Koschere Melange

The blog of the Austrian Jewish Museum - ISSN 2410-6380

Keyword: lackenbach

... then you're wound of loneliness ...

For the annual tradition, it is for me to visit in the fall of the Jewish cemetery in Kobersdorf. It must be repeated: for me one of the most beautiful Jewish cemeteries forest ... Famous scholars ...

For the annual tradition, it is for me, in the fall of the Jewish cemetery in Kobersdorf to visit. It must be repeated: for me one of the most beautiful Jewish cemeteries forest ...

Famous scholars are buried here, including Rabbi David Alt, called Eibnitz, died in 1850, his wife Chana, died in 1877 and his son Eliezer died 1895th

  • Grabstein Rabbiner David Alt, genannt Eibnitz

    Rabbi David Alt, called Eibnitz

  • Grabstein Chana Alt

    Grave stone Chana Alt (Eibnitz)

  • Grabstein Elieser Alt

    Eliezer Alt (Eibnitz)

Commendable in any case that the road several times referred loud and clear both the synagogue and the Jewish cemetery in Kobersdorf is commendable also that it is evident that for many works have taken place at the cemetery, although much remains to be done.

Quite the contrary, I want to speak almost of shock at the sight of the synagogue in Kobersdorf. The story is known: the Jewish community complained the owner of the club, where the synagogue heard for years, lost the case, the synagogue degenerates more and more into ruin. Just sad.
Just opposite, separated only by a narrow road, the beautifully renovated castle Kobersdorf, annually held in the Kobersdorf Castle Games. Thousands of visitors to the small town are faced with a shocking polarity for years, many ask questions, the answers remain unsatisfactory, the public sector - the suspicion - now has to look the official reasons.?

  • Synagoge Kobersdorf

    Synagogue Kobersdorf

  • Synagoge Kobersdorf

    Synagogue Kobersdorf

  • Schloss Kobersdorf

    Kobersdorf Castle

Lackenbach, Just a few kilometers: the largest Jewish cemetery in Burgenland with 1,770 grave stones, with few exceptions, some are totally unreadable with Hebrew grave inscriptions, sand-lime bricks, the weather and daily heavier.

Here, too, basically find commendable work (mowing, cataloging ...) at the cemetery instead, but even here there is still much to do (assignments, reading the Hebrew inscriptions, translations ...).

But until today, also shocking and probably not only really incomprehensible to me how to deal with the Jewish past, with the memorial culture. Notably with the plaque that recalls least to the largest synagogue in Burgenland (or rather, to remind), because the board can be found in about 50 meters long little lane as good as not, the space for the panel and the state these defy description.
Again, many questions: A reflection of the sense of responsibility of the public sector? Where are the initiatives of associations, schools, political leaders? To the Finance may in this case probably not be that for many years nothing has happened or will happen ...

Gedenkkultur? Lackenbach

Plaque - commemorative culture? in Lackenbach

PS: The title comes from a poem of literary woman Mida HuberThat is near Kober village on very idyllic cemetery of inland lake, buried.

2 comments to ... then you're wound of loneliness ...

Grandmother's village

Almost to the day 116 years ago described a journalist of the Pester Lloyd, as he fled the urban heat every summer and one of the former to his grandmother ...

Almost to the day 116 years ago described a journalist Pester Lloydhow he escaped from the urban heat in the summer and traveled to his grandmother's house in one of the former Jewish communities in Burgenland (at that time, of course, still in western Hungary), closer to a "poor, forgotten village" that was once "a rich, flourishing village, the richest and most respected among the seven parishes [was] ”.

Unfortunately, the author does not mention any names of the Jewish community and we can only guess where the world-famous Seven communities of today's Burgenland he visited his grandmother ... and we're pretty sure it around Lackenbach is.

The text gives a remarkable insight into glory and misery, in everyday life and a Jewish holiday rural community in the late 19th century.

Pester Lloyd

Saturday, August 27, 1898, no. 205

Every summer, when the nerve-wracking city glow began to weigh on me too painfully, I drove to a poor, forgotten village to visit my grandmother, who was no longer far from her hundredth year. She had such a warm joy when I came, and I often heard only one reproach from the almost hundred-year-old: that I am getting old, even so old.

