AUSTRIA, country in Central Europe.
Jews lived in Austria from the tenth century. However the history of the Jews in Austria from the late Middle Ages was virtually that of the Jews in *Vienna and its environs. In the modern period, Austrian Jewish life was interwoven with that of other parts of the Hapsburg Empire. Austria's position as the bulwark of the Holy Roman Empire against the Turks, as a transit area between Europe and the Middle East, and later as a center attracting East European Jewry, conferred on Austrian Jewry, and on legal formulations of their status, an importance far beyond its size and its national boundaries.
According to legend, a Jewish kingdom named *Judaesaptan was founded in the territory in times before recorded history. Jews apparently arrived in Austria with the Roman legions. They are mentioned in the Raffelstatten customs ordinance (c. 903–06) among traders paying tolls on slaves and merchandise. The earliest Jewish tombstone in the region, found near St. Stephan (Carinthia), dates from 1130. The first reliable evidence of a permanent Jewish settlement is the appointment (1194) of Shlom the Mintmaster. During the reign of Frederick I of Babenberg (1195–98) there was an influx of Jews from Bavaria and the Rhineland. A synagogue is recorded in Vienna in 1204. By then, Jews were also living in *Klosterneuburg, *Krems, Tulln, and *Wiener Neustadt. In the 13th century, Austria became a center of Jewish learning and leadership for the German and western Slavonic lands. Prominent scholars included *Isaac b. Moses, author of Or Zaru'a, *Avigdor b. Elijah ha-Kohen, and Moses b. Ḥasdai *Taku. At this time, Jews held important positions, administering the taxes and mints, and in trade. *Frederick II of Hohenstaufen granted the Jews of Vienna a charter in 1238. In 1244 Duke Frederick II of Babenberg granted the charter known as the "Fredericianum" to the Jews in the whole of Austria. It became the model for similar privilegia granted to the Jews of Bohemia, Hungary, and Poland during the 13th century. *Rudolph of Hapsburg confirmed the charter in 1278, in his capacity as Holy Roman Emperor. It was ratified by the emperors Ludwig IV of Bavaria in 1330 and Charles IV in 1348. Although Jews were excluded by the charter from holding public office, two are mentioned as royal financiers (comites camerae) in 1257. Immigration from Germany increased in the second half of the 13th century, but meanwhile the Jews encountered growing hostility, fostered by the church (for example, by the ecclesiastical Council of Vienna, 1267). Four instances of *blood libel occurred. The massacres of Jews in Franconia instigated by *Rindfleisch spread to Austria. Some protection was afforded by Albert I, who in 1298 endeavored to suppress the riots and imposed a fine on the town of St. Poelten. However, in 1306, he punished the Jews in *Korneuburg on a charge of desecration of the *Host. *Frederick I (1308–30) canceled a debt owed by a nobleman to a Jewish moneylender, thus introducing the usage of the pernicious Toetbrief. He also prohibited Jews in his domains from manufacturing or selling clothes. Under *Albert II wholesale massacres of Jews followed the host libel in *Pulkau. A fixed Jewish tax is mentioned for the first time in 1320. Rudolph IV (1358–65), who unified all the legal codes then extant, retained the former enactments granting Jewish judicial autonomy, and took measures to prevent Jews from leaving Austria. The position of the Jews became increasingly precarious during the reigns of *Albert III and Leopold III. Cancellation of debts owed to Jews, confiscations of their property, and economic restrictions multiplied. In consequence, they became greatly impoverished. Their wretchedness culminated when *Albert V ordered the arrest of all the Jews after the host libel in Enns (1420); 270 Jews were burnt at the stake that year, a calamity remembered in Jewish annals as the *Wiener gesera. The rest were expelled and the property of the victims was confiscated. Austria became
notorious among Jewry as "Ereẓ ha-Damim" ("the bloodstained land").
Jewish settlement was subsequently renewed, and despite the persecutions, Austria became a center of spiritual leadership and learning for the Jews in southern Germany and Bohemia. The teachings of its sages and usages followed in its communities were accepted by Jews in many other countries. Austrian usage helped to determine the form of rabbinical ordination *(semikhah), mainly owing to the authority of R. *Meir b. Baruch ha-Levi. His colleague R. Abraham *Klausner compiled Sefer Minhagim, a Jewish custumal, which was widely used.
