The Artist Who Forewarned the Dangers of the Nazis

Take a look at the incredible treasures from the archive of the Hungarian-Jewish Artist, Gyula Zilzer.

This 1933 drawing is apparently one of the earliest illustrations of a Nazi concentration camp

The materials in the archive of Hungarian-Jewish born artist Gyula Zilzer were bestowed to the Archives of National Library of Israel in 2002 as part of the estate of Mary Zilzer, the artist’s widow, after she passed away in 2001.

The story of the artist’s life can be traced back through the personal documents, photographs, correspondence, literary works, paintings and illustrations contained within the archive.

Most of the paintings in the archive are lithographs, which, unlike a painting, can exist in more than one original copy. Making duplicates with the lithographic method involves a lot of effort and all duplicates are made by the same artist, using the same stone on which the original image was painted.

"Opium". Lithograph by Gyula Zilzer
“Opium”. Lithograph by Gyula Zilzer

Gyula Zilzer, a descendant of an artisan family, was born in 1898 in Budapest, Hungary. Members of this illustrious family include the Bavarian king’s court painter Antal Zilzer, the sculptor Hajnalka Zilzer, and the modern painter Frigyes Frank.

In his youth, Zilzer had a special interest in machines and spent time working on inventions.

Certificate from the Royal Hungarian Museum of Technology given to Gyula Zilzer concerning absolving a gas engine operator course in 1920
Certificate from the Royal Hungarian Museum of Technology given to Gyula Zilzer concerning absolving a gas engine operator course in 1920

In 1917, together with two of his friends, Trotzer and Mintz, he worked to create a radio controlled torpedo. During the Russian Revolution, the Russian Army gave the three young men access to a factory to build their torpedo model and to produce it for military purposes, but the project was never completed.

The model became a secret German patent and later served as the basis for several technological innovations, including the dial mechanism of telephones and missile control systems developed in other countries.

The artist Gyula Zilzer in his study. Photo by André Kertész
The artist Gyula Zilzer in his study. Photo by André Kertész

As a Jew, Zilzer was prevented from continuing his academic studies in mechanical engineering due to the implementation of Numerus Clausus. In 1919 he fled from Hungarian nationalists to Trieste, Italy. There, while involved in the leadership of a factory that he founded along with his business partners, he began to paint. After displaying much talent, from 1922-1923 Zilzer went to study painting at the school of the famous German painter Hans Hoffman in Munich.

In 1924, after acquiring a Triestian certificate which attested to his status as a Christian, Zilzer returned to Budapest and signed up for the Academy of the Arts. When his Jewish origins were revealed to the academic administration, he was dismissed from the Academy as “untalented.” Despite this humiliation, Zilzer pushed forward and published his collection of lithographs entitled, “Kaleidoskop,” in 1924. This publication was so successful that it enabled him to leave Hungary for good. After leaving Hungary in 1924, he lived in Paris until 1932 where he worked for the French magazine Clarté and the daily newspaper L’Humanité, both of which belonged to the Communist Party. It was during this time that he became friends with the French writer and publicist Henri Barbusse.

From 1929, Zilzer’s works became clearly anti-fascist in nature with several of his pieces focusing in on Hitler and Mussolini. In 1932, in an exhibition in Amsterdam, he presented his “Gaz” album, a collection protesting the use of gas as a form of warfare against the civilian population. That year, following the success of the original installment, the collection was also displayed in the United States.

Zilzer, the socialist artist who suffered at the hands of anti-Semitism from his youth, expressed his political and general worldview through his paintings. He was an artist ahead of his time, presenting the horrors of the First World War in the 1920s. When he published the collections “Kaleidoskop” and “Gaz” in 1924 and 1932 respectively, he hoped they would forewarn of a future war that the fascist authorities may inspire. Additionally, his paintings criticized the cruelty of the National Socialist Party, as portrayed in his drawings of concentration camps from the early 1930s.

The cover drawing of the album "Kaleidoskop" by Gyla Zilzer, 1924
The cover drawing of the album “Kaleidoskop” by Gyla Zilzer, 1924

 

GAZ GAS By ZILZER GYULA
One of the drawings from the album “GAZ” by Zilzer from 1934

Concentration camps were not an original invention of the Nazi apparatus in Germany. The camps set up by the British in South Africa during the Boer War at the end of the 19th century, as well as the Russian Gulag (a punitive system based on forced labor), preceded and influenced the formation of the Nazi camps. The first concentration camp on German territory was established in Dachau after Hitler came to power in 1933. The camp intended to imprison opponents of the Nazi regime as well as people from social groups marked by the Nazis as “undesirable,” including homeless people, homosexuals, and others.

drawing from 1933 representing the concentration camp

Women and Children under the Swastika
Two drawings from 1933 representing the concentration camps. The second (bottom) one served as the cover page of the English booklet “Women and Children under the Swastika”, which collected factual reports on terrorism and oppression in the Third Reich, published 1936 in New York, USA

Zilzer belonged to the expressionist artistic movement, protesting the fascist ideology, calling for unity against the Nazi horrors in his published paintings as early as 1933.