Yes, who could have stayed as young as the grandmother, who described the Duke of Reichstadt in vivid colors, whom she saw on her last stay in Vienna, and who told me what nice taffeta dress she received from her father when she was with him in Vienna in 1814. And then Grandmother went to work: tidied up her room, which she had been living in for almost eighty years, fed the chickens, cleaned the vegetables, was now in her room, now in the poultry yard, and the cousin monitored that despite my stay not too much Eggs are wasted, nagged here, improved there, occasionally made a very nice little scandal when the maid did not act exactly as she was instructed, and at noon she appeared nice and neat in her simple dress with the blooming white bonnet at the table; nowhere a wrinkle, nowhere a little dust: a good old grandmother from the good old days.

Jüdischer Friedhof Lackenbach, 2014

Grandmother had bravely alone her Heimathsdorf has become old and dilapidated. Some of the small house like only a ruin; restrict the movement of sunshine and rain by the roof; much has been entirely abandoned by its inhabitants and is now orphaned in the middle of the village; the window sash hanging loose in their frames, the doors have been torn out, the bars are striving to Earth, and mortar and bricks are the threshold which entered cheerful people in better times.

Once upon a time, many years ago, grandmother Heimathsdorf was a rich, flourishing town, the richest and most respected among the seven parishes that were founded in intolerable times on the estates of the princes Esterházy. Trade and traffic were in full bloom, on the holidays the 'alley' was crawling with rich and festively dressed people; the women, when they sat head to head in the synagogue on New Year's Day, glittered with gold and silk, the men donated large sums of money to the Torah for benevolent purposes, and many distinguished men, according to Barone Schey's regular owner, took his from here Exit to be envied in the world for its rank and millions.

It's long gone, long ago! The railways have distracted traffic; who were able to gather up some fortune have moved to large cities, and only the poor devils whom hunger banishes have stuck to the local floe. The precious places in the synagogue, where the wealthy merchants once spread, have become worthless and are used by poor villagers, and the 'alley', where once happy life reigned, now shows only a few people on holidays; Everything has turned out to be different; nothing reminiscent of splendor and wealth, and only in the large cemetery on the quiet Anger outside there is an eloquent silence of former size, of former prestige.

Stunted and decayed as the village are also its inhabitants. laden with heavy packs pull the men on weekdays in the surrounding villages also to search for yours Brod; panting they wander through the forest and valley, poor mocked Jews, while their wives at home get the husbandry, a poor, poor husbandry, in which it lacks most of the necessaries, where many children do not go hungry to bed rarely.

The poverty of the inhabitants is located in the village, is a reflection of in the air. Old, ancient memories from the gloomy Middle Ages creep up the human heart at the sight; all memories of misanthropy and Racenhaß to sorrowful, fearful faces of fleeing, hunted, mocked the children of Israel.

'But every Friday night,
In the Dämm'rungsstunde suddenly
Gives way to the magic and the dog
Will be 'a human being again.'

In der Lackenbacher Judengasse, um 1920

Ja, wenn der Sabbath herantritt, dann verwandelt sich der arme, in Lumpen gehüllte Dorfgeher in ein menschlich Wesen, in einen glänzenden zauberhaften Prinzen. Sabbath ist es, der Tag des Herrn, und selbst die düstere Schwere, welche in der Luft lag, ist verflüchtigt. Heiterer, milder, feiertägiger Sonnenschein lächelt auf das Dorf hernieder, beleuchtet mit hellem Lichte die verfallenen Häuser, blickt hinein in die armen verkümmerten Herzen. Sorgen und Mühen, Hohn und Spott der Woche sind vergessen und durch die Gasse schreiten die Männer in ihren guten Gewändern, begrüßen einander in herablassender Weise, halten Cercle vor der Synagoge, debattiren über den Rabbi, und wie der Chason so unverträglicher Natur und mit dem Vorbeter ewig im Hader liegt; erzählen von dem schönen Karpfen, welcher gestern bei dem Vorsteher der Gemeinde gekocht wurde, und treten dann in die Synagoge, um die erbauliche Predigt anzuhören. Und wenn der Vorbeter geendet, eilen sie zum Ausgange und erwarten ihre Frauen, die mit ihren besten Kleidern angethan, bewegt von ihrem innigen Verkehr mit Gott und von allerlei interessantem Klatsch, mit niedergeschlagenen Augen die alte Treppe herunterkommen, das Gebetbuch und das weiße Schnupftuch in den Händen. Und sie erzählen sich auf dem Heimwege, was der Rabbi für ein goldener Mensch sei und wie jedes Wort seiner heutigen Predigt eine Perle, ein Diamant gewesen. Und dann wird das Mittagessen aufgetragen, duftend, daß der Hausherr wonneselig mit der Nase schnuppert und mit einem Schwur bekräftigen würde, was Heine gesungen:

