Jewish country school home in Herrlingen

The Jewish rural school home in Herrlingen was built by the pedagogue Hugo Rosenthal in 1933 on the grounds and in the facilities of the rural school home in Herrlingen and operated there until 1939. Despite many parallels, the new facility was not a continuation of the country school home that Anna Essinger had moved to England, but a new establishment with a markedly Jewish- Zionist orientation. It was one of three Jewish country school homes that were allowed to exist in Germany during the 1930s under the rule of the National Socialists .

The foundation

The history of the "Landschulheims Herrlingen" and its relocation to England in the late summer of 1933 belongs to the prehistory.

→ Main article : Landschulheim Herrlingen

Anna Essinger, who built up the Bunce Court School with her students in England , was convinced, according to Hildegard Feidel-Mertz , "that the Jewish children remaining in Germany now needed a different, consciously Jewish upbringing". She entrusted "this task, which she did not feel equal to herself, to the elementary school teacher Hugo Rosenthal (1889–1980), who represented an undogmatic Zionism".

→ Main article : Hugo Rosenthal

It is not known when Anna Essinger, after she had made the decision to emigrate to England with her students, thought about a further use of her Herrlinger property. But according to Hugo Rosenthal, it was she (he always called "Fräulein Essinger") who got in touch with him during this process.

“We knew about each other, but didn't know each other. At the beginning of August 1933, on the same day on which the last moving van drove down the steep Wippinger Landstrasse, I arrived in Herrlingen for a 24-hour visit. [..] We discussed in general terms the requirements for taking over your property. But not the financial questions were in the foreground. They would be resolved or they would not be resolved.
How will the new home relate to the owner of the previous one, with whom I had to enter into a lease, will this result in a different kind of dependency? This and similar brooding vanished like Rauch at the beginning of our conversation. She intended to hand the property over to her brother in Ulm, who, as a Zionist, was no less interested than she was, that the home would serve the Jewish education in future.

Essinger and Rosenthal, for whom the prospect of a job in a country school home was what he had “viewed as the most perfect since his earliest educational work”, quickly agreed. Two major problems still remained to be resolved: the procurement of funds for the operation of the home and its tolerance by the new rulers.

In order to avoid the closure of her school, Anna Essinger had kept her own emigration plans completely secret from the outside world and did not close the school. So she still had an operating permit and suggested to Rosenthal “to contact the ministerial department in Stuttgart immediately in order to renew the license to run a school home”. The plan succeeded - not least, as Rosenthal believes, due to the high reputation that Anna Essinger still enjoyed with the authorities. With a decree of the Ministry of Culture of September 20, 1933, the Herrlingen country school home was granted continuation in its previous form. In November 1933, Rosenthal had previously asked for permission to continue teaching some of the “Aryan children” who had stayed at the school. With reference to this decree, the Ministry of Education and Cultural Affairs removed “from the exclusion of non-Aryan students due to the law against overcrowding in German schools and Universities distance, but on the other hand does not give permission to convert the rural school home into a purely Jewish school. It follows from this that there is nothing to be said against leaving the Aryan children in the country school home and that the designation of the school as a 'Jewish country school home' is inadmissible, at least premature. It has to cease with immediate effect. ”Rosenthal adhered to this condition, which resulted in the contradiction that he only ever advertised his“ Landschulheim Herrlingen ”, while it was known to the Jewish public as“ Jüdisches Landschulheim Herrlingen ” .