"The Peace Talk" of Hitler calling for war. Caricature from 1934
“The Peace Talk” of Hitler calling for war. Caricature from 1934

 

" Let us share it" - Mussolini and Hitler sharing the globe. 1935
” Let us share it” – Mussolini and Hitler sharing the globe. 1935

By 1932 Zilzer left Europe and moved to the United States, where he spent a year traveling throughout the country all the while continuing to draw and to paint.

Letter of recommendation
Letter of recommendation from G. P. Putnam’s Sons given to Zilzer concerning his US citizenship. 1934

 

Social Security Card of Zilzer Gyula
US Social Security Card of Zilzer Gyula

 

Gyula Zilzer apparently in the late 30s
Gyula Zilzer apparently in the late 30s

He moved to Hollywood in 1939 where he worked designing stage sets of famous films as an art director. Outside of his work in the film industry, Zilzer created more patents for items such as a toy book for children, a helical underground parking area with shelter and the “VISI-Recorder”.

Stage set Zilzer Gyula
A stage set planned and drawn by Zilzer for the film “The short happy life of Francis Macomber”
Patented book for children
A patented toy book for children planned an designed by Zilzer

 

Helical parkin by Gyula Zilzer
A helical underground parking area with shelter planned by Zilzer, Kovacs and Williger

 

Air raid precaution parking place
Another version of the same shelter as above called “Air raid precaution parking place”

 

Logo of the Visi Recorder
Logo of the patented Visi Recorder by Zilzer

 

Membership certificate from The Institute of American Inventors given to Gyula Zilzer
Membership certificate from The Institute of American Inventors given to Gyula Zilzer in 1940

After the end of the Second World War, Zilzer returned to Europe and traveled between Paris and Budapest for a few years. In 1954 he moved to his final residence in New York City where he worked for the television networks NBC and Cinerama, all while continuing to paint and manage his private exhibitions, until his death in 1969.

An oil painting by Gyula Zilzer
An oil painting by Gyula Zilzer

 

Gyula Zilzer in his atelier in ca. 1943
Gyula Zilzer in his atelier in ca. 1943

 

Throughout his tumultuous life, Zilzer rubbed shoulders with many well-known, contemporary personalities including American writer and publicist Upton Sinclair, the French director Jean Vigo, the Mexican painter Diego Rivera, the movie actor Gregory Peck, the writers Roman Roland and Ilya Ehrenburg, the Romanian sculptor Constantin Brâncuși, the Hungarian poet József Attila, the author and Holocaust survivor Elie Wiesel. Zilzer was also in close contact with the physicist Albert Einstein who received a collection of paintings gifted from Zilzer himself. This is certified by a letter of thanks sent from Einstein to Zilzer on March 26th 1933.

Records on “My Heritage” database show that Gyula was married to Irene P. Kellog. After their divorce he married Mary (Fuchs) Pitjel. Mary met Gyula in the USA, where she moved after the death of her first husband Kalman Pitjel, who fell during Israel’s War for Independence in 1948. This information is based on Tanya Rubinstein-Horowitz from Düsseldorf, Germany. Her father was a cousin of Kalman Pitjel.

A letter from Henry Miller to Gyula Zilzer 1956
I am glad you have found a wife – a real one! – writes Henry Miller to Zilzer in 1956; apparently regarding Mary

For the Gyula Zilzer Archive at the National Library and detailed information click here.

The Gyula Zilzer Archive has been reviewed and described thanks to the generous support of The Leir Foundation.




The Haggadah That Brought the Nazis to the Seder

A glimpse into a Haggadah written for the residents of the displaced persons camp in Munich, illustrated by a Holocaust survivor.

For many of the residents of the displaced persons camp in Munich in April, 1946, the upcoming Passover Seder symbolized more than the Jewish people’s historical redemption; it was the reality unfolding before their eyes. Many of the survivors clustered together in the displaced persons camp had hoped that they would celebrate Passover of 1947 far from the land where their loved ones had been slaughtered, far from the land in which the Nazis and their collaborators aimed to destroy them and the entire Jewish nation. Those in the know spoke about that Passover night as the “Seder of the exodus from Europe”.

Yosef Dov Sheinson, a resident of the camp, wanted to express this sentiment in a Haggadah which he wrote for the Seder in the displaced persons camp. The excerpts in Hebrew and Yiddish which Sheinson added to the traditional haggadah are accompanied by woodcuts by the Jewish-Hungarian artist Zvi Miklos Adler, who signed his name in the Haggadah as “Ben Binyamin”.

