1 Jewish Life in Stadtschlaining - Friedensburg...Sometimes, it is said that there was also a mikvah on the synagogue’s premise, but this cannot be verified. We only know of a Mikvah

Jewish history and culture are characterized by recurrent expulsions since the Middle Ages

into the 20th century. Since the 14th century, the settling of Jewish population in Burgen-

land has been detectable. A continuous settlement and development of Jewish commu-

nities in Burgenland already started in Eisenstadt in the Middle Ages. From 1671 onwards,

after the Jewish population was expelled from Vienna, Lower Austria and Upper Austria

under the direction of Emperor Leopold I, they were registered on the possessions of the

Hungarian nobility as well as in other communities of Burgenland. Jewish residents were

not legally equal to the non-Jewish lordly subjects until the 19th century. Their admission,

however, brought economic and financial benefits to the by no means Jew-friendly noble-

men. In the form of protection money, the Jewish communities had to collect taxes from

their members and deliver them to the landlord.

While in central and northern Burgenland Jewish communities were established on the

estates and possessions of the Esterházy family in Eisenstadt, Mattersburg, Kobersdorf,

Lackenbach, Deutschkreutz, Frauen-

kirchen and Kittsee, they became

known as the "Seven Communities," in

what is called southern Burgenland

today, it is in the dominion of the

Batthyány family, a western Hungarian

aristocratic family, where Jewish

communities developed especially in

Rechnitz, Schlaining and Güssing.

In Körmend and Nagykanizsa, today lo-

cated in the Hungarian counties of Vas

and Zala, the Batthyánys allowed for the

establishment of further settlements of

Jewish communities.

Jewish Life in Stadtschlaining

Book of the Chevra Kadisha, mid-19th century,

picture: Wolfgang Meyer

1

Early Tracks – Heyday

The first documented traces of Jewish life in Stadtschlaining can be found in 1675 with

the written reference to a Jewish judge. The Jewish community must therefore have been

established at the beginning of the 1670s.

During the “Kuruc” uprising (1704-1709) in Hungary against the Habsburg rule, there were

attacks on the Jewish families in Schlaining by both warring parties: the troops of the

absolutist ruling Habsburgs and the supporters of the Hungarian nobleman Ferenc

Rákóczi II.

In 1715, the Jewish community was provided with a space for worship services. Which

room and which house it was, is not known.

At this time, the Jewish families lived in houses that were leased to them by the landlord

of Schlaining. The house No. 12 on the main square was one of these houses. In these

buildings there were also their workshops, shops and warehouses.

Heyday

In the 18th century, the number of members of the Jewish community increased steadily.

In 1735 there were only 45 Jewish inhabitants. Jewish life reached its peak in 1848 with

650 people.

Most of the Jewish people in Schlaining came from the poorer lower classes. In 1848,

43% of them were "rag-pickers" or scrap dealers, 27% "peddlers" or traveling vendors

who sold their goods on the doorstep, and 17% belonged to the middle class and were

retailers or craftsmen.

2

The constitution of 1867 granted Jews the same rights as non-Jews. They were now

allowed to work in any profession and to live anywhere in the Austro-Hungarian empire.

Thus, many Jewish families moved to economic centers and more urban areas. In 1855,

before the ratification of the constitution, 130 Jewish families who paid taxes lived in Schlai-

ning. In 1857, the Jewish Community in Schlaining was at its height with 600 people being

affiliated with the local synagogue. At the same time, however, a local migration process

began: Jewish families left Schlaining for better opportunities and moved to different towns

in the area. Already in 1858 60 families affiliated with the Jewish Community in Schlaining

lived in villages and towns across Western Hungary. They remained members of the Jewish

Community in Schlaining, even though they were living in closer proximity to other Jewish

Communities like Güssing or Körmend. Already in 1868, a branch of the Jewish Community

in Schlaining was inaugurated in Großpetersdorf. There are also reports on Jewish prayer

services being held in Bad Tatzmannsdorf and Pinkafeld. In 1904, the Jews of Oberwart

built their own synagogue in town. In Großpetersdorf, some Jews established a private

prayer house. Both in Oberwart and in Großpetersdorf Jewish cemeteries were established.

Over the years, the Jewish Community in Schlaining had to cope more and more with eco-

nomic difficulties. In 1925, for example, it was not able to pay the bills for electricity.

The Jewish Community of Schlainingfrom the end of the 19th century until the 1930s

Donation certificate of 2 kronen for the construction of the synagogue in Oberwart

3

The Jewish Community of Schlainingfrom the end of the 19th century until the 1930s

In 1923, the last Rabbi of Schlaining, Felix Blau, left the town. The ritual slaughterer started

to work only part-time in Schlaining.

On 29/05/1930 the Jewish Community of Oberwart was founded. All Jews who were once

affiliated with the Synagogue in Schlaining now belonged to the new synagogue association.