During the reign of Ladislaus (1440–57), the Franciscan John of *Capistrano incited popular feelings against the Jews, leading to the expulsion of almost all of them from Austria proper. Under *Frederick III (1440–93) the position improved; with papal consent he gave protection to Jewish refugees and permitted them to settle in *Styria and *Carinthia. Yeshivot were again established, and under the direction of Israel *Isserlein, the yeshivah in Wiener Neustadt provided guidance for distant communities. Hostility to the Jews on the part of the Estates caused Emperor *Maximilian I (1493–1519) to expel the Jews from Styria and Carinthia in 1496, after receiving a promise from the Estates that they would reimburse him for the loss of his Jewish revenues. However, he permitted the exiles to settle in Marchegg, *Eisenstadt, and other towns then annexed from Hungary. A few Jews, including Meyer *Hirshel, to whom the emperor owed money, settled in Vienna.
*Ferdinand I (1521–64) agreed only in part to requests by the Estates to expel the Jews, ordering their exclusion only from towns holding the "privilege" de non tolerandis Judaeis, i.e., the right to exclude Jews. Ferdinand employed a Jew in the mint. In 1536 a statute regulating the Jewish status (Judenordnung) was published, which included a clause enforcing the wearing of the yellow *badge on their garments.
Counter-Reformation to 19th Century
In the period of the Counter-Reformation, during the reigns of Maximilian II (1564–76), *Rudolph II (1576–1612), and Matthias (1612–19), there were frequent expulsions and instances of oppression. Under Rudolph the Jewish population in Vienna increased; certain families enjoying special court privileges ("hofbefreite Juden") moved there and were permitted to build a synagogue.
In 1621 *Ferdinand II allotted the Jews of Vienna a new quarter outside the city walls. In the rural areas the jurisdiction over the Jews and their exploitation for fiscal purposes increasingly passed to the local overlords. Important communities living under the protection of the local lordships existed in villages such as Achau, Bockfliess, Ebenfurth, Gobelsburg, Grafenwoerth, Langenlois, Marchegg, Spitz, Tribuswinkel, and Zwoelfaxing. In Vienna also, *Ferdinand III (1637–57) temporarily transferred Jewish affairs to the municipality. The *Chmielnicki massacres in Eastern Europe (1648–49) brought many Jewish refugees to Austria, among them important scholars. The situation of the Jews deteriorated under *Leopold I (1657–1705). In 1669 a commission for Jewish affairs was appointed, in which the expulsion of the Jews from Vienna and the whole of Austria was urged by Bishop Count Kollonch. In the summer of that year, 1,600 Jews from the poorer and middle classes had to leave Vienna within two weeks; and in 1670 the wealthy Jews followed. The edict of expulsion
The Jewish policy of Maria Theresa (1740–80) wavered between the mercantilism which stood to gain from increased settlement of wealthy Jews and their participation in economic activities, and her own deeply ingrained enmity toward the Jews. A special decree was issued in 1749 encouraging Jews to found manufacturing establishments. The Judenordnung of 1753 regulated all aspects of Jewish public and private life, and was based on full judicial autonomy for the communities. At this time some Jewish financiers and industrialists, such as Nathan von *Arnstein, Lazar Auspitz, Bernhard *Eskeles, Israel *Hoenigsberg, and Abraham *Wetzlar, moved to Vienna, having the status of "Tolerierte" (tolerated) Jews. Some of them received titles for activities benefiting the Hapsburg Empire; many of their descendants left Judaism. The annexation of *Galicia in 1772 more than doubled the Jewish population of the monarchy, and inaugurated a continuous stream of migration from there, mainly to Vienna.