'Scholet is the heavenly dish,
The love God himself
taught cook once Moses
On the mountain Sinai. '

And in the afternoon, when the sun sets against the west, the girls come out of the dilapidated houses and proudly stroll along the banks of the stream; beautiful, slender girls in dresses made of out-of-date fabrics, the train daintily in their left hand, hats with feathers and flowers on their heads and delicate veils against the blushing faces. Poverty and misery, which she held in the dark, low rooms for the week, have been shaken off, they walk majestically, like the noble ladies in the wake of Princess Sabbath. They giggle and whisper, smile and flirt, they speak of Heine and love, of Schiller's bell and of Kotzebue's wonderful plays. They left poverty and worries in the dull rooms, and with their beautiful clothes they took education out of the box. They speak fine and dainty and chosen, the gruesome weekday jargon is frowned upon; Blümchen is now called Bertha and Vögele Fanchette, and they don't ask themselves like on the poor working days: 'What is the stupid deer running after us for?' They ask in real German: 'Why is this simple-minded Heinrich constantly following us?'

And the sun sinks lower and lower. The poor girls return to the small houses back, still is the Promenade, still is the alley. The heavy air of poverty and misery lies back wide and dark the village. The Princess Sabbath is gone, the beautiful hat that fine veil and the fine education migrate back into the box and the poor Jew, who now stood in the synagogue and is proud wandered through the alley, now hang up his eyes dull to the heavy packs with which it early in the morning, groaning and panting must wander out from his village and he sighs and groans ...

'It feels like ice cold
Witches finger in his heart,
even the showers sift him
Dog metamorphosis. '

Max Viola

About the author:
Max Viola (originally Max Veigelstock), born on August 29, 1856 in Szombathely / Hungary, died on April 4, 1923 in Budapest / Hungary. Initially worked in agriculture, worked for several newspapers, from 1885 at the Wiener Allgemeine Zeitung; was sent to Budapest as a political correspondent; was the owner of the "Budapest Monday Sheet"; Employee of “Pester Lloyd”; was also a literary writer and wrote numerous novels, novels and poems; published, among other things, the verse narrative “D. Birkenheimer ”(1898), the novels“ Zweiierlei Liebe ”(1893),“ Die Brüder ”(1902) and“ Salomon Tulpenthal ”(1903) and several sketches and parodies on poems by Wedekind, Bierbaum and Hofmannsthal.

From: Handbook of Austrian authors of Jewish origin, 18th - 20th century, ed. of the Austrian National Library, Munich of 2002.

Thanks to our former colleague Almut L., Israel, for the beautiful find!

3 comments grandmother's village

Blow up the synagogue of German Kreutz

Record of a conversation with Joseph Presch, Kobersdorf, September 26, 1990 First published! Josef Presch born, 1906 in Mattersburg, in 1926 community blacksmith in Kober village where he during the Hitler era President of the ...

Record of a conversation with Joseph Presch, Kobersdorf, September 26, 1990
Initial release!

Josef Presch born, 1906 in Mattersburg, in 1926 community blacksmith in Kober village where he was during the Hitler era President of the Catholic parish. As such, he was even threatened the deportation to Dachau for organizing the resurrection procession from the district leader. Since he was unfit because of a stomach ulcer for military service, he was assigned as a master blacksmith "technical emergency". This was a kind of construction crew, which was used in the restoration of stream banks by storms and the like on the weekend.

are quoted Original quotations from Joseph Presch.