At around that time, 49 Jewish men lived in Oberwart, 18 in Großpetersdorf, 10 in Stadt-

schlaining, 8 in Pinkafeld, 6 in Bad Tatzmannsdorf. 5 men lived in other small villages. The

Jewish Year Book for the years 1932/33 lists 236 members of the Jewish Community in

Oberwart.

It can be seen clearly that members of the Jewish Community moved to other villages

4

The Synagogue of Schlaining

The synagogue is the center of Jewish religious, social and cultural life. Already in 1715, a

synagogue is mentioned in historical documents regarding Stadtschlaining. In 1719, for

example, the Jewish community paid 15 gulden for their “temple” to the local count, in 1765

already 98 gulden. The land on which today’s synagogue stands on was purchased by the

Jewish Community on 10/06/1791.

The synagogue was built in the courtyard of the house in Hauptplatz 3 in 1800 without a

direct entrance from the main street. In 1864, the synagogue was remodelled due to the

increasing number of people praying there. Now, the Jewish population of Schlaining

numbered at around 650.

Inside the Synagogue there was a Tora-ark at the South-Eastern side of the building. The

women’s balcony was held by three cast-iron pillars and had a separate entrance. The

interior was richly decorated with colourful paintings. The Rabbi’s house was right next to

the synagogue and faced the street. In the building connecting the Rabbi’s apartment and

the synagogue was the ritual slaughterer’s shop.

Interior of the synagogue

A synagogue (Greek: συναγω – synago = to assemble) is a Jewish gathering place and house of

worship for prayer, scriptural study and learning. It can be founded by ten Jewish men forming a

minyan.

5

Sometimes, it is said that there was also a mikvah on the synagogue’s premise, but this

cannot be verified. We only know of a Mikvah located in Wuderlandgasse.

During the November pogroms in 1938, the synagogue was ravaged, but not destroyed

completely. According to eye witnesses, adolescents demolished the interior of the

synagogue who were told to do so by their teacher. During the war, some parts of the

synagogue were used by the municipality as offices. After WWII and the Holocaust, the

synagogue was deserted and abandoned for a long time. Merely the former Rabbi’s house

was turned into several smaller apartments.

In the 1980s the Austrian Institute for Peace Research bought the premises and started to

renovate the buildings. The ceiling paintings dating back to the second half of the 19th

century were restored and reconstructed, too. Today, the former synagogue houses the

library of the ASPR (Austrian Study Center for Peace and Conflict Resolution).

A mikvah (Hebrew, coming from the root “flowing together”) is a Jewish ritual bath. The water of

a mikvah must be natural living water. Therefore, a mikvah was usually built with a connection to

the ground water.

The Rabbis of Stadt Schlaining

In the archival material some names of the Rabbis who lived and

worked in Stadt Schlaining are fragmentarily mentioned:

1770-1775 Rabbi Jakab Lebel

Rabbi Bär Worms

Rabbi Jakab Brody (died in 1811)

1823 Rabbi Jakob Mattersdorfer

1834 Rabbi Moses Weinrebe

1872-1899 Rabbi Jonas Heinrich (died on 10/06/1905)

1914-1923 Rabbi Felix Blau, the last Rabbi of Stadt Schlaining

The Synagogue of Schlaining6

Parallel to the debates regarding the emancipation of Jews in Hungary, there were also

debates within Judaism as to how to approach modernity. The balancing act between

emancipation and the preservation of traditional Jewish values was a hard one. One could

either try to assimilate into the mainstream culture and become a member of the society

by abandoning one’s traditions. Or, on the other hand, one could stick to tradition and

focus on one’s own heritage.

Neology, the Hungarian-Jewish version of the Reform movement, and Orthodoxy split

during the Jewish Congress (14712/1868-23/02/1869) in Pest, Hungary. A third group, who

wanted to keep the status-quo, united to become the “Status quo-ante” communities.

The Jewish communities of Northern and Central Burgenland, the so-called “Sheva

Kehillot”, the seven (holy) communities, became strictly orthodox and influential

communities. The communities of Southern Burgenland, however, affiliated themselves

more with the liberal Hungarian neolog movement.

The Rabbis of orthodox communities insisted on them being the religious authority and

on their control over many parts of Jewish life, education and jurisprudence. The Hungarian

Reform movement wanted to renew and rethink Jewish religious institutions and

accommodate the lifestyles of Jews to modernity after having been granted equal rights

in 1867.

Jewish religion in 19th century Stadt Schlaining

List of the synagogue seats

7

Jewish religion in 19th century Stadt Schlaining

Some of their ideas included:

- Religious sermons held in German or Hungarian instead of Hebrew

- Songs and prayers accompanied by an organ

- German or Hungarian inscriptions on gravestones

- Acceptance of military service

- Modification of Jewish lifestyle to more easily accommodate outside changes

In many books regarding the history of the Jews of Schlaining, it is mentioned that most of

them identified as orthodox Jews or were affiliated with the “Status quo-ante” communities.