Depicting the horrors of the Holocaust which he himself experienced during the war years, Adler’s harsh drawings complement the text of the Haggadah. In an illustration corresponding with the well-known sentence “for not only one has risen against us to destroy us” we see a soldier shooting several wretched looking prisoners, while another soldier leads a group of stooped prisoners toward an unknown destination. The picture gradually fades away as the prisoners move away from the center of the event.

“For not only one has risen against us to destroy us”

The intertwining of traditional text and modern pictures illustrates the way the creators of the Haggadah grasped the historical moment in which they lived: in each and every generation a person must see himself as if he left Egypt, but it is not in every generation that a person undergoes horrors which darken his world and dwarf the suffering experienced by his ancestors.

“For Pharaoh only made decrees against the males, and Laban wished to uproot everything”

The need to talk about and deal with the terrible topic is tangibly and explicitly expressed in the Haggadah in an illustration which is hard to look at, and under which is written, “Therefore we are obligated…”

While this excerpt in the Haggadah is usually dedicated towards praise and thanksgiving to God for redeeming us from Egypt, the expression on the face of the survivor at the bottom of the picture shows quite the opposite.

“Therefore we are obligated…”

 

“And they oppressed us and imposed hard labor upon us”

Passover Seder in the U.S. Army

A copy of this haggadah reached Rabbi Avraham Klausner, an American army chaplain who was in the midst of preparing for a Seder of the U.S. Army forces stationed in Munich. He decided to conduct the Seder according to this haggadah, making a single change – he added an introduction addressed to soldiers in General Eisenhower’s army (whom Klausner compared in his introduction to a modern-day Moses).

Rabbi Klausner’s introduction is in the same vein as Sheinson and Adler’s work, equating Hitler with Pharaoh and the suffering the Jews endured in Egypt with what the Jews went through in the concentration and death camps.

“We were slaves to Pharaoh in Egypt”

The invite list to the Seder conducted by Rabbi Klausner in the Munich Theatre, held on the same night as the Seder of the displaced persons camp in Munich, is preserved in the Central Archives for the History of the Jewish People. The list shows that only a few of the five hundred participants of the Passover Seder conducted by Rabbi Klausner were Holocaust survivors. The majority were soldiers in the U.S. armed forces.

A partial list of the invitees to the Passover Seder of the U.S. Army in Munich

The letter A was stamped on the title page of Rabbi Klausner’s private copy, indicating it belonged to the U.S. Army. On the same title page is the date and the location of the Seder at which the Haggadah was used: Munich, Germany, April 15-16, 1946″.

The title page of the Haggadah

Rabbi Klausner’s personal copy is currently stored in the Haggadah Collection of Aviram Paz. It was lent to the National Library for its “Next Year We Will Be Free Men” exhibition – an exhibition of unconventional Passover Haggadot from the years leading up to the founding of the state.

Related Articles:

How Communist Jews Made the Haggadah as Red as the Blood in the Nile

The Partisan Poet Rescued from the Woods of Lithuania

The Benghazi Haggadah: How the Jews of Libya Celebrated Victory Over the Nazis

 




How Communist Jews Made the Haggadah as Red as the Blood in the Nile

According to this Soviet Russian Haggadah, the eternal revolution of Marx and Lenin was responsible for liberating the Jews from the bondage of the bourgeois...

“Next year in Jerusalem!” cry the multiple voices of Jews around the world when they finally reach the end of the Seder, the ritual meal of Passover. It is during this never ending meal that Jews recount the road out of slavery towards liberty. This is when parents tell their children that in every generation, every Jew, must consider themselves as though they had been freed from the bondage of Egypt.

Except in Soviet Russia, where a special Haggadah was written and distributed in which the cry for revolution, not Jerusalem, was brought to the table. “This year a revolution here; next year – a world revolution!”

The communist Jews of the early Soviet Union put together special propaganda Haggadot in which the old Jewish traditions were decried and the new communist ideas were embraced. One of them was the Komsomolishe Haggadah, published in Moscow in 1922 by Moshe Altshuler.

Cover of the Komsomolishe Haggadah, 1922

One way in which Altshuler portrayed these new ideas was in using the language of Passover to show how communist ideals have and will continue to spread throughout the world. For example, one of the traditions prior to the celebration of Passover is the removal of leavened bread and products made of wheat in general from the home.

They are then gathered in a pile and set on fire so that they can be destroyed. This is called in Yiddish bdikes-khomets, literally meaning, “checking for chametz “, the remnants of bread and wheat products in the home. Altshuler interprets this bdikes-khomets in this way:

“Five years before the first Komsomol Pesach all Russian proletariat and peasants performed bdikes-khomets in the land. They removed all remnants of the rule of the bourgeoisie and landowners, gained power in their hands and defeated the enemy on all fronts.