From the end of the 18th century, with the growing centralization of the government of the empire and new political developments, the position of the Jews in Austria proper became increasingly linked with the history of the empire as a whole. As part of his endeavors to modernize the empire, *Joseph II (1780–90) attempted to make the Jews into useful citizens by introducing reforms of their social mores and economic practices and abolishing many of the measures regulating their autonomy and separatism. Although not altering the legal restrictions on Jewish residence (mainly affecting Vienna) or marriage, he abolished in 1781 the wearing of the yellow badge and the poll tax hitherto levied on Jews. Joseph II's Toleranzpatent, issued in 1782, in which he summarized his previous proposals, is the first enactment of its kind in Europe. Jews were directed to establish German-language elementary schools for their children, or if their number did not justify this, to send them to general schools. Jews were encouraged to engage in agriculture and ordered to discontinue the use of Hebrew and Yiddish for commercial or public purposes. It became official policy to facilitate Jewish contacts with general culture in order to hasten assimilation. Jews were permitted to engage in handicrafts and to attend schools and universities. Jewish judicial autonomy was abolished in 1784. Jews were also inducted into the army, which in due course became one of the careers where Jews in Austria enjoyed equal opportunities, at least in the lower commissioned ranks. The "tolerated" Jews in Vienna and the intellectuals who, influenced by the enlightenment movement (see *Haskalah), tended toward assimilation, accepted the Toleranzpatent enthusiastically. The majority, however, considered that it endangered their culture and way of life without giving them any real advantages. The implementation of these measures promoted the assimilation of increasingly broader social strata within Austrian Jewry. In 1792 the Jewish Hospital was founded in Vienna, which benefited Jews throughout the empire for many years. In 1803, there were 332 Jewish families living in Austria proper (including Vienna), and approximately 87,000 families throughout the Hapsburg Empire.
The position of the Jews in Austria deteriorated after the death of Joseph II, though the Toleranzpatent remained in force. Francis I (1792–1835) introduced the Bolletten-tax (see *Taxation), and ordered that measures should be taken against "Jewish superstitions" and "vain rabbinical argumentation." Efforts to "enlighten" the Jews during his reign included the activities of Herz *Homberg, whose catechism "Benei Zion" was introduced into schools for the teaching of religion. Until 1856, Jews were compelled to pass an examination in it before they were permitted to marry. A decree issued in 1820 required all rabbis to study philosophy, and to use only the "language of the state" for public prayers; Jewish children were required to attend Christian schools. The period between the issue of the Toleranzpatent and 1848 saw further fundamental changes in Jewish life. A number of Jews were instrumental in the expansion and modernization of industry, transportation, commerce, and banking in the Hapsburg Empire. Lazar Auspitz, Michael *Biedermann, and Simon von *Laemel developed the textile industry; Salomon Mayer *Rothschild built the first railway; the Rothschilds, Arnstein-Eskeles, and *Koenigswarters were the outstanding bankers and were on the board of the newly founded National Bank. Many Jews had a university education and became prominent in journalism and German literature. Prominent among them were Moritz *Saphir, Ludwig August *Frankl, Moritz *Hartmann, and Leopold *Kompert. The less wealthy classes of Jews also prospered, opening workshops, or selling and peddling products of the developing industries. Their heightened awareness of human dignity evoked by their economic and cultural attainments and the relaxation of humiliating restrictions emphasized the basic inequality of their status, even among the wealthy and the nobility. It was even more bitterly resented on the background of Jewish emancipation in France, the liberalizing edict passed in Prussia in 1812, and the budding liberal, revolutionary, and nationalist ideologies in Europe.
