A remarkable find
That the Jewish cemetery Kobersdorf, at least for me, in the autumn exerts a special fascination (see here or here), Is no secret. So I was in the last two weeks twice in this cemetery, both times there was rainy and foggy weather.
Much is new in this cemetery. The grave stones were stripped of ivy, many inscriptions are now more readable. It has been invested in recent years, however, solely from the cemetery fund 445,000 Euros (we can, because according to law the cemetery fund, ie the public sector, only half paid for, so well start from the double total investment). were made mainly gardening works, tree care measures, stonework and a static secure the grave stones, as on the the Fund's website read is.
However, what is still missing is a documentary that captures not only the names and death dates on the grave stones, but, as far as possible, the entire inscriptions. And above all, open to the public. For the inscriptions are protected by the work carried out basically even less than before (because the "Efeudecke" is missing) and are increasingly more difficult to read.
It is completely incomprehensible that the 2009 agreed in principle and laudable Act for the preservation of Jewish cemeteries a penny for the much-needed documentation provides.
All grave stones a small leaflets have now screwed with a number, which indicates that a survey of the cemetery took place and a plan with the drawn numbers exist.
Grave stones and grave stone fragments are stacked on the front cemetery wall, which apparently were at the cemetery and (still) could not be installed. Most of these grave stones and grave stone fragments also carry numbers fortunately, can be so hopefully assumed that the original location of the stones is known. Too bad, of course, that the grave stones are sized so that it is practically impossible to realize what grave stone is or to read an inscription.
On the bottom right, we see that small grave stone fragments were collected on a separate course. And on these fragments there is unfortunately no numbers.
But among these fragments, especially one is particularly noteworthy: A grave stone fragment of a Genisa tomb (see below the Excursus on "Genisa")!
Most notable because we of the present in Austria than in the Central Cemetery in 1987 established Genisagrabes know not a single Genisagrab of desecrated Torah scrolls in the Shoah.
And now we find the Jewish cemetery of Kobersdorf a grave stone fragment of the single Genisagrabes in Austria before 1945 and do not know where the grave was originally located at the cemetery!
Update 14. Jänner 2020: In dem 2015 erschienenen Buch „“ Frischman H., The Sheva Kehillos: Memories of Torah Life In The Western Hungarian Oberland Communities“ befindet sich ein Bild des noch kompletten Grabsteins (allerdings ohne Abschrift der Inschrift und ohne Übersetzung). Daher wird die Inschrift unten ergänzt.
Vielen Dank an Mag. Dieter Szorger für den Hinweis und den Bildscan!
The Hebrew inscription
| 3. Z (wi) SCH (s) f (eggs) t (ag) of P (esach) 698 (= 20 April 1938),||Tuesday Dho"h company commander in murder|
| as the expulsion [the Jews] to G (Ottes) Sanctuary solid took place.||For exile foot D|
| Here are hidden||Here shelved|
| 13 Torarollen,||Thirteen Sfra States|
| die Urim und Tummim,||האורים והתומים|
| als gingen ins Exil||כאשר הלכו בגולה|
| Väter und Kinder.||אבות ובנים|
| N(ach der kleinen Zeitrechnung).||ל|
Line 2: Literally: "At the time of Galut (expulsion) on Pilgrimage G (Otte)".
line 3: Typo: It must of course Shelved and not Ngnzr be called.
Line 4: Literally: "Book of the Covenant". 
Line 5: Exodus 28,30 u.a. אורים ותמים „Urim und Tummim„. Die „Urim“ bedeuten wörtlich „Lichter“, „Tummim“ etwa „Vollkommenheit“ (Luther übersetzt mit „Recht“, Buber mit „die Lichtenden und Schlichtenden“), beide sind vermutlich Los- und Orakelsteine des Hohepriesters im Jerusalemer Tempel.
The April 20, 1938
As long as we have not found the bottom of the grave stone, we do not know whether and, if so, continues as the text. That would be not only in principle, but very interesting mainly because of the date:
Hochinteressant ist jedenfalls das Datum des Grabsteins:
After an official note from the district administration Oberpullendorf Rabbi Simon was Goldberger on the initiative of the Nazi mayor of Kobersdorf Thrackl without higher order on 20. April 1938 taken away by force from Kober village with a truck. ... Rabbi Goldberger should be deported in Neckenmarkt across the border to Hungary. On the occasion of his transfer across the border, he was by customs guards Werner M. and the forester Anton K., both severely beaten in Neckenmarkt and 3m are from the border on Hungarian territory left. R. Simon Goldberger lay there on April 20, noon to 21 April in the afternoon until it was brought by Hungarian side of Sopron. 
Einen detaillierten Bericht über Rabbiner Simon Goldbergers Schicksal an der ungarischen Grenze finden Sie in unserem Blogartikel: Rabbi Simon Goldberger.