In the fire of Great Socialistic Revolution they burned kolchaks, yudeniches, vrangels, denikins, pilsudsskis, petlurs, chernovs, gotzs, dans, martovs, abramoviches and said the brokhe: “All landowners, bourgeois and their minions – Mensheviks, SRs, CaDets, Bundists, Zionists, Poale Zions, Tsaire Zions and all other counter-revolutionists, nuisances, ne’er-do-wells and parasites should be burned in the fire of the Revolution. Those who were already burned, shall never rise again, and as to those who will remain, we will sacrifice them and hand them over to the State Political Directorate.”

Removing the bourgeois chametz, Komsomolishe Haggadah, 1922

What else is there to say?

Altshuler wanted to show the younger generation that the old bourgeois ideas were as bad as khometz during Passover. By using the colloquial language, Yiddish, and the older traditional form of the Haggadah, he made the Soviet revolution accessible to every Jew living in Moscow and beyond.

The Haggadah is chock-full of examples where Altshuler appropriated the religious activities and made them communist for the proliferation of communism. Like the splitting of the matzah (Yechatz – יחץ) in which the revolutionary Proletariat split the control of the means of production from the capitalist bourgeois, the wrapping (Korech – כורך) in which the revolution consumes the bosses and oppressors of the working class, and the sacrifice itself, (Korban Pesach – קרבן פסח), which looks shockingly traditional.

Yachatz, Komsomolishe Haggadah, 1922
Korech, Komsomolishe Haggadah, 1922
Korban Pesach, Komsomolishe Haggadah, 1922

Through all of the above the communist ideals of the Soviet revolution were realized.

This article was written with the help of Dr. Yoel Finkelman, Curator of the Judaica Collection of the National Library of Israel.

If you liked this article, try these:

Celebrating the Exodus from Egypt Behind the Lines of World War I

What Would You Serve at a Passover Seder During the Korean War?

A Plea for Assistance in Buying Poor Man’s Bread from 1908




NLI Participates in 66th Jewish Book Week

Thousands flock to the annual festival in London to engage in the extraordinary world of Jewish books.

At the start of March, the National Library of Israel participated in the 66th Jewish Book Week– London’s International Festival of Arts and Ideas, and one of the leading Jewish literary events in the world.

With thousands of people flocking to the annual festival, Jewish Book Week consistently features a fascinating, extensive and varied program, presenting writers and speakers from across the world, from the most prominent of authors, to the first-time published.

Dr. Stefan Litt, archival expert for European language holdings at the NLI, along with writer George Prochnik, and Professor Susan Suleiman, participated in a panel chaired by Rebecca Abrams on “The Jewish Question in 20th Century Literature,” to discuss how some of the leading writers of the last century identified as Jews and how this impacted their writing.

Dr. Stefan Litt, George Prochnik, Professor Susan Suleiman, participate in a panel chaired by Rebecca Abrams.

The NLI holds the personal archives and materials from several of the writers who were discussed by the panel – including Stefan Zweig, Gershom Scholem, Walter Benjamin, and Franz Kafka.

“During the panel, Susan expressed a unique take on the subject,” said Stefan Litt. “She divided the Jewish question into two parts: Where do I see myself as a Jew in the non-Jewish world, and where do I see myself as a Jew in the Jewish world.”

“This panel was important as self- identification is still a question for authors and their writings today,” explained Dr. Litt.

Dr. Zvi Leshem, Director of the Gershom Scholem Collection and Judaica reference librarian at the National Library of Israel, chaired a discussion with George Prochnik, author of Gershom Scholem – Stranger in a Strange Land, a book that explores the life of Scholem, the renowned researcher of the Kabbalah, and his emigration from Berlin to the Land of Israel in 1923.

Dr. Zvi Leshem and George Prochnik discuss “Gershom Scholem – Stranger in a Strange Land”

“It is interesting to see how many people are still interested in Gershom Scholem. Our session was packed,” said Zvi Leshem.

“During the panel we discussed the continued interest in Scholem and his work and concluded that Scholem represents more than just himself. His trajectory as the 20th century academic trying to find his own path to Jewish identity through the Kaballah is something that resonates,” explained Dr. Leshem.

On the final day of the festival, the NLI hosted a session on “The Story of Hebrew,” a book by Professor Lewis Glinert that explores the historical narrative of the Hebrew language.

Professor Lewis Glinert and Jeremy Dauber discuss “The Story of Hebrew.”

Professor Glinert and Jeremy Dauber discussed the importance of the Hebrew language and its unique preservation by the Jewish people across history to its modern renewal- both spoken and written Hebrew – over the last 70 years.

The session opened with a video presentation “Letter of Lights,” featuring a deeper look into the art installation created by Micha Ullman for the new National Library building in Jerusalem.