During the Congress of Vienna (1814–15), Nathan von Arnstein with other Jewish notables applied unsuccessfully to the emperor for the conferment of civil rights on Austrian Jewry. Joseph von *Wertheimer's anonymously published work on the status of Austrian Jewry (1842) advocated extensive reforms. In 1846 the humiliating *oath more Judaico was abolished. The number of Jews actively participating in the 1848 revolution, such as Adolf Fischhof, Joseph Goldmark, Ludwig August Frankl, Hermann *Jellinek (the brother of Adolf *Jellinek and later executed) – some of whom fell victims in the street fighting, among them Karl Heinrich *Spitzer – in part reflected the spread of assimilation among Jews who identified themselves with general political trends, and in part expressed the bitterness of those already assimilated. The new election law passed in 1848 imposed no limitation on the franchise and eligibility to elective offices. Five Jewish deputies, Fischhof and Goldmark from Vienna, Abraham Halpern of Stanislavov, Dov Berush *Meisels of krakow, and Isaac Noah *Mannheimer of Copenhagen, were elected to the revolutionary parliament meeting at Kromeriz (Kremsier; 1848–49). On the other hand, the revolution resulted in anti-Jewish riots in many towns, and the newly-acquired freedom of the press produced venomous antisemitic newspapers and pamphlets (see Q. *Endlich, S. *Ebersberg, S. *Brunner). Isidor *Busch published his short-lived but important periodical Oesterreichisches Central-Organ fuer Glaubensfreiheit, Cultur, Geschichte und Literatur des Judenthums, in which Leopold Kompert was the first to advocate emigration as a solution of the Jewish problem in Austria (and initiated the Auf nach Amerika! ("Forward to America!") movement). After the revolution the specifically Jewish taxes were abolished by parliament. The imposed constitution ("Octroyierte Verfassung") of 1849 abrogated discrimination on the basis of religion. The hated Familiantengesetz became ineffective. Freedom of movement in the empire was granted. As a result old communities were dissolved and new ones emerged. Some Jews were admitted to state service. On Dec. 31, 1851, the imposed constitution was revoked. Although religious freedom was retained in principle, Jews were again required to obtain marriage licenses from the authorities, even if the number of marriages was no longer limited. The right of Jews to acquire real estate was suspended. Other restrictions were introduced up to 1860. In 1857 the establishment of new communities was prohibited in Lower Austria. Attempts were made to expel Jews from cities, based on the rights afforded by medieval charters. In 1860 a new, more liberal, legislation was promulgated, although in some parts of Austria Jews still were unable to hold real estate. In general, however, the position of the Jews was now improved. Jewish financiers in partnership with members of the nobility founded new industries and banks, outstanding among them the Creditanstalt. Jews founded leading newspapers and many became journalists. In 1862 Adolf *Jellinek, the successor of Isaac Noah Mannheimer, founded his modernized bet ha-midrash in Vienna. The new constitution of Austria-Hungary of Dec. 21, 1867, again abolished all discrimination on the basis of religion. The Vienna community then rapidly grew, attracting Jews from all parts of the monarchy. Jews increasingly entered professions hitherto barred to them and assimilation also increased. Communal organization remained, based on laws of 1789; in towns where there had not formerly been a Jewish community, only a "congregation for worship" (*Kultusverein) could be established. A law issued in 1890 authorized the existence of one undivided community in each locality, supervising all religious and charitable Jewish institutions in the area, and entitled to collect dues; only Austrian citizens were eligible for election to the communal board. In 1893 a rabbinical seminary, the *Israelitisch-Theologische Lehranstalt, was founded which also provided instruction for teachers of religion, and received aid from the authorities.
The upper strata of Austrian Jewry identified themselves with German culture and liberal trends. This was reflected in the views of Jewish members in both houses of parliament such as Ignaz *Kuranda, Heinrich Jacques, Rudolph *Auspitz, Moritz von *Koenigswarter, and Anselm von *Rothschild. The German Schulverein (Association for German minority schools) supported Jewish schools in non-German towns.
Toward the latter part of the 19th century, antisemitism rapidly developed in the Austro-Hungarian Empire, the blood libel case of *Tisza-Eszlar being followed by rioting and other false accusations. Antisemitism manifested two tendencies. The Catholic-religious form later found expression through Karl *Lueger and his *Christian-Social party; and in its pan-Germanic nationalistic form it was expressed by Georg von *Schoenerer and his party (see *antisemitic political parties). The government, however, opposed antisemitic propaganda. The manifestation of antisemitism brought a change in ideological attitude on the part of the Jews, strengthening the national elements. Efforts were made to combat antisemitism in Austro-Hungary by Joseph Samuel *Bloch with the help of his weekly Oesterreichische Wochenschrift (founded 1884) and the Oesterreichisch-Israelitische Union (later *Union Oesterreichischer Juden), founded in 1885. An association to combat antisemitism ("Verein zur Abwehr des Antisemitismus"), consisting of members of the higher strata of Austrian society, was founded in 1891 under the presidency of Arthur Gundaccar Freiherr von Suttner (1850–1902). The historian Heinrich *Friedjung continued to urge complete Jewish integration into the German nation. Some Jews ascribed the wave of anti-Jewish hostility to the immigration at this period of masses of "uncultured" Jews from Eastern Europe. In opposition to the assimilationist Oesterreichisch-Israelitische Union a Juedisch-politischer Verein (later Juedisch-nationale Partei) advocated an independent Jewish policy. Jewish nationalist ideology penetrated Austrian circles through the influence of Perez *Smolenskin, Leon *Pinsker, and Nathan *Birnbaum. The first Jewish national students' society, *Kadimah, was founded in Vienna in 1882.
