Features
The privileged, yet not unscathed, life of Baron Maurice de Hirsch
The Baron: Maurice de Hirsch and the Jewish Nineteenth Century
by Matthias B. Lehmann
Stanford University Press, 400 pp., $49
Reviewed by IRENA KARSHENBAUM
In reading Matthias B. Lehmann’s The Baron: Maurice de Hirsch and the Jewish Nineteenth Century what becomes painfully obvious is that despite owning chateaus and estates across Europe and being a member of the aristocracy, this elevated status still did not protect Baron Maurice de Hirsch, the wealthiest Jewish person of his time, from antisemitism.
How to find a solution to this eternal hatred haunted Hirsch his entire life and influenced not only how he envisioned the lives of his future grandchildren, but guided his philanthropic projects that changed the fates of millions of people.
It is a rare feat to acquire great wealth within a single generation. Hirsch was no exception.
Born Moritz von Hirsch — later to be known as Maurice de Hirsch — in 1831 in Munich, Bavaria, to Joseph and Caroline (née Wertheimer) von Hirsch, Lehmann describes how the young Hirsch grew up a member of “the noble class, with its privileges and rights,” yet was still the subject of the contradictory Jewish edict of 1813, which opened most occupations to Jews and granted them freedom of worship, but also imposed numerous restrictions, “designed to control and limit the overall number of Jews tolerated within the kingdom [of Bavaria]. Jewish immigration was banned, and the so-called Judenmatrikel established quotas for the permissible size of each Jewish community, limiting permission to marry and designed to keep the number of Jews static or reduce it.”
Yet despite this antisemitic decree, in 1818, Hirsch’s grandfather, Jacob Hirsch, managed to obtain the status of nobility from the King of Bavaria and the upwardly mobile family was allowed to be called “von Hirsch auf Gereuth,” after an estate the senior patriarch had purchased a few years earlier.
The Hirschs, however, were mere “cattle merchants” (albeit conducting business with the King of Bavaria) in comparison to the wealth and status of his mother’s family, the Wertheimers, who were descendants of Samson Wertheimer, the banker to Emperor Charles VI.
The Hirsch family had to wait another half a century, until 1869, when Joseph was awarded the hereditary title of baron for “contributions to the welfare of the Bavarian state,” following his establishing a field hospital during the Prussian-Austrian War of 1866. (The family’s philanthropic contributions were not limited to this singular charitable act, but this recognition speaks to Joseph having finally “played his cards right,” which secured “a place for himself and his descendants as members of the European aristocracy.”)
At age thirteen, Hirsch was moved to Brussels where, in 1855, he succeeded in doing what his father had done a generation earlier — he married up. His bride, Clara Bischoffsheim, was the daughter of Jonathan Raphaël Bischoffsheim, the partner of Bischoffsheim & Goldschmidt, one of Europe’s leading banks, which would one day become France’s BNP Paribas. Clara had worked as her father’s secretary, training that would serve her well to act as her husband’s “chief secretary” for their expanding business interests and philanthropic work.
Hirsch’s arrival in Brussels was of perfect timing, not only for his matrimonial aspirations, but it also coincided with the birth of the railway age when Belgium opened its first international railway line, linking Antwerp to Cologne.
At this time, Hirsch developed a passion for railroads. He formed an odd partnership with a known antisemite, André Langrand-Dumonceau, who advocated for “the building of an international Catholic financial empire to compete with… Jewish- (and Protestant-) dominated high finance.” The partnership eventually dissolved, Langrand-Dumonceau’s financial Ponzi scheme collapsed and the stake that he had owned in the Ottoman railway concession ended up in Hirsch’s hands thanks to the pursuit of an Ottoman public works minister, an Armenian named Davud Pasha, with whom he signed an agreement, in April of 1869, to link Constantinople and Salonika with central European railways.
The business deal became, as Lehmann writes, “The defining moment in Hirsch’s life as a businessman, and which was the main source of one of the largest fortunes in Europe of the late nineteenth century.”
Almost twenty years later, in the summer of 1888, after successfully maneuvering the corrupt Ottoman political and commercial landscape, the first train on the railroad that Hirsch had built, left Vienna for Constantinople. Yet even this remarkable achievement of linking Europe with the Ottoman Empire ignited antisemitic vitriol.
Lehmann writes, “The idea of building a Vienna-Constantinople-Salonika railroad link had sparked imperialist dreams in the Habsburg capital. When fantasies of colonial riches failed to materialize as the completion of the railway connections was repeatedly delayed, a narrative… became increasingly personalized, focusing on Baron Hirsch in the guise of the “Parisian financier” and “the Jew.” Rather than the bursting of a speculative bubble in Vienna in 1873 or the effect of the Russo-Ottoman War of 1877-1878, not to mention the machinations of the Great Powers of Europe or the political chaos in Constantinople in the mid-1870s, a story emerged in which it was Baron Hirsch, single-handedly, who betrayed the dream of Austria’s Oriental empire.”