However, most of the members of the Jewish Community in Schlaining lived rather far away

from the Jewish Community and its institutions. Thus cannot have been able to strictly follow

an orthodox Jewish lifestyle.

The last Rabbi, Felix Blau, left Schlaining in 1923 and moved to Rechnitz, a very influential

Neolog Community. Many photos of Jews from Schlaining show that they cannot have been

strictly orthodox: Neither men nor women wore traditional head coverings and their clothes

did not differ from the local Christian population either.

They did, however, keep some of the more important religious customs like dietary laws (a

kosher ritual slaughterer was working here till the 1920s) and Shabbat observance. Some

of them also employed non-Jewish household servants who would take care of fire and

lights on Shabbat.

Resignation letter of Rabbi Felix Blau of Schlaining (1923)

8

Chevra Kadishathe Jewish burial society

Chevra Kadisha – the Jewish burial society

The Jewish burial society in Schlaining was founded in 1814. This organization is very

important in Jewish community life. Among their tasks are visits to sick people, prayers on

the deathbed as well as the support of bereaved relatives and taking care of the traditional

burial proceedings. This service is open to all members of the Jewish community regardless

of status or wealth. A book listing the members of the Chevra Kadisha of Schlaining is

preserved.

The Jewish funeral

The body of the deceased is washed according to ritual rules and commandments, wrapped

in white linen and given a simple coffin. It is a Mitzvah, a good deed and religious

commandment to accompany the dead to the cemetery and take part in the funeral

ceremony. The high-ranking members of the Chevra Kadisha spearhead the funeral

procession, after them walk the relatives of the deceased, the president of the Chevra

Kadisha and the Rabbi. At the end of the procession are women and not related people

accompanying the dead person. After the burial, the eldest son or closet male relative says

the Kaddish, an important Jewish prayer mourning the dead and praising the Lord.

The funeral should take place as soon as possible, preferably on the day of death or the

following day. This could not be always taken into consideration in Schlaining as sometimes

relatives needed longer to come to the funeral.

The Kaddish (Aramaic - holy) is one of the most important Jewish prayers mourning the dead and

praising the Lord. It is customarily only recited when 10 adult Jewish men are present and form

a minyan. When a person dies, the closest male relative recites the Kaddish daily for eleven

months.

Exalted and hallowed be His Great Name. (Amen.) Throughout the world which He has created

according to His Will. May He establish His kingship, bring forth His redemption and hasten the

coming of His Messiah. (Amen.) In your lifetime and in your days and in the lifetime of the entire

House of Israel, speedily and soon, and say, Amen. (Amen. May His Great Name be blessed forever

and to all eternity, blessed.) May His Great Name be blessed forever and to all eternity. Blessed

and praised, glorified, exalted and extolled, honoured, adored and lauded be the Name of the Holy

One, blessed be He. (Amen.) Beyond all the blessings, hymns, praises and consolations that are

uttered in the world; and say, Amen. (Amen.) May there be abundant peace from heaven, and a

good life for us and for all Israel; and say, Amen. (Amen.) He Who makes peace in His heavens,

may He make peace for us and for all Israel; and say, Amen. (Amen.)

9

Chevra Kadishathe Jewish burial society

Book of the Chevra Kadisha, mid-19th century, picture: Wolfgang Meyer

10

Jewish cemeteries in Schlaining

There are not many sources regarding the Jewish

cemeteries of Schlaining. It is said that apart

from the two cemeteries of which we

certainly know now, there was a third,

considerably older cemetery east of the city

near the Tauchental. Until now, however, no

traces of this cemetery have been found.

In 1780, the Jewish Community bought a garden in

today’s Basteigasse to establish the second Jewish

cemetery there. Until 1883, Jews were buried there.

The oldest surviving gravestone bears the following

inscription:

“Samuel, Son of Löb, son of Abele ben Jochana

Krakau of Pinczow, died on Thursday, 16th of

Cheshvan 5578” (= October 26th 1817)

Leopold Moses, an archivist and historian,

analysed and documented the Jewish cemeteries

of the region. In his dissertation which he finished

in 1927, he notes that the Jewish Community in

Schlaining had contacts with the orthodox centres

in Eisenstadt and Mattersburg further north. There

were also contacts with Polish Jewish Communi-

ties. Jewish immigrants from Poland are buried in

Schlaining, as some the grave inscriptions indicate.

Jewish cemeteries – additional information

The resting places of the deceased are being carefully looked after by the Jewish community. The

dead person lives on in a different world and stands on the side of the mourning family in times

of joy, suffering, danger and happiness. A Jewish cemetery is called “house of life”, “house of

eternity” or “the good and holy place”. From there, the souls will ascend when the Messiah will

come and everyone will embark on their way to Jerusalem. Earthly life is seen as an apartment

where all people are guests.

