
camp. At another time, I was in charge of a train of twelve coaches which was to
take 275 D.P.s to Italy from Salzburg. The U.S. officials had ordered enough
supplies of food to last for two days to go with the transport. Each
person was allowed 1200 calories, which meant one (1) tin of meat, six ounces of
sugar (or jam), one quarter pound of bread and one half tin of sardines.
Children were given a tin of milk. Barely enough barring any unforeseen
incidents. The people started to arrive in trucks and I supervised the
distribution into the coaches. The food was placed on board. I noticed that a
number of people were leaving the train and getting back on the trucks. They had
no baggage, so I spoke to the leader to find out what it was all about. His
explanation was that the train was late in staring and inasmuch as it was
Friday, the individuals concerned refused to ride on the Sabbath. I tried
arguing with him but he was adamant. I then asked what would become of all the
baggage that these people had placed on the train. His answer was
"Let God and his angels worry about that." This brought a laugh from
the crowd and they all left in the trucks going back to Camp. I fumed and fussed
for a while but finally sent the train off. On the way back the leader of "Brichah,"
with whom I was friendly, finally let me in on the joke. "Those people were
Angels," he said, "they had to fly back to camp. There will be other
people who will take their places and eat the food. Angels are that way, they
always are around when you need them." he also told me that the
illegal crossing point would receive the food and use it to supply the "Aliyah
Beth" which was the long road to Eretz. "Meluchem" soon became a
byword. All over Austria and Germany where Jews met it was as common a term as
"Sholom" or "Amcho," which identified a Jew and meant
"one of us."
March 28, 1950—Maxwell Kaufman, "Birth of a Nation," Southwestern Jewish Press, page 8: April 23rd is indeed a significant date insofar as Jwry is concerned, for it is then that we shall celebrate the Third Anniversary of the Founding of the State of Irael, the most important event of our time, an achievement accomplished through sheer heroism and human sacrifice. The Southwestern Jewish Press will observe this special occasion in the late April number with pictures, and stories written expressly for this publication by prominent Jewish writers.
April 14, 1950—Maxwell Kaufman,
"Overseas News and Views, Southwestern Jewish Press, page 4: Editor's
Note: Though no publicity could be given to it at the time, even during World
War II, a substantial amount of aid from the American Jewish community was able
to reach Jews trapped in Nazi-occupied Europe. Through the efforts of the Joint
Distribution Committee, thousands of men and women were helped to make their way
out of Festung Europa to safety, helped other thousands to survive until
liberation. The following is the dramatic story of Saly Mayer, Swiss Jewish
leader who became JDC Director for Switzerland in 1940, and who, more than any
other man, was responsible for the saving of Jewish lives.) His
Brother's Keeper -- ten years ago, a middle-aged Swiss citizen came out of
retirement to become one of the heroic figures of modern Jewish history. One day
in 1940 a former lace manufacturer left the peace of his well-stocked library in
St. Gall, Switzerland, to embark on a new career. By the time his new
"job" was completed, then years later, Saly Mayer had become a key
figure in JDC's international rescue efforts, had—through a series of
'cloak-and-dagger' episodes—directly or indirectly saved several hundred
thousand Jewish lives. In 1940, Saly Mayer, successful businessman and
chairman of the Israelitscher Gemeindebund, Jewish community organization, was
shocked out of his normal existence; into Switzerland from neighboring countries
poured thousands of Jews, felling from Nazi terror. To help provide them with
the food and clothing, and shelter they needed to survive, Saly Mayer
volunteered his services to JDC. When Saly Mayer became JDC director for
Switzerland in 1940, there were arleady some 6,000 refugee Jews in Switzerland;
by 1943, the number had increased to 25,000 and to Saly Mayer providing for
their needs had become a kind of religion. To find an office for JDC, he simply
took over part of his own lace factory in St. Gall. Working 14 hours a day, he
soon found it easier to sleep on an undersized couch in the factory o ffice.
Before long, JDC headquarters in New York had a proposal: since Saly Mayer was
situated in strategic Switzerland, would he undertake to find channels by which
JDC funds could reach Jews in Axis-occupied countries? Saly Mayer agreed, then
proceeded to find "channels." He got money to Jews in Roumania and
Poland and Hungary, sending it through the diplomatic pouches of the Swiss
Legation, or by using "Aryan" couriers. Through the most difficult
days he moved calmly, steadying his staff, with his favorite expression: "Langsam."
("Take it easy.") The problem was: how to save these lives without at
the same time strengthening the Nazi armies. JDC, with the consent of the U.S.