Vienna was the city of Theodor *Herzl, and the Zionists combined to strengthen the Jewish national viewpoint
During the war, 36,000 Jewish refugees arrived in Vienna from Galicia and Bukovina alone. The *Zentralstelle fuer juedische Kriegsfluechtlinge was formed to provide them with social assistance. The Zionist social worker and politician Anitta Mueller Cohen founded numerous social institutions to support the refugees. Many stayed on after the war and influenced the revival of Jewish culture and life in hitherto stagnant communities. In 1918 there were 300,000 Jews in 33 communities in the Austrian Republic, with 200,000 Jews living in Vienna in 1919. Distribution of the communities was as follows: ten in Burgenland, one in Carinthia, sixteen in Lower Austria, one in Salzburg, one in Styria, one in Tyrol, two in Upper Austria, one in Vorarlberg. (See Table: Jews in Austrian Provinces.)
JEWISH RIGHTS AND POLITICAL ACTIVITY
The Treaty of St. Germain (1919) guaranteed the Jews *minority rights. The Zionists founded a Jewish National Council (Juedischer Nationalrat). On November 5 they forced Alfred Stern, a former city councillor and the assimilationist president of the Jewish community since 1903, to resign. Stern died on December 1 at age 88. His successor became in 1920 the Generaloberstabsarzt (senior medical officer of the Austrian-Hungarian army) Alois Pick, who remained in office until 1932. A Jewish militia (Juedische Stadtschutzwache) was founded and protected Jews in the postwar unrests.
The Zionist Robert *Stricker was elected to the first Austrian National Assembly in February 1919. In October 1920, due to a change of the election law, he was not reelected. Besides his political involvement as board member and later vice president of the Jewish community Stricker also edited the Juedische Zeitung, the daily the Wiener Morgenzeitung, and the Neue Welt. Three Zionists (Jakob Ehrlich, Bruno Pollack-Parnau, and Leopold Plaschkes) were also elected to the Vienna city parliament. Jews who had settled in Austria after the outbreak of the war were deprived of the right to vote, and the reorganization of the Vienna electoral districts also adversely affected the Jewish voting strength. Special measures disqualifying the war refugees from becoming Austrian citizens were introduced in 1921. In the postwar era, many Zionist youths intending to immigrate to Ereẓ Israel passed through Austria. In 1919 therefore the first Palaestinaamt (Palestine Office) was founded in Vienna, directed by Emil Stein and Egon Michael Zweig. Among Jews, chiefly in Vienna, the Social-Democratic Party gained many supporters, attracting the lower-middle-class electorate. Some of its leaders of Jewish descent, such as Otto *Bauer and Julius Deutsch, were widely popular; in Jewish affairs they adhered to a policy of assimilation. Their leading positions, however, drew antisemitic invective. The Social Democrats were careful to avoid the label of a Jewish party and the display of too many Jews in prominent positions.
In the period 1919–1939, a number of Jewish educational institutions opened their doors to students. These included the Jewish Realgymnasium (since 1927 named Chajesgymnasium), the Paedagogium (a Hebrew teachers' seminary), and a seminary for religion teachers. The Jewish community maintained a museum – the oldest Jewish museum worldwide, opened in 1896 – a famous library, which was directed by the historian Bernhard Wachstein, and a renowned historical commission. In 1927 Chief Rabbi Chajes died; he was succeeded in 1932 by David Feuchtwang, who also was the honorary head of the Vienna Mizrachi. After Feuchtwang's death in 1936 the scholar Israel Taglicht became chief rabbi. In addition, youth movements had many supporters. Reforms were introduced in communal institutions and new ones were established. These included the Organisation fuer juedische Wanderfuersorge ("Organization for the Care of Jewish Migration"), established in 1930 to cope with the huge transitory Jewish migration, which became even greater with the influx of emigrants from Germany after 1933. From 1932 until 1938 the Zionists formed the majority in the executive of the Vienna Jewish community.