The most important task after the permission to continue the rural school home was to ensure its organizational and financial scope for action. In this context, Hugo Rosenthal mentions two people who have particularly helped him: his friend Hans Beyth and Otto Hirsch . Hirsch, President of the Upper Council of the Israelite Religious Community in Württemberg and Managing Director of the Reich Representation of German Jews , promised Rosenthal at their first meeting that they would procure the operating resources for the first half of the year. Hirsch's support was all the more important for Rosenthal because at that time the Jewish organizations had not yet recognized for themselves the need to set up reception facilities for children who were threatened with being excluded from the state school system. “Otto Hirsch was one of the first to recognize the need to create school homes in which children from small [Jewish] communities could find educational refuge. He also had no doubt that Herrlingen would be able to exist without help after overcoming the initial difficulties. ”Rosenthal credits Hirsch very highly for keeping his back free from the different currents and interests of German Jewry, but to pressure from Jewish people Associations nevertheless had to demand the promise of “a non-partisan (in German: non-Zionist) leadership of the home”. “As little as I liked express recognition of the demand (it showed how far removed German Jewry was from understanding the terrible seriousness of the situation), it did not in itself mean a compromise for me. What those wanted, out of partial narrow-mindedness, was a fundamental educational requirement for me. "

Hirsch and Rosenthal were aware early on that the country school home would remain a temporary facility. Even at the beginning of their acquaintance, Hirsch Rosenthal asked how many years of life he would give the home. “I promptly replied: 'Four to five years', to which he just as promptly: 'Let's say five to six.' He was right. The lifespan of the Jewish school home in Herrlingen was exactly five and a half years. "

The tasks of the country school home

Hugo Rosenthal's leading ideas for the country school home stem from his understanding of Zionism and reform pedagogy .

→ Main article : Zionism and reform pedagogy

What that means in practice, he explains with reference to the school brochure in an article in the Jüdische Rundschau of October 20, 1933:
“1. Making children feel at home in German and Jewish cultures.
2. Your linguistic preparation for a possible emigration.
3. Preparation for craft, horticultural and housekeeping training as part of the professional redeployment of Jews. "

While the first two points are clearly aimed at children and young people in the contest of a country school home, the third point is not so clearly. Of course, the promotion of manual, horticultural or domestic - in short: practical - skills has always played a major role in most of the rural school hostels, but here Rosenthal puts them in the context of 'the professional restructuring of the Jews'. This goes beyond the functions of a country school home, because the professional redeployment of Jews is usually understood to mean the retraining of Jewish (adult) people who were banned from working by the Nazis and practical professional knowledge in preparation for emigration, usually basic knowledge of agriculture and agriculture. The redeployment also plays a role in the context of the Hachshara , where it should serve both the professional reorientation and the formation of a 'new Jewish person' whose future field of activity will be in Eretz Israel . And indeed, after some time, the Herrlingen country school home was recognized by the Zionist umbrella organization as a Hachscharah center , in which young women in particular were prepared for a life in the kibbutz .

In the cited article, Rosenthal also outlines his ideas about the form in which the tasks facing the country school home can be solved. The Heimischmachung in Jewish culture is the lesson primarily task. For him it goes without saying that “the children should be made intimately familiar with the cultural assets of the German people” - and that in the continuation of the tradition of the country school home by cultivating music, art and literature. This school pedagogical substructure should be supplemented by a dedicated Jewish-cultural education . For Rosenthal, the first thing that counts is promoting the Hebrew language, then teaching the children about Jewish history and Judaism. So that this does not remain an abstract transfer of knowledge, the experience of Jewish life must be added as a further component . “The child should be familiar with the Jewish calendar again. Sabbaths , festivals, half-holidays should not only be the subject of instruction, they should also find a way of impressing the feelings and senses of the children in the life of the rural school home. "

The preparation for a possible emigration is primarily linked to learning foreign languages, with Rosenthal assumes that not only Palestine emigration destination may be. In addition to New Hebrew, combined with Palestine studies, he also offers English and French, "as well as teaching about the situation of Jews in the various countries of the world".

In Rosenthal's view, the Landschulheim also offers good prerequisites for preparing for a career shift , in two respects. On the one hand, there would be workshops, gardening shops, etc. that would be necessary for craft, horticulture or housekeeping lessons, and on the other hand, the provision of the rural school home with its approximately seventy people would also offer sufficient opportunity to learn practical skills under real conditions. However, Schachne emphasizes that, despite the favorable conditions, the practical courses never led to satisfactory results. "How far the composition of the student body or the low appreciation of manual work played an inhibiting role among children and parents is difficult to determine."