Symbols like the Menorah (seven-branched chandelier), the Lulav (palm twig) or the Etrog (citrus

fruit) can be found on the gravestones, accompanied by verses from the Tanakh, the Jewish bible.

Apart from the name of the deceased, we find information on the birth date, the date of death

(according to the Jewish calendar), and sometimes about their profession, their origin or relative.

Often, there are phrases like “peace over Israel”, “peaceful sleep” or “His/her soul for eternal live,

his/her soul in the covenant of life” on the gravestones.

Gravestone of the 2nd Jewish cemetery

He lifted his eyes

Here rests

The adored and noble

Mister Wolf

Photo: Andreas Lehner

Municipality archive of Stadtschlaining

11

Jewish cemeteries in Schlaining

The Nazis desecrated and destroyed the Jewish cemeteries of Schlaining and sold the

gravestones to stonecutter Fiedler in Oberwart for 3.000 Reichsmark.

After WWII and the Holocaust, the Jewish Community of Graz became the successor of the

Jewish Community in Oberwart. The area of the former cemeteries was allocated to the

Jewish Community in Graz who sold it to an individual due to financial difficulties. After the

Holocaust, hardly any of the survivors who now formed the Austrian Jewish Community

believed in a future for Jews in Austria. In 2002, the government of Burgenland and the

organization “Schalom” inaugurated a memorial at the last cemetery wall standing which

displays remaining gravestone fragments close to the area where the 2nd Jewish cemetery

once was.

The area of the third Jewish cemetery, close to the street leading to Oberwart, was

purchased by the Jewish Community of Schlaining in 1869. After having leased it for 10

years for agricultural purposes, the area was turned into a cemetery in which Jews were

buried from 1883 to 1938.


12

Jewish families in Stadtschlaining in the 20th century

Between 1900 and 1938, the emigration of Jews from the Burgenland region to Vienna or

other Austrian cities continued. The Jewish Communities in Neunkirchen (Lower Austria)

and Baden bei Wien were founded by Jews from Burgenland. In 1920, only 187 Jews lived

in Rechnitz, 89 in Oberwart, 56 in Schlaining, 43 in Großpetersdorf, 30 in Pinkafeld, 19 in

Bad Tatzmannsdorf and 12 in Schachendorf. A total of 32 Jews lived in 8 smaller villages.

There are differing account about the number of Jewish families who lived in Schlaining in

the 1930s. In 1934, 19 Jewish individuals lived in Schlaining. Contemporary witnesses who

lived at that time tell us about Gisela Löwy (nee Braun), Ilona Heinrich and her daughter

Marietta, family Breuer and Alfred Mayer, the teacher Adolf Steiner, family Ebenspanger who

owned a glass factory, and of two Jews who lived in the then “Bürgerspital”, a home for the

poor (Hauptplatz 12). Documents also tell us about Karl Hirschler, a poor Jew who was given

food both by the Jewish and the gentile population.

Alfred Mayer ran a grocery store in Lange Gasse 1. There he lived

together with family Breuer. “Merchant Mayer was known as a

philanthropist, who helped and supported wherever and

whenever he could”. He especially cared about the many

working-class families whom he supported during the economic

crisis in the interwar period by lending them money. (Gerhard

Baumgartner)

Teacher Adolf Steiner was a very

esteemed citizen of Schlaining.

He and his wife Ernestine lived

in the Rabbi’s house.

Olga Mayer

From left to right: Ernestine and Adolf Steiner, Fany Bogad

13

Jewish families in Stadtschlaining in the 20th century

Family Ebenspanger lived in Lange Gasse and ran

a glass factory.

Jakob Ebenspanger

Gisela Braun

Ilona (Helene) Heinrich was married

to the artist Ludwig Radocz. Some of

his paintings were stored in the

Catholic church in Stadtschlaining until

its renovation. Their daughter Marietta

(Mariska), who is remembered by

many elderly locals of Schlaining, was

born in 1932. In 1935, Ilona and

Ludwig Radocz got divorced. Ilona

Heinrich stayed with Marietta in

Schlaining while Ludwig Radocz

moved to Hungary with his other

daughter. There we and Marietta lose

trace of them. Marietta Heinrich never

heard of her half-sister again.

From left to right: Ilona Radocz (nee Heinrich), Eva Radocz,

Juli Radocz

Gisela Braun, the daughter of Ignaz Braun, ran the grocery store

in Rochusplatz 4. She married the merchant Eduard Löwy from

Oberwart in 1937. Many elderly locals of Schlaining recount their

wedding ceremony.

14

Jews and Christians in Stadt Schlaining in the 20th century

For centuries, Jews and Christians lived closely together in Schlaining. There were a lot of

amicable friendships, especially among children and youngsters. To some extent Christians

took part in the social and even religious life of Jews and vice versa.