After the suppression of the Social Democrats in 1934, the Jewish situation declined, mainly through an insidious discrimination. Jews were quietly deprived of their means of existence under various pretexts while the authorities continued to emphasize that all citizens had equal civic status. In schools Jewish and non Jewish pupils were segregated. Jews were permitted to join the Vaterlaendische Front which in 1934 replaced the political parties. In January 1938 it was proposed that Jewish youth should be organized in a separate subdivision of the youth division of the Front. This the Zionists accepted willingly, but it angered those in favor of assimilation.
The Christlich-Soziale Partei (*Christian Social Party), which formed the majority of the governments in Austria, under Ignaz Seipel, Engelbert *Dollfuss, and Kurt von Schuschnigg, was not racist antisemitic; the dependence of Austria on the League of Nations and the Western powers, and the growing menace of National Socialism, made the government play down antisemitism and seek Jewish support.
Federal Chancellor Schuschnigg sent Desider *Friedmann, the president of the Vienna community from 1932 until 1938, on a mission abroad to mobilize support for the Austrian currency. There was a wide discrepancy between the attitude of the government and of the Austrian public toward the Jews. When, for instance, Schuschnigg congratulated Sigmund *Freud on his birthday in 1936, the letter was not published in the press. On the other hand, the official policy to emphasize everything specifically Austrian enhanced the reputation of writers and intellectuals of Jewish origin living there. Outstanding were the writers Franz *Werfel, Stefan *Zweig, Arthur Schnitzler, Richard Beer-Hofmann, Felix *Salten, Hermann Broch, Peter *Altenberg, and Alfred *Polgar, the musicians Bruno *Walter and Arnold *Schoenberg, and the theatrical producer Max *Reinhardt.
In 1932 the Austrian association of Jewish frontline fighters (Bund Juedischer Frontsoldaten Österreichs) was founded. It was headed by Major-General Emil von *Sommer and later by Captain Sigmund Edler von Friedmann and had about 20,000 members. Efforts to combat antisemitism, including reminders of the part played by Jewish soldiers in World War I, could do nothing to counter the violent hatred against the Jews ingrained in wide sectors of the Austrian population. Many Jews, outstanding among them Emil von Sommer – who founded in 1934 the monarchist association of Jewish frontline fighters (Legitimistische Jüdische Frontkämpfer) – yearning for Hapsburg rule, became monarchists.
J. Fraenkel (ed.), The Jews of Austria. Essays on their Life, History and Destruction (1967), includes bibliography; S. Eidelberg, Jewish Life in Austria in the xvth Century… (1962); D. van Arkel, Anti-semitism in Austria (1966); P.G.J. Pulzer, Rise of Political Anti-semitism in Germany and Austria (1964); idem, in: Journal of Central European Affairs, 23 (1963), 131–42; R.A. Kann, Study in Austrian Intellectual History (1960); idem, in; JSOS, 10 (1948), 239–56; Silberner, in: HJ, 13 (1951), 121–39; J.S. Bloch, Reminiscences (1927); Freud, in: BLBI, 3 (1960), 80–100; J. von Wertheimer, Juden in Oesterreich, 2 vols. (1892); J.E. Scherer, Rechtsverhaeltnisse der Juden in den deutsch-oesterreichischen Laendern (1901); N.M. Gelber, Aus zwei Jahrhunderten (1924); S. Baron, Judenfrage auf dem Wiener Kongress (1920); M.J. Kohler, Jewish Rights at the Congress of Vienna… (1918); S. Krauss, Wiener Geserah vom Jahre 1421 (1920); L. Moses, Juden