State Department and the War Refugee Board, decided on a desperate gamble: Saly
Mayer, acting as an independent Swiss citizen, was to "negotiate" with
the Nazis. From the Swiss town of St. Margareten, an old wooden bridge
runs across the Bodensee to Austria. One day Saly Mayer came to the center of
this bridge to meet an S.S. officer. Thus began months of negotiations, with
Saly Mayer bringing vague promises each day of a huge ransom, always inventing
new delays, blustering and demanding that the Nazis show their "good
faith" by delaying the deportations of Hungarian Jews, then in greatest
danger. Once, when the S.S. man demanded that he prove his ability to turn
over the ransom money, Saly Mayer cabled JDC in New York, within 24 hours
received a draft for $5,000,000. With this draft as bait, Saly Mayer had hundred
of Hungarian Jews released from Bergen-Belsen to Swiss custody, held up the
deportation of more than 100,000 Jews from Hungary to Auschwitz. On V-E Day,
JDC's $5,000,000 was still intact. It was the first money spent in Europe after
the war on behalf of needy Jewish survivors. Recently Saly Mayer, now 67, was
the guest of honor at a luncheon in St. Gall's Valhalla Hotel, to mark his
second 'retirement.' During 10 years of JDC service he had remained a volunteer,
asking in payment only an occasional American book. Now he squirmed as he
listened to a resolution adopted by JDC's Administration Committee, with its
final words of praise: "To a degree equaled by few men in his time, Saly
Mayer has served as his brother's keeper." "Take it easy,"
he kept muttering. "Langsam, langsam."
April 28, 1950—Maxwell Kaufman, "An Evening of
Enlightenment," Southwestern Jewish Press, page 5: The Scholia
Society is comprised of a group of men chosen for their high character and
scholarship. Members include some of San Diego's best minds, intellectually and
culturally.I was invited to attend a recent meeting of this group, at which
Rabbi Morton J. Cohn read a paper on the subject "Israel and the Arab
Problem." Rabbi Cohn gave a masterful presentation of the facts on the Arab
problem in Israel. I sat back and waited for comments. Non-Jews, when
discussing Jewish topics with Jews are usually reticent in saying what is really
in their minds, either because they fear to offend or do not wish to be
misunderstood .I can assure you that this was not the case here. It took Rabbi
Cohn almost one hour to read his paper and everyone of the fourteen members was
taking notes. When the comments began there were no criticisms, but questions
were raised. Questions that indicated an utter lack of information on the modern
State and its relationship to the Western World. They showed undue concern for
the fate of the Arabs; some of them defended Britain's position on the Palestine
struggle and rejected the criticism leveled at the part England was now playing
in arming the Arabs. Other questions asked were "Why do the Jews want
to set up another Nation instead of being scattered all over the world where
they have made such fine citizens?" "Does the Jewish 'Race' think its
destiny is to get back to Palestine and spread its culture throughout the East?
"What about redress to the Arabs?" "Will the Jews play fair with
them?" "What will be done for the 400,000 Arab refugees?" There
was a reference to the Jews as parasites, moving in on Arabs and swallowing them
up, like plants in the jungle. One member made the shocking remark that
"The American Jews may be building a Frankenstein in Israel, which may in
time be the cause of the Catholics and Protestants uniting and seeing that the
Jews all go to Israel." Fortunately, none of the others shared this
dangerous and completely distorted point of view. There was a great deal more
said, but space limits me to the above reflections. What was most alarming about
the reactions of these men of high caliber was their almost total lack of
information regarding the Jews in America, Zionism, its history and goals, and
Israel. Absent from the discussion were understanding, sympathy and objectivity.
What was present were suspicion and distrust of our motives regarding Arabs and
a deep-rooted conviction regarding the place of Jews in the Christian world. I
am grateful to Rabbi Cohn for extending to me the privilege of "listening
in." I came away from the meeting convinced that the most glaring weakness
in the entire Zionist movement has been its failure to obtain American
mass-support through an intensive yet subtle program of education. A way must be
found to disseminate more information about our point of view among the
non-Jews. This should be a challenge to our various Zionist organizations, the
Christian Committee for Palestine and the Community Relations Council. The
time for it is now! With the bitter controversy over the proposed
internationalization of Jerusalem and the possibility of renewed warfare thrust
upon little Israel by the rearming Arab states—it is later than we think!
-1952-
Maxwell Kaufman (unsigned, but clear by response),
"Post Passover Ponderings," Southwestern Jewish Press, page 2:
With all that good food and winder under our belts, we didn't think that we'd be
able to think at all. But a recent discussion among fellow Jews brought out the
following question: "When is a Jew not a Jew?' or "What makes a person
a member of the Jewish Community." Is it because they belong to a
synagogue, contribute to the United Jewish Fund, Hadassah, Histadrut, B'nai
B'rith? We wonder. Suppose they do not do any of the above things?
What then? In Europe, it was different. There you had to belong to
the Jewish community to be a Jew. The government made it mandatory. You paid a
Jewish Tax. Identification was the law, a must. Here it's a voluntary act. You
may live in a community and not join or belong to any Jewish organization or
Synagogue. But suppose this community was faced with a problem and a
decision had to be made. Who would decide and now? Suppose we had to give the
opinion of all the Jews in San Diego on a vital question. Who would vote? Who
would be allowed to vote? How would we determine who had a voice in this
decision? If for example a family had not contributed one cent, did not belong
to a Synagogue or organization, and had never in any way identified themselves
as Jews, but were born Jews, should they have a vote?—What do you think? Note:
On this page you will find varied opinions from leaders of our
community. {Letters sent in by Baruch
Stern, Eli H. Levenson, Ernest M. Wolf, Florence Barach and
Rabbi Morton J. Cohn.}