Am Sonntag, dem 16. Februar 1941 morgens, wurden die 14 Männer der “Technischen Nothilfe” von Kobersdorf abgeholt, um nach Oberpullendorf gebracht zu werden. Der Wagen bog aber in Richtung Lackenbach ab. Auf die Frage von Josef Presch, der für die Gruppe verantwortlich war, wurde ihnen vom Leiter des Vermessungsamtes, Ing. Koschat, mitgeteilt, dass an dem Tag die Tempel von Deutschkreutz und Lackenbach zu sprengen seien. Herr Presch war Sprengmeister, einen diesbezüglichen Blitzkurs hatte er zuvor, auf Anordnung der Behörde, in Berlin gemacht.

In Deutschkreutz hatte die Feuerwehr (wahrscheinlich Feuerwehrmänner aus der Umgebung) das Areal um die Synagoge bereits abgesperrt. Es gab ein Zuschauergedränge. Die Organisation lag offensichtlich in den Händen des Kreisleiters Kiss aus Markt St. Martin. Außer diesem waren der Bezirkshauptmann, General Siebert, der Chef der Technischen Nothilfe, und andere Parteifunktionäre, etwa zwölf an der Zahl, anwesend. Eigens für sie wurde eine Konstruktion aus Stahl aufgestellt, von der aus sie die Sprengung gut beobachten konnten und die ihnen Schutz bieten sollte; von dort aus sollte auch fotografiert werden. Herr Presch glaubte aber nicht, dass die Herren wirklich fotografieren konnten, da die Detonation schließlich stärker ausfiel als erwartet, mit riesiger Staubwolke, wobei Trümmer auch gegen die Beobachtungswarte der “Ehrengäste” flogen.

Synagoge von Deutschkreutz

Den Berechnungen entsprechend, hatten sich die Männer der Technischen Nothilfe an die “Ladung” der Synagoge gemacht. Da vorher die Rede von bis zu 2m dicken Mauern gewesen war, waren Sprenglöcher von innen und von außen gebohrt worden – 140 an der Zahl, obwohl im verbauten Gebiet nur 70 hätten gesetzt werden dürfen. Man wollte den massiven Bau so auf alle Fälle zu Fall bringen. Der Sprengeinsatzleiter nahm alle Verantwortung auf sich. Außerdem musste die elektrische Zündung ganz präzise ausgelöst werden; man riskierte einiges.

Es dauerte bis ca. 12.30h, bis alle Sprenglöcher geladen waren. Die Wucht der Sprengung war dann allerdings so gewaltig, dass es die ganze Synagoge an die 50m hoch in die Luft schleuderte, ehe sie im Schutt dalag, erinnert sich Josef Presch. Seiner Meinung nach waren die Absperrungen der Feuerwehr nicht ausreichend gewesen, denn ein Ziegelbruchstück – “wahrscheinlich aus einem gemauerten Bogen, denn sonst war die Synagoge aus Steinen gebaut” – traf die 17-jährige Helene Artner tödlich. Sie hatte die Sprengung mit anderen vom offenen Gang der damaligen Hauptschule aus beobachtet.

Unmittelbar neben der Synagoge stand eine “alte Lehmhütte”, die man zunächst wegsprengen wollte, aber wegen des wenig massiven Mauerwerks stehen ließ, in der Hoffnung, sie würde durch die Synagogensprengung ohnehin zerstört werden. Das war dann allerdings nicht der Fall, sondern aus diesem Häuschen kam ein geschockter und staubübersäter Bub heraus, der die Sprengung unversehrt überlebt hatte.

Die Männer der Technischen Nothilfe bekamen nach der Tempelzerstörung in einem Gasthaus Essen. Danach teilte Herr Presch Herrn Ing. Koschat mit, dass er nach dem Tod “eines unschuldigen Mädchens keine Lust mehr habe”, bei der Sprengung der Lackenbacher Synagoge auch noch mitzuarbeiten. Daraufhin wurde er mit einem Wagen nach Kobersdorf gebracht. Er betont, er wisse bis heute nicht, ob damals die Synagoge von Lackenbach am selben Tag gesprengt wurde.

Mr. Presch speaks of paintings in the German Kreutzer temple device is no longer been inside. The roof had been just been taken at the side of the entrance. Why, he could not say. That the Kobersdorf synagogue would not be blown up, Josef Presch knew even before the explosion in German Kreutz. Ing. Koschat told him that above all a threat to the opposing castle, whose wooden roof shingles fire could catch, should not be risked. In addition, there were also two houses near the synagogue.