Hirsch understood that antisemitism was impossible to defeat. In giving an interview, in January of 1889, to the New York Herald, titled “The Jews Must Disappear: A Hebrew Millionaire Spends Enormous Sums to Assimilate Them with Christians” he explained his solution, “The Jewish question can only be solved by the disappearance of the Jewish race, which will inevitably be accomplished by the amalgamation of Christians and Jews.”
In terms of his own descendants, when his son, Lucien, was in his twenties, Hirsch stated that, “He must marry an Englishwoman,” especially since, “younger members of the families of Rothschild and Montefiore” were assimilating through marriage.
Immersed in an antisemitic milieux, it is important to also consider that neither Hirsch, his wife, or their son even contemplated conversion unlike many members of the Jewish nobility of western Europe like, Benjamin Disraeli, the 19th-century British prime minister who converted to Christianity. Assimilation was for the next generation through the planned raising of their future grandchildren as Christians.
With the sudden passing of his only son at age 30, Hirsch — whose loyalties were still deeply intertwined with his co-religionists — shifted his energies to helping the Jews of the Russian Empire who were facing escalating antisemitism.
In 1891, Hirsch incorporated the Jewish Colonization Association (JCA) in London with initial capital of 2 million pounds sterling (the 2023 equivalent of about $2 billion) of his own funds “to assist… the emigration of Jews from any parts of Europe or Asia… where they may be subjected to any special laws,” and to help them, “establish colonies in various parts of North and South American… for agricultural [purposes].”
With his recent experience conducting business with the corrupt Ottomans, he objected, ““On principal,” to purchasing land for colonization purposes anywhere in the Ottoman Empire, where the authorities were bound to subject the colonists to endless “chicaneries and difficulties,” and, ““religious memories and ancient traditions” were a feeble ground on which to build a large-scale colonization enterprise.”
Hirsch rejected Theodor Herzl’s “fantastical plan, of creating a “Jewish state”” in Palestine. (Herzl himself went on to contemplate Hirsch’s efforts in an 1896 article for London’s Jewish Chronicle titled, “Shall we choose Argentine or Palestine?”)
By the fall of 1891, Hirsch decided that the focus of JCA’s work would be the evacuation of 3.25 million Russian Jews, primarily to Argentina, which he estimated would take about twenty-five years to complete. By 1896, the year of Hirsch’s passing, 6,757 colonists were living on 910 farms in Argentina.
In Canada, the majority of JCA’s work did not begin until after Hirsch’s passing and it is believed that most Jewish farming communities received at least some funding from the association. A number of the prairie settlements — Hirsch and Sonnenfeld in Saskatchewan, and Narcisse in Manitoba — were named after leading JCA figures.
Lehmann’s thoroughly researched biography and view into the Jewish nineteenth century rings eerily true for Jews today.
Irena Karshenbaum writes in Calgary.
irenakarshenbaum.com
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Famous Gambling Scandals and Controversies: Allyspin Casino Opinion
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Features
Canada Is Failing Its Students on Holocaust Education — Here’s What Must Change
By EMILY (surname withheld by request) We received the following article from a third-year Health Sciences student at Western University, who wrote that as “a Jewish student, I have seen firsthand how Holocaust education in Canada is falling short and how that failure is contributing to fear, misinformation, and rising antisemitism on campuses like mine.”
Despite curriculum requirements, Holocaust education in Canada is alarmingly inadequate. A recent survey found that nearly one in five young Canadians believe the Holocaust has been exaggerated. This highlights a dangerous gap in historical understanding, leaving students vulnerable to misinformation, denial, and rising antisemitism. If Canada is serious about combating hate, it must take Holocaust education far more seriously.
When asked whether Holocaust education in Canada is lacking, Professor Hernan Tessler-Mabe, historian and coordinator of Jewish Studies at Huron University, did not hesitate: “You are 100 percent correct.”
While most provinces claim to include Holocaust education in their curricula, the programming and implementation of curriculum tends to be inconsistent and inadequate. A student’s understanding of one of history’s greatest atrocities depends heavily on where they go to school, which teacher they have, and whether their school offers substantive instruction. The result is misinformation, denial, and rising antisemitism.
Avoiding Holocaust education allows dangerous myths and conspiracy theories to spread unchecked. Without an understanding of the Holocaust and the centuries of antisemitism that preceded it, students are ill-equipped to identify modern antisemitism in the world around them. This antisemitism manifests into everyday conversation, online spaces, and political discourse.
To address this crisis, Canada must act with urgency in three key areas. These include consulting experts, confronting difficult material, and properly training educators.
First, schools and provincial governments must consult those who specialize in Holocaust history and education. “It is the most important thing,” Dr. Tesler-Mabé, Associate Professor and Coordinator of Jewish Studies at Huron University says. He points out, “You cannot just throw it into a general history class and assume it will be taught well. You need people who understand both the history and how to teach it.”
Second, we must accept that the subject is deeply disturbing and cannot be made comfortable. Dr. Tesler-Mabé iterates, “We have to accept that parts of this will be traumatic or triggering.” “Obviously it depends on grade level, but if students do not feel disturbed by it, they will not understand it. That discomfort is part of the learning.”