“… ceremonies from baptizing (here: brit milah), weddings and funerals,

you could take part in them”

(Josef Schmidt)

“When we were young boys, we used to go to the synagogue…

they really appreciated it when we came to visit to the synagogue” (Karl Ulreich)

Quotes from a television interview by Gottfried Pröll with Karl Ulreich and Josef Schmidt

Jews and Christians also frequently spent their spare time together.

Theater group: Ilona Heinrich in the middle in a maidservant’s costume. Photo collection Glösl

15

Jews and Christians in Stadt Schlaining in the 20th century

Naturally, there were also economic and commercial contacts. Nevertheless, both groups

probably lived rather next to each other than together. There was a custom of not

intermarrying. In the marriage records of the municipality of Schlaining two instances of

Jewish women marrying Catholics are noted. On July 17th 1926, the Jewish woman Stefanie

Grünwald married the Viennese clerk Karl Friedrich Hofmann who lived in Bergwerk. Ilona

(Helene) Heinrich married Ludwig Radocz, a Catholic, on April 16th 1931. Some of Ludwig

Radocz’s ancestors were Jewish.

Ludwig Radocz was a painting artist and worked in the Roman Catholic church. Photo collection Glösl

16

The (illegal) Nazi movement in Austria and the annexation of Austria to Nazi-Germany

On 04/05/1926 the Austrian branch of the National Socialist German Workers' Party

(NSDAP) was founded in Vienna. Parallel to the structures of the German main branch of

the party, “Gauleiters” were appointed for every region on Austria. The leading Nazi figure

in Burgenland was Tobias Portschy from Unterschützen (1905-1996). Nazis were also active

in Schlaining starting in the early 1930 as can be seen in minutes of council meetings.

After the prohibition of the Nazi movement in June 1933, their members continued to be

active as “illegals”, left the party or fled to Germany. The members in Southern Burgenland

were supported by the Styrian “Gauleitung” and received propaganda material from there.

With the support from other Nazi groups elsewhere, the Nazi movement in Burgenland could

increase its influence.

Already on 11/03/1939, one day before German troops – without meeting any resistance –

entered Austrian territory, Tobias Portschy proclaimed himself head of the regional

government. He had high ranking members of the former government arrested and gave

key positions to his supporters.

Apparently, a very big pro-Nazi rally took place in Oberwart against the upcoming

referendum “for a free and German (sic!), independent and social, for a Christian and unified

Austria”. This vote was proposed by the Fatherland Front, the austrofascist ruling party, to

take place on March 13th 1938. Estimates suggest that 14.000 people took part in the

pro-Nazi rally protesting the referendum.


17

The (illegal) Nazi movement in Austria and the annexation of Austria to Nazi-Germany

Those rallies were organized frequently in the days after the annexation of Austria to Nazi-

Germany in Oberwart. Many locals of Schlaining took part in them. Prof. Rudolf Kropf: “My

parents told me: Nazis from Schlaining came to Oberwart by bus or on trucks to attend the

rallies. When they returned, the Nazis threatened and insulted Jews on the main square.

The Jews were afraid.”

Also the Catholic church supported Adolf Hitler and Nazism: All Catholics were

recommended to attend to their duty and vote in favour of the “Anschluss”. To honour

Nazism appropriately and to show one’s conviction, all churches should be equipped with

Nazi flags in future. In Schlaining, the mayor and the members of the municipality’s council

swore an oath on Adolf Hitler on 21/04/1938.


18

Expulsion and “Aryanization”

Most of the Jewish families who lived in Schlaining in 1938 managed to escape to other

countries. Gisela Braun-Löwy and Eduard Löwy, Ilona (Helene) Heinrich-Radocz and her

daughter Marietta as well as Alfred Mayer managed to escape to the US. The fate of Jakob

Breuer and his wife is unknown. Olga Mayer, who was their foster child, did, however, flee

to the US.

“Some fled already early. But regarding Mr. Mayer, as it is said, he would have been arrested

the next day, but he managed to get away. He fled to the US just as family Braun. Breuer

Olga (Mayer) also escaped and has come to visit Schlaining already twice. From the others

we only knew that they safely arrived in the US. Later, their nephews, grandchildren or

children came and sold their houses”

(Quote from a television interview by Gottfried Pröll with Karl Ulreich and Josef Schmidt)

Archive of Land Burgenland

19


Expropriation

Until the end of March the confiscation of property owned by Jews seemed to have been

uncoordinated and without any supervision. The owners of shops were robbed, their goods,

money, jewellery and even furniture. The Gestapo tried to get more control over the

“Aryanizations” and also saw an opportunity to enrich themselves. Therefore, all companies

and shops owned by Jews had to hire a “commissionary administrator”. This did not happen

secretly, but in public. In places where Jews lived, everyone could see those changes. But

also, others cannot have been oblivious to what was done to the Jews – without any sense

of shame or wrongdoing. The new owners of shops blatantly advertised in local

newspapers.