Rabbi Simon Goldberger was in Auschwitz murdered, His wife Paula (Perl) was also in Auschwitz murdered. Auch alle drei Kinder, Lazar Goldberger, geb. 20. Mai 1935, Hermann Goldberger, geb. 08. Dezember 1936 und Isidor, geb. 25. März 1938, wurden in der Schoa ermordet.
On this April 20, 1938, the 13 Torah scrolls were buried at the Jewish cemetery Kobersdorf. Having said that was: The Jews of Kobersdorf were expelled faster and persecuted as the Jews of other communities of today's Burgenland. Already the end of May 1938, almost two months after the so-called terminal in March 1938, there were no more Jews in Kobersdorf.
What now for the burial of Torah scrolls in this April 20, 1938, in the midst of Pesachtagen led, we can only guess and there remain questions:
- Has Rabbi Goldberger before his martyrdom in the end still own the Torah scrolls led to bury or burst into the community (understandably) panic and they decided to take this step? In any case, haste was probably offered what perhaps could indicate (see above) and the engraving error on line. 3
- If it is not ritually suitable for Torah scrolls that had been (more) stored in Genisa spaces in the synagogue and now, were not to fall to the Nazis in their hands, buried or was it not to have used Torah scrolls, which one wanted to protect them from the Nazis? (For example, because it was believed that they once they fall to the Nazis in the hands of what was only a matter of time, raped anyway)
- A question for the leaders: Why does this significant and unique in Austria grave stone fragment no number like almost all other grave stones, with which it would have been at least very likely possible to know the original location?
The word "Genisa" or "geniza" is actually a Persian foreign word and means "treasure". In Mishnah Shabbat 9 we read: Sphacelus books in and Mkk Mtfhotihm, Cl Shoa, Smtzniain Aotn lgnzn "Gnawed / worn pieces of scrolls or their bindings, however, be kept in order to hide„.
With "Genisa" both the spaces are designated (usually in or near synagogues) in which no longer usable liturgical writings, but also phylacteries be stored etc. as well as the graves in which they are then buried. At the Central Cemetery in Vienna, Tor IV, as there is such a Genisaraum. Essentially it comes to protecting the name of God in these writings and liturgical objects from abuse.
The most significant and best known is built Genisa those in the 7th century I Esra Synagoge in Fustat, Cairo, which was discovered in the 19th century and were found in the 300,000 Jewish manuscripts and manuscript fragments, covering a period from the 8th to the 19th century.
In Germany, especially in southern Germany, some were of such Genisaräume found, mostly from the 19th century, although these rooms are even better than ever really properly (ie about exclusively created, etc. for the purpose of collection of disused writings). So they found about 2009 in Genisaraum the synagogue of Bayreuth even Yiddish sheet from the pressure Homburger Eulenspiegel of 1735th
Genisa Tombs, however, there are (at least in German-speaking) few, probably because the grave sites were often not identified. In addition to the mentioned grave for desecrated Torah scrolls in the Shoah on the Central Cemetery Vienna, IV. TorWe know in Germany about the Genisa-grave at the Jewish cemetery Würzburg or the graves in the Jewish cemetery in Altengronau in Main-Kinzig-Kreis and in Adelsheim-Sennfeld (Neckar-Odenwald). 
Frowald Gil overseer puts it as follows:
It was probably orthodox enough to such writings and objects not to throw away, but not orthodox enough to provide a separate room for them or as used to in Germany, to bury in the cemetery. 
Without the dramatic events surrounding the April 20, 1938, we can most likely assume that you would not bury the Torah scrolls in Kobersdorf.
The grave stone fragment of Genisagrabes in the Jewish cemetery Kober village is in a scientific perspective, a very important fund.
Above all, it shows in a dramatic way the end of a centuries-old Jewish community from a purely internal Jewish perspective.
 Book Alliance "Book of the Covenant" actually refers to the ancient Israelite law collection, the word itself is taken from Exodus 24.7: "He [Moses] took the book of the covenant and read it to the people." [Back from footnote (1)]
 Haus Steiner Erwin J., The former Jewish community Kober village. A book of remembrance, nd, 172, and cited in: Susanne Uslu-Pauer and Eve Holpfer: Before the People's Court. Burgenland proceedings against Nazi war criminals from 1945 to 1955. Burgenland Research, Volume 96, 171, Eisenstadt 2008. [Back from footnote (2)]
 Frowald Gil overseer, The Genisot as a historical source, in: Jewish life in the country: studies on German-Jewish history, ed. by Monika Richarz and Reinhard Rürup, Tübingen 1997, page 207.
Very different one goes about overseas with the subject to: A very impressive 1947 built Genisagrab, actually "Genisa Mausoleum", we find in the Jewish cemetery of Santiago de Chile, where 14 in a fire the synagogue on 26/27 , October 1944 are buried destroyed Torah scrolls.
[Back from footnote (3)]
 Frowald Gil overseer, The Genisot as a historical source, in: Jewish life in the country: studies on German-Jewish history, ed. by Monika Richarz and Reinhard Rürup, Tübingen 1997, 207f. [Back from footnote (4)]