In October 1933, however, Rosenthal is still certain that “the Jewish school home in Herrlingen [offers] the opportunity to prepare for an internal consolidation of German Judaism through the education of Jewish personalities who, firmly rooted in Judaism, are open to our environment that our life as ›Jews in Germany‹ demands of us. "

The minutes of a teachers' conference on July 16, 1935 show that this conceptual framework was repeatedly exposed to discussions that were caused by external influences (school supervision) as well as by different views within the staff. In this conference, Rosenthal itself is addressing a shift in emphasis: the conversion of the rural school home from “an institution that serves European education to one that serves Jewish education”. The subsequent discussion revolved around the question of the form in which Jewish material can be included in the classroom, and possibly at the expense of which other classroom material. Using the example of French lessons, it was discussed whether getting to know French culture is an essential part of this, or whether getting to know it should also be scaled back in French lessons in order to convey Jewish cultural content, which means that the acquisition of the French language tends to become more of a technical language acquisition would be demoted. Rosenthal advocates “as well as”: getting to know the French cultural area while accepting possible impairments and increasing the inclusion of Jewish educational content in French lessons. According to the protocol, Rosenthal sees the task of the rural school home as “making our children from an un-Jewish milieu Jewish by all means”. He referred to the dire situation the school was in and the importance of “making clear to our children, who lived 'in the border region' in two cultures, that they were related to Jews, wherever they may be. The attempt to do this has not yet been made with us [in the Landschulheim], where many people wanted to. "

In view of this strong emphasis on Jewish values ​​and culture as the overriding teaching content and teaching goals, Schachne points out “that neither the Herrlinger teaching nor the life in the community meant education for a national Judaism. It was a matter of course that the reasons for the development of Zionism, its importance for German Judaism and the intensive preoccupation with Palestine in all its aspects - especially that of a possible new home in contrast to a neutral emigration destination - found the appropriate place in the classroom. [..] At no time, however, was Zionism in Herrlingen presented as the only valid solution for the continued existence of Jewish existence. "

The concept of study times

It was mentioned above that familiarity with the Jewish calendar and celebrating Jewish festivals were important educational goals. These attempts at religious community education were important to Rosenthal, but they were not easy to realize either, because many children had little or no internal relationship with Judaism at the beginning of their Herrlinger school days. Additional difficulties arose from the fact that the Jewish liturgy did not grant girls equal rights, which in turn contradicted the co-educational upbringing practiced in the rural school home. How seriously this question was taken even by such a cosmopolitan person as Hugo Rosenthal is shown by the fact that he turned to Leo Baeck in October 1935 to have him clarify the halachic question of the form in which girls are allowed to say grace.

Schachne points out that the concept of religious instruction was not consistently supported within the college either. “The majority of the teachers and staff lacked neither good will nor the necessary willingness to understand Jewish religiosity and Jewish customs. Rather, it was the firmly established views and convictions of mature people, which their origins and their Western European education stood in the way and to a certain extent blocked access to a world that was strange to them. So there was always a circle of adults of the same kind of thinking who were critical and doubtful of the leadership in these efforts. There was never a sharp separation, because there were all sorts of important bridges that had a connecting effect and ensured friendly, positive cooperation. But it was understandable, and it went without saying, that many of the older students who felt alike were frequently drawn to this group of adults. "

At the same time, Rosenthal did not move away from developing and practicing a concept based on the Jewish festivals such as Passover , Shavuot or Hanukkah , which should enable the "interlocking of school and life, of Jewish learning and celebration in the community". Feidel-Mertz outlines this concept of learning times as follows:

“In addition to the imaginative use of the Jewish festival calendar, Rosenthal therefore organized 'learning times' lasting several weeks, during which Jewish knowledge could be concentrated in blocks and developed in a practical manner. In connection with the holidays, regular lessons were completely replaced by intensive and extensive dealing with religion and the history of Judaism. Rosenthal was guided by the model of 'learning times' that Martin Buber had introduced into Jewish adult and teacher education. "