Ursula Mindler: “Ich hätte viel zu erzählen, aber dazu sage ich nichts…”,

Oberwart 1938. edition lex liszt 12, Oberwart 2008.

The property of the Jewish communities of Burgenland included houses, premises, the

interiors of synagogues, ritual objects and more. The respective Jewish community and the

local Chevra Kadisha, the Jewish burial society, served as owners of the Jewish cemeteries.

A list by the RSHA about the unmovable property of the Jewish Communities and the Jewish

burial societies outside of Vienna was found in Moscow and includes information on the

Jewish Communities in Oberwart and Schlaining. In: Österreichische Historikerkommission Bad 17/3: Gerhard Baumgartner/Anton Fennes/Harald

Greifeneder/Stefan Schinkovits/Stefan Tschögl/Harald Wendelin: “Arisierungen”, beschlagnahmte

Vermögen, Rückstellungen und Entschädigungen im Burgenland. Wien, München 2004, S 72.

20


In 1938 the synagogue in Schlaining was a branch of the Jewish Community in Oberwart.

In a purchase contract dated on 31/07/1940 all the property belonging to the Jewish

Community in Schlaining was transferred to the municipality: the synagogue, the two

cemeteries as well as a few other premises.

The premises owned by the Jewish Community in Schlaining were sold for 3.316,17

Reichsmark. Those premises included the following: the synagogue, the cemeteries, the

rabbi’s house, three fields and five shares of a communal premise.

Furthermore, protection for the cemeteries was granted:

Unmovable property of the Jewish Community in Oberwart including its branch in Schlaining, all

of which was confiscated by the Nazis

• 1 synagogue and a courtyard (under monumental protection) in Schlaining

• 1 synagogue and a wooden hut in Oberwart

• 1 civil servant’s house in Oberwart (the rabbi’s house)

• 1 civil servant’s house in Schlaining (the rabbi’s house)

• 1 cemetery with a ceremonial hall in Oberwart

• 1 old cemetery with a hall in Schlaining where people are no longer buried anymore

(under monumental protection)

• 1 new cemetery with a hall in Schlaining

• 1 cemetery in Großpetersdorf

• 1 field called “Jews’ field” in Schlaining

• 1 share of a communal premise in the forest (Schlaining)

The Chevra Kadisha of Schlaining did not have any unmovable property.

“The purchaser needs to heed the agreement that the cemetery is not allowed to undergo change

for a prescribed time after the last burial. The purchaser has to keep the cemetery in its current

state and is not allowed to use it for profane purposes until the responsible authority decides

differently.”

Promises to take care of the Jewish cemeteries were not held. In 1942 the Landesrat had

the Jewish cemeteries closed and the gravestones sold.

21

Persecution and resistance

Unlike in other countries, members of the resistance in Austria had to operate surrounded

by fanatic supporters of the regime and denunciators. Most organized resistance groups

belonged to the (leftist) worker’s movement or the Catholic-conservative camp. Members

of the resistance had various reasons to disobey the regime, among them were political,

ideological, religious, social, ethic and Austrian-patriotic/nationalist motives.

In Burgenland and especially in Schlaining non-organized (leftist) resistance and the

opposition of individuals to the Nazi-regime was most significant. The activities of local

dissidents included anti-Nazi attitudes, critical comments, listening to forbidden foreign

radio channels, desertion as well as the support of persecuted people (Jews, foreign forced

labourers, POWs).


22

38 murdered Jews

Until now we know of 38 Jews who originate from Schlaining and were murdered by the

Nazis. (Source: Victims’ database of the Land Burgenland)