Third, teachers must be prepared. Many educators may feel unequipped to teach this material and either gloss over it or skip it altogether. Training programs and partnerships are essential. In Ottawa, the Centre for Holocaust Education and Scholarship (CHES) works to connect schools with survivor testimonies and support resources, but broader reach and investment are needed.
Dr. Tesler-Mabé explains, “We have to teach the teachers, especially now that we are losing survivors. That raises a whole new concern. How do you teach something this heavy, this complex, without first hand testimony? Educators need the tools, the background, and the sensitivity to do it well.”
Some may argue that Canada already does enough in this area. After all, Holocaust education is present in some curricula, and many students visit Holocaust museums or hear from survivors. But occasional exposure is not enough. The widespread prevalence of Holocaust denial and the proliferation of antisemitic conspiracy theories underscore significant shortcomings in current systems designed to combat such misinformation. A 2022 report by UNESCO and the United Nations, in collaboration with the World Jewish Congress, found that 16.2% of Holocaust-related content on major social media platforms either denied or distorted fundamental facts about the Holocaust. A standardized, rigorous, and mandatory approach is the only way forward.
Holocaust education is not just about history, it is about safeguarding the future and combating antisemitism in modern manifestations. When students understand how propaganda, scapegoating, and dehumanization led to one of history’s darkest chapters, they are better equipped to recognize and reject hatred in all its forms. Without a solid foundation in Holocaust education, antisemitism continues to fester, not just in online spaces, but within universities, workplaces, and public discourse. We are already seeing the consequences of unchecked Holocaust denial and rising antisemitism, from bias in professional spaces to hostility on university campuses. As a Jewish student at Western University, I have seen fear take hold among my peers. Friends who once wore Stars of David or spoke openly about their heritage now hesitate to do so. I have also begun to question whether it is safe to express my identity. With the last generation of Holocaust survivors passing, the responsibility to preserve their stories and the lessons they teach rests with all of us. If we do not confront this crisis at its root, we risk allowing history to repeat itself in new and dangerous ways.
Canada is failing its students. In doing so, it is failing the promise of Never Again. The question is not whether we should strengthen Holocaust education, but why we have not already.
Features
Anna Kaplan one of Winnipeg’s youngest personal trainers
By MYRON LOVE It is always uplifting to read (or, from my perspective, to write) about people who have been able to reinvent themselves – and even more so when such an individual can use her own transformation to inspire others. Such is the case with Anna Kaplan, a young (21) personal trainer whose passion for physical fitness grew out of personal troubles as a teenager.
“I had a feeling of being excluded,” says the daughter of Kevin and Roxanne Kaplan. “I was afraid that I was missing out. I was losing friends. I had developed some bad habits and was at a real low point in my life – at rock bottom.”
At 18, Kaplan determined to change her life. She began working with a personal trainer and going to the gym. She also changed her dietary habits.
“Before long, I was feeling better mentally and physically,” she recalls.
Two years ago, wanting to help others struggling to improve their lives, Kaplan opened A Plus Fitness. On her Facebook page, she notes that “When you sign up for online training with A Plus Fitness, you’re not just getting a workout plan — you’re getting full access to our all-in-one training app designed to support your transformation every step of the way.”
Kaplan started A Plus Fitness strictly as an online business for which she developed her own app. “I started building my client base initially by contacting friends and acquaintances via a social media platform to see what interest there might be out there,” she says.
With demand for her services growing, about a year ago she began working with clients in person out of a gym on Portage Avenue. In just two years, she reports, business has grown to the point where she has had to hire a second trainer.
“I work with people ranging from 18 to 65 plus,” she says. “The number of clients has tripled in the last year and I have been able to help over 100 clients to get into shape and change their lives.”
The reviews have been outstanding with many giving the young fitness trainer a 5 out of 5 rating. Says one client: ”I’ve been training with Anna for a while now, and it’s been an amazing experience! She really takes the time to understand my goals and pushes me in the best way possible. Since working with her, I feel stronger, more motivated, and more confident in my workouts.”
Adds another: “Over the past year, A Plus Fitness has completely transformed my approach to working out, helping me tone my body and build strength in ways I never thought possible. Anna’s guidance and personalized training plans have made a huge difference in my progress, pushing me to achieve results faster than I expected.”
Kaplan feels good that among those she has been able to help have been her own mother, Roxanne Kaplan, who says that ”I’ve always had some sort of fitness routine in my life. I followed along with the fitness videos with the weights that were recommended – I’d go through phases but never stuck to it. With Anna’s coaching and sticking to her program, I see muscle definition that I’ve never had before. I feel better, more confident, and well rested.”
Kaplan further points out that, in additions to helping people through her business, she is also community minded. “I have helped with several fundraising events in the Jewish community,” she reports.
Most recently, she helped raise money for the Reid Bricker Mental Wellness Fund in memory of a relatively young member of our community who struggled with mental health for several years before committing suicide 10 years ago. The fund aims “to increase the availability of mental health supports and education across the province while ensuring that individuals and families facing mental health challenges receive the support they need when they need it the most.”
Next for Anna Kaplan and A Plus Fitness is to open her own location at some point in the next few years.
Readers can contact Anna at 204 391-5832 or mail her at admin@aplusfit.ca.
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