It is difficult to say what response this concept found among the students of the Landschulheim and what sustainability it brought about. Referring to an article by a student printed by Schachne in the special issue of the Herrlinger Schulzeitung from January / February 1938 (a special issue on the occasion of Martin Buber's 60th birthday ), Feidel-Mertz states that the concept of learning times is "somewhat overwhelming" for the children . In the article, however, arguments are more differentiated. The author does refer to the weariness of constant arguments with the "eternal questions of being a Jew". But he reflected on the superfluity against the background of the origins of many students from assimilated families and the associated alienation from Jewish customs. But it also shows how Rosenthal's pragmatic approach, "try it, join in, one day you will grasp the meaning", managed to arouse interest in the clarification of Jewish-religious questions in many students despite initial learning resistance. “Hugo Rosenthal and Saxo, to whom we owe thanks primarily for the learning weeks, did not demand a decision from us, one way or the other, only one thing, this eternal address, this daily awareness of it, they wanted to give us anew, and more The learning times should help us. ”The article closes with a paragraph in which the conceptual difficulties (in the sense of excessive demands) are weighed against the gain from the learning times:

“The whole of Herrlinger's religious life is just an attempt and it is difficult to reintroduce children to religion in a purely intellectual sense, if they have not grown up in it emotionally, so these difficulties became particularly clear during the learning period. The younger ones often didn't like the 'liturgical chant' anymore and the services were sometimes too boring for them because they couldn't quite keep up. I also emphasize this on purpose so that you can see the downsides. Despite all the misgivings I believe, and I see it, the more I get away from how much personally the study times have given and that it was a good start for us in the search for a Jewish path. "

The Kahal system

Rosenthal also tied the model of student participation practiced in Herrlingen to Jewish traditions. Based on the Jewish community work, he tried to transfer the model of the Kahal , the model of autonomous Jewish community administrations, to the everyday life of the rural school home. The pupils were divided into groups that took on tasks together or organized their leisure time. Above these groups, however, stood the Kahal , the student council, the actual instrument of student co-administration. There questions of the day and community problems were discussed and decided, but participation was only possible for selected students. The Kahal was only accessible to those who had acquired the right to do so by performing special duties in the group or in general. They were not elected, they were appointed. Rosenthal defends this concept by pointing out that there are many children among the students at the Landschulheim “whose sense of community is disturbed by certain causes. [..] Such children need a long time before they can meet the demands of a community. Another circumstance complicates our community education. As a result of the great changes resulting from the situation of the Jews in Germany, this education is often interrupted at the moment when a change in the pupil's attitude becomes noticeable. Hence it is that the goal of group education, acceptance into the Kahal , is only achieved by a few. "

According to Schachne, the fact that Rosenthal stuck to the concept of Kahal despite much criticism has to do with his concept of authority. For him, authority “has been shaped in the history of the Jewish religious nation that distinguishes it considerably from the same term used by other peoples. There was always a supreme authority: the law of religion. A person was never allowed to lay claim to allegiance and submission on the basis of his superior will. Only in so far as the law arose in his person did he have power over people, which he would inevitably have lost the moment he himself no longer obeyed the law. In the strict sense of the word, there was no personal authority, but rather an authority of the institution, behind which, however, the authority of the legislature, God, stands. [..] The authority of the religious law has been shaken for most of Western Jewry. [..] That is a phenomenon that has to be taken into account when bringing up Jewish children. ”In Herrlingen the Kahal was supposed to embody this authority, and only by submitting to him could democratic principles be fruitful and do justice to educational requirements.