Last Name First Name Date of Birth Last adress Date of Deportation Date of Death Place of Death Brandl Zsofia 1878 Komitat Vas 1944 AuschwitzBurger Richard 30.08.1880 München 16.11.1938 DachauEbenspanger Dezsö 1902 (1903?) SzombathelyEbenspanger Rosa 1862-1870? StadtschlainingEisenstädter Moritz 16.09.1867 Wien 21.08.1942 02.01.1943 TheresienstadtFellner György Veszprem 1944 AuschwitzFleischmann Laura Rachel 1885 (1880?) Komarno 1944 AuschwitzGlück Katarina 1874 16.4.1942 Nitra/Lublin/ Rejowiec lubelskiHeinrich Alexander 8.12.1894 Martonvásár / Fejér 1944 AuschwitzHeinrich Arthur 23.07.1885 Wien 29.3.1942 27.04.1942 Theresienstadt Heinrich Ilona 1892 Szombathely 1944 AuschwitzHeinrich Moritz Hoffmann Szerafin 1887 Szombathely 1944 AuschwitzHolzer Ilona 1892 Pistiany 1944 AuschwitzJaul Hugo 15.09.1893 Wien 27.10.1939 NiskoJaul Ludwig 4.1.1885 Wien 31.8.1942 04.09.1942 Maly TrostinecJaul Mathilde 19.11.1882 Pflegeanstalt 8.8.1940 Tötungsanstalt "Am Steinhof" HartheimKlein Helena 1892 27.4.1942 Nove mesto nad vahom /NaleczowKlein Ignatz 8.6.1880 Wien ??.10.1942 Russ. LagerKohn Adele 1880 Köszeg 1944 AuschwitzKopstein Malvina 24.12.1872 1942 Bjelovar (YU)Kornfein Bela 1884 Samobor / Savska / YU 1942Löwensohn Bela 14.7.1882 Wien 6.2.1942 RigaLöwensohn Helene 06.8.1892 Wien 6.2.1942 RigaLöwensohn Otto 23.4.1891 Wien 20.10.1939 NiskoLöwensohn Walter 1894 ZalaegerszePolitzer Katharina 16.4.1942 Nitra/RejowiecPollitzer Katharina 3.7.1874 Wien unbekanntes LagerRosenberger Moritz 1.4.1871 Wien 10.7.1942 23.09.1942 TreblinkaSalamon Hugo 20.7.1887 Budapest 1944 MauthausenSchulz Regina Rachel 23.5.1896 Wien 1942 IzbicaSchulz (Scholz) Alexander 11.4.1889 1942 IzbicaSinger Elisabeth 4.9.1885 Komarno 15.6.1944 AuschwitzSteiner Anna 1.9.1878 Anstalt Ybbs 21.8.1940 Tötungsanstalt HartheimWeiss Josefine 21.7.1879 Wien 20.8.1942 23.10.1944 AuschwitzWürzburger Johanna 17.5.1865 28.6.1942 15.10.1942 TheresienstadtWürzburger Laura 22.4.1877 Wien 14.7.1942 23.09.1942 TreblinkaWürzburger Viktor 12.9.1895 Wien 05.6.1942 Izbica

23

Denazification

Restitution of Jewish property

The property of the Jewish Communities was restituted to their legal successors. Those

were the Jewish Communities in Vienna and Graz. Since then the Jewish Community in

Graz has been responsible for Southern Burgenland whereas the Viennese Jewish

Community is responsible for Northern Burgenland. The officials there shortly after the

Holocaust were less acquainted with the Burgenland area. Due to missing documents about

the confiscation of Jewish property by the Nazis, the Jewish Community in Graz mostly

bestowed the unmovable property, houses and cemeteries, on the municipalities or even

individuals who had acquired the property with the help of the Nazis. Also, after the

Holocaust there were hardly any survivors who believed that continuing and starting a

Jewish life in the new Austria is possible.

In Burgenland the overwhelming majority (91,67%) of confiscated property formerly owned

by Jews got restituted to their legitimate owners. Either the Jewish owners have never lost

their ownership in the land register, they were given back their property or they received

financial compensation for their confiscated property. This compensation did not conform

with the actual value of the property and was much lower. One reason for this could be the

insecurity caused by the Soviet liberators of Burgenland who were shortly after the war in

control of Eastern Austria for ten years to help Austria become a democratic state again.

Denazification

After the unconditional surrender of Nazi-Germany in May 1945, Austria now had to deal with the

former Nazis within its society. On May 8th 1945, the provisory government enacted a law

prohibiting the NSDAP and all its branches. This law was called the Verbots- und Kriegs-

verbrechergesetz. Everyone who was a member of the NSDAP or its branches (SS; SA; NSKK;

NSFK etc.) had to register and did not have the right to vote in the elections to the parliament in

1945. In 1946, the parliament issued the “Nationalsozialistengesetz” which defined who was a

war criminal, loaded and less-loaded (fellow travellers) among the 524.000 former NSDAP

members.

The people’s courts issued 43 death sentences. Many leading Nazi-officials merely received prison

sentences. The vice-Gauleiter of Styria, Tobias Portschy, was sentenced to 15 years of strict

incarnation and his property was confiscated. The years between 1945 and 1949 which he already

spent in investigative custody were included in the sentence. After less than 6 years in prison, he

was pardoned on 22/02/1951.

The persons deemed “less-loaded” in 1947 had to deliver financial compensation. 170.000 people

were – mostly temporarily - dismissed from public service or from private businesses. In 1948 the

parliament issued a general amnesty for all less-loaded former members of the NSDAP and its

branches. By doing so, the parliament enabled them to vote in the upcoming elections in 1949.

Many loaded people who did receive a prison sentence were subsequently pardoned by the

president. In 1957, the general amnesty pardoned everyone still imprisoned for crimes committed

during and in the name of the Nazi-regime.

24

Denazification

Regarding companies formerly owned by Jews, the restitution was less successful.

According to the Historical Commission, only 35% of confiscated companies were returned.

The new owners demanded from the Jews to pay the same amount of money they paid for

the property, the Jewish applicants for restitution insisted on operating revenue. Most of

the time, both parties agreed to a settlement deal and quit their demands.