in Niederoesterreich (1935); Festschrift zur Feier des 50jährigen Bestandes der Union oesterreichischer Juden (1937); I. Smotricz, Mahpekhat 1848 be-Ostriyyah (1957); Y. Toury, Mahpekhah u-Mehumah be-1848 (1967), index. HOLOCAUST: T. Guttmann, Dokumentenwerk…, 2 vols. (1943–45); O. Karbach, in: JSOS, 2 (1940), 255–78; H. Rosenkranz, in: Yad Vashem Bulletin, 14 (1964), 35–43; idem: Kristallnacht in Oesterreich (1968); H. Gold, Geschichte der Juden in Wien (1966); H. Gold, Geschichte der Juden in Oesterreich (1971); G. Reitlinger, The Final Solution (1953), index; R. Hilberg, Destruction of the European Jews (1961), index; H.G. Adler, Theresienstadt (Ger., 19602); I. Friedmann, in: JSOS, 27 (1965), 147–67, 236, 249; J. Moser, Die Judenverfolgung in Oesterreich 1938–1945 (1966). POSTWAR PERIOD: F. Wilder-Okladek, The Return-Movement of Jews to Austria after the Second World War (1969); A. Tartakower, Shivtei Yisrael, 2 (1966), 315–23; Y. Bauer, Flight and Rescue (1970); L.O. Schmelz, in: Deuxième colloque sur la vie juive dans l'Europe contemporaire (Eng. 1967). ADD. BIBLIOGRAPHY: T. Albrich, Wir lebten wie sie. Juedische Lebensgeschichten aus Tirol und Vorarlberg (1999); H. Brettl, Die juedische Gemeinde von Frauenkirchen (2003); D.A. Binder, G. Reitter, and H. Ruetgen, Judentum in einer antisemitischen Umwelt. Am Beispiel der Stadt Graz 1918–1938 (1988); K.H. Burmeister (ed.), Rabbiner Dr. Aron Tänzer. Gelehrter und Menschenfreund 1871–1937 (1987); D. Ellmauer, H. Embacher, and A. Lichtblau (eds.), Geduldet, geschmaeht und vertrieben. Salzburger Juden erzählen (1998); H. Embacher (ed.), Juden in Salzburg. History, Cultures, Facts (2002); M.M. Feingold (ed.), Ein Ewiges Dennoch. 125 Jahre Juden in Salzburg (1993); D. Herzog, Erinnerungen eines Rabbiners 1882–1940 (1995); Israelitische Kultusgemeinde Graz, Geschichte der Juden in Suedost-Oesterreich (1988); R. Kropf (ed.), Juden im Grenzraum (1993); G. Lamprecht (ed.), Juedisches Leben in der Steiermark (2004); A. Lang, B. Tobler, and G. Tschoegl (eds.), Vertrieben. Erinnerungen burgenlaendischer Juden und Juedinnnen (2004); E. Lappin (ed.), Juedische Gemeinden. Kontinuitaeten und Brueche (2202); A. Lichtblau (ed.), Als haetten wir dazugehoert. Oesterreichisch-juedische Lebensgeschichten aus der Habsburgermonarchie (1999); C. Lind, …es gab so nette Leute dort. Die zerstoerte juedische Gemeinde St. Poelten (1998); idem, …sind wir doch in unserer Heimat als Landmenschen aufgewachsen…. Der Landsprengel der Israelitischen Kultusgemeinde St. Poelten (2002); idem, Der letzte Jude hat den Tempel verlassen. Juden in Niederoesterreich 1938–1945 (2004); G. Milchram, Heilige Gemeinde Neunkirchen (2000); P. Schwarz, Tulln ist judenrein! (1997); W. Neuhauser-Pfeiffer and K. Ransmaier, Vergessene Spuren. Die Geschichte der Juden in Steyr (1993); F. Polleroß (ed.), Die Erinnerung tut zu weh. Juedisches Leben uns Antisemitismus im Waldviertel (1996); J. Reiss (ed.), Aus den sieben Gemeinden (1997); W. Sotill, Es gibt nur einen Gott und eine Menschheit. Graz und seine juedischen Mitbuerger (2001); S. Spitzer (ed.), Beitraege zur Geschichte der Juden im Burgenland (1994); S. Spitzer, Die juedische Gemeinde von Deutschkreuz (1995); S. Spitzer, Bne Chet. Die oesterreichischen Juden im Mittelalter (1997); R. Streibel, Ploetzlich waren sie alle weg. Die Juden der ‚Gauhauptstadt Krems' und ihre Mitbuerger. (1991); W. Wadl, Geschichte der Juden in Kaernten in Mittelalter (1981); A. Walzl, Die Juden in Kärnten und das Dritte Reich (1987).
For further bibliography see *Vienna.