With thanks to Mag. Manfred Fuchs, who was elected in 1985 as the youngest mayor of Burgenland mayor of Kobersdorf and the Office exercised 21 years old.

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Emigration and flight

A double event on the Jewish history of Burgenland, the Austrian Jewish Museum opened its annual program in 2013 with a double-event dedicated to emigration and flight. Contributions to the Jewish history of Burgenland. In…

A double event on the Jewish history of Burgenland

The Austrian Jewish Museum opened its annual program in 2013 with a double-event on

Emigration and flight.
Contributions to the Jewish history of Burgenland.

In cooperation with the Burgenland Research Society.

Two nights in January on selected topics and stations Burgenland-Jewish history from community life, emigration and expulsion - with historians and witnesses / inside.

We heartily invite you!

The events in detail

Teil 1: Lackenbach & Bad Sauerbrunn

lecture from Anna K. Liesch (University of Basel):
“Familie Neufeld aus Lackenbach – eine Familie zieht in den Westen”

Eye Witness With Marion Fischer (Innsbruck),
Eyewitness with family roots in Bad Sauerbrunn

Moderation: Walter Reiss (ORF Burgenland)

When: Tuesday, January 15, 2013, 18:30
Where: Austrian Jewish Museum

historian Anna K. Liesch engaged in her presentation to the family estate of the family Neufeld Lackenbach. Die wirtschaftlichen Verhältnisse in den Jahren vor und nach dem Ersten Weltkrieg ließen einen Teil dieser burgenländischen Familie in die Schweiz emigrieren. Die Versuche, andere Familienmitglieder vor der Verfolgung durch den Nationalsozialismus in die Schweiz zu bringen, gelangen nur teilweise. Zentrum des familiären Netzwerkes war Luzern. Hier lebte Adèle, die Viertälteste der Familie Neufeld (1879–1941), die die burgenländischen Traditionen, eine strenge Orthodoxie verbunden mit einem religiösen Zionismus, das “burgenländische Jiddisch” und den Zusammenhalt der Verwandtschaft hochhielt. Eine Familiengeschichte, in der sich die Geschichte der Emigration vieler jüdischer Familien in Europa widerspiegelt.

Marion Fischer had in 1938 as a child with her family from Bad Sauerbrunn flee. Her early memories of Italian camp and escape in 1944 to Switzerland testify to the difficult early years of Jewish refugees after the end of Nazism in Europe.

(from the Programmtext Burgenländische Research Society)

  • Synagoge Lackenbach, ca. 1920

    Synagoge Lackenbach, ca. 1920

  • Marion Fischer

    Marion Fischer

Teil 2: Oberwart (Felsőőr) & Koszeg

Lecture and book presentation from Ursula Mindler (Andrássy University in Budapest):
“Grenz-Setzungen im Zusammenleben. Jüdische Geschichte in Oberwart/Felsőőr”

Eye Witness With Hans German (1924 - 2004; Kőszeg / Buenos Aires) Unpublished video interview 2001

Moderator: Gert Tschögl (Burgenland Research Society)

When: Tuesday, January 22, 2013, 18:30
Where: Austrian Jewish Museum

Mit der Publikation “Grenz-Setzungen im Zusammenleben” hat Ursula Mindler the example Oberwart / Felsõõr presented a comprehensive study on the regional contemporary history of the Jewish Burgenland. In her presentation with book presentation and the question will be whether the memory of the population of Burgenland to the "good together" before 1938 also has an objective historical equivalent or not.

In 2001, the Research Society Burgenland Hans German interviewed from Koszeg, In a short video with excerpts from this interview he talks about the anti-Semitism that time as well as the helpfulness of parts of the population in the area Oberwart, when he was driven as a prisoner on one of the Hungarian death marches of Hungary in the concentration camp Gunskirchen.

(from the Programmtext Burgenländische Research Society)

  • Vertriebene SüdburgenländerInnen in Buenos Aires

    displaced SüdburgenländerInnen
    in Buenos Aires
    (Ca. 1940-1950)
    Foto: BFG-Archiv

  • Hans Deutsch

    Hans German
    Foto: BFG-Archiv

We are looking forward to your visit!

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