Confiscated furniture and interior was hardly ever restituted. Only when the Jewish owners

would find and be able to identify the property that was stolen from them, they had a chance

to reclaim it. Those restitutions remained an exception as only few surviving Burgenland

Jews returned to their hometowns and villages.

25

Responsibility and remembrance

After the end of WWII, Austria as a state and the Austrian society downplayed and silenced

their Nazi past. Austrians denied their involvement within the regime and in the crimes

committed by the Nazis and their collaborators. Official Austria wanted to come across as

the first victim of Nazism. The government at that time supported efforts to abolish Nazi

structures and persecute Nazi criminals only half-heartedly. Both the SPÖ and the ÖVP

competed for the votes of former Nazis. Financial compensations and aid for survivors of

Nazi persecution and forced labour were highly disputed. Those decisions were postponed

and unnecessarily prolonged to the disadvantage of Holocaust survivors.

Only the Waldheim affair at the end of the 1980s initiated a turn towards remembrance and

responsibility. When confronted by the press with historical findings about himself during

WWII, Kurt Waldheim downplayed his role within the Nazi system of persecution and the

war. This led to a change in the way Austria as a state and parts of the civil society looked

at their own pasts. Today, Austria does not anymore consider itself the first victim of Nazism.

Still, for some it is hard to build up the courage to remember and learn from human history.

There is still a long way to go for the whole Austrian society to obtain a reflected awareness

of the past which does include commemoration, remembrance, grief and responsibility.

Schlaining remembers its Jewish Community

At the end of the 1980s, efforts to conduct research on the Jewish history of Stadt Schlaining

started to set off.

1988 The former synagogue of Stadtschlaining was renovated and now houses the library

of the Austrian Study Center for Peace and Conflict Resolution

The Austrian Institute for Peace Research and Peace Education published the booklet

“History of the Jewish Community in Schlaining”. In it, Gerald Mader, the president

of the institute, writes: “The synagogue of Schlaining is a symbol for the diversity of

the cultural past in Southern Burgenland. At the same time it is a legacy that painfully

reminds us about the destruction of this diversity. It shows where the suppression of

cultural and religious minorities leads to. It not only caused a minority to disappear,

but also a cultural identity of the whole region to vanish. The Institute for Peace

Research and Peace Education is convinced that a peaceful future can only be

created and developed based on reflections about the past.”

1990 Symposium as part of the “Schlaining talks” and the publication of a book: Jews in

the border regions – history, culture and the world of Jews in the Burgenland-West-

Hungarian region from the Middle Ages until now.

1993/4 Conference on the History of Jews in Burgenland in cooperation with the

Bar-Ilan University in Ramat Gan (Israel), publication of the book “Contributions to

the History of the Jews in Burgenland” by Shlomo Spitzer.

26

Responsibility and remembrance

1997/8 Inauguration of a memorial at the Jewish Cemetery (founded in 1902)

2001 “Welcome to Stadt Schlaining”: Visit of 28 former Jewish locals of Schlaining and

their children to Burgenland. The visitors came from the US, Great Britain, Croatia

and Israel, travelled through the Burgenland region and met old acquaintances in

Schlaining.

Since 2001 Continuous search for documents, photos and interview regarding the history

and present of the Jewish families once having lived in Schlaining

2002 Inauguration of a memorial with the remaining fragments of Jewish gravestones

found in Schlaining

2008 Opening of a hiking route connecting the former synagogue, the memorial at the

second Jewish cemetery and the city museum.

Welcome to Stadtschlaining, Fotosammlung Glösl

27

Thanks | Team

Thanks to:

Maria Bleier

Regina Espenshade

Mag. Veronika Fichtner

Edith und Karl Glavanovits

Johann Greller

Maria Igler

Maria Ostermann

Johann Osztermann

Josef Schmidt

Amy Trattner

Teresia Treiber

Ottilie Zsifkovits

Supporters

Városszalónak Önkormányzata és Turisztikai

Egyesülete

Helmut Bieler tartományi tanácsnok

Franz Steindl tartományi tanácsnok

Herbert Dienstl polgármester

Lisa Fandl

Johann Pleyer

Thanks for the image rights

Horst Horvath, edition lex liszt 12

Ursula Mindler

Dieter Szorger

Rita Münzer

28

Team:

Andreas Lehner

coordination, exhibition design, videoediting,

interviews

Werner Glösl

idea, organisation and research

Mag.a Eva Schwarzmayer

scientific management, texts

Mag. Gert Polster

scientific advice and research

Univ. Prof. Dr. Rudolf Kropf

scientific advice

Dr. Johannes Reiss

scientific advice, exhibits

Dr. Gert Tschögl

scientific advice, interviews

Dr. Gerhard Baumgartner

scientific advice

Katharina Wendl, László Farkas, Ildikó Juhász

translations

Ing. Michael Holzhacker

IT

Gemeinde und Tourismusverein Stadtschlaining