Schachne states that the Kahal in Herrlingen was a controversial institution. Her criticism does not directly address Rosenthal's concept of authority, but rather applies to the principle of selection and appointment, which was often described as non-transparent in the student memories she cited, for example by Ernst Fraenkel (see below) or Friedrich August Tuchmann . More fundamentally, judges Peter WA Schmidt : “Rosenthal's attempts at education through group education in an elite-oriented approach to the organizational form of the Jewish communities in Eastern Europe, called Kahal, were probably the least successful. It divided the student body rather than uniting and educating them. ”Here the group education practiced in Herrlingen, which strongly refers to educational reform elements, is equated with the Kahal system in an inadmissible way . Schmidt's criticism is undoubtedly justified in relation to the kahal , but not in the same way on its substructure, the groups and group life. Schachne refers to the Herrlinger school newspaper in which the Kahal hardly played a role or only played a negative role, while the group life there was repeatedly described positively and was very popular with both the students and the teachers. The former teacher Klaus Dror (Dreyer) contrasts the “certain self-administration (Kahal)” with “the subdivision into“ groups ”put together with the greatest possible freedom and under the responsibility of a teacher”. These groups, which also formed table groups during meals “and met for cultural, sporting or social activities”, were often “families with a similar structure, i. H. they represented an age (and school class) cross section, so that they could be seen as a certain family substitute ”.

The development of the country school home

The Herrlingen country school home, which according to its name was not allowed to be Jewish , opened on October 16, 1933 with 23 students: 6 boarding school students and 17 day students from the neighboring children's homes of Clara Weimersheimer and Käthe Hamburg . In particular, the foster children of Käthe Hamburg, some of whom were "Aryan children", revolved around the correspondence with the school supervisory board, which meant that the Aryan children were allowed to stay at the school, but the country school home was not allowed to call itself a Jewish country school home ( see above). The 17 day pupils also included the “Aryan” child of the school secretary who remained at the school and the “Aryan” daughter of the gardener who lived on the premises and his wife who worked as a school cook.

Rosenthal's school report for the period from October 1933 to February 15, 1934 already reports on 38 children, 18 of whom lived in boarding school. They were taught by a total of 8 teachers, including Rosenthal's wife Judith, who gave the music lessons, and Käthe Hamburg, who, as in Anna Essinger's time, taught as a math teacher. Rosenthal points out the special responsibility to reserve a place at the school for “pupils from the circle of the less well-off” and hopes for the support of private foundations, since the funds of the Jewish associations are too limited for such support.

After the Easter break in 1934, 40 more students came to the school home, including children from conservative Jewish circles. In order to avoid the costly and laborious preparation according to the rules of kosher cuisine , vegetarian cooking was used. As a result of this development, the number of teachers also increased, some of whom still found an apartment in the village of Herrlingen without any problems. The so-called interns, who were prepared for the emigration to Palestine in the Hajjarah center , also came to the school (see above).

In 1933, after the National Socialists came to power, Martin Buber resigned his professorship at Frankfurt University and then took part in setting up a center for Jewish adult education at the Reich Representation of German Jews . The Mittelstelle was a Jewish educational institution operating from 1934 to 1938, the main aim of which was to give German Jews the opportunity to strengthen their Jewish identity. That coincided well with the goals of Rosenthal, who had also adopted the concept of learning times from Buber . So it is not surprising that from May 10th to 13th, 1934 Buber held a meeting of the middle office in the Landschulheim , at which its management committee was constituted. In May 1936, the Landschulheim building width of the house rock was in Martin Buber House renamed after early as July 1934, the main house after the death of the poet Chaim Nachman Bialik in Bialik House was renamed. Towards the end of the school year 1934/35, another building was renamed the Ramban House in connection with a week of learning on the occasion of the eight hundred year birthday of the Jewish philosopher Maimonides .

In his report on the school year 1935/36, which was written for the state school inspectorate, but also made available to parents, Rosenthal reported on the difficulties in promoting community life in everyday school life. He sees reasons for this in the actually positive increase in the number of students, but also in the heterogeneity of the student body. He pleads for patience and refers to the example of older students who have made an effort to make it clear to the newcomers "what is meant by Landschulheim". He also reported on the organization of lessons in a rural school home, which had to move away from the age-homogeneous class structure towards a course system geared towards the different levels of knowledge of the students, and prepared for an even more drastic change: the move away from an academic education school education. He justified this with the exclusion of Jews from German universities and "the changing world situation of the Jews". As a result, the higher school has lost its value for Jews as a school that entitles them to study, but not as an institution that provides the best possible education. “The old Jewish endeavor to give the children the best possible on the way must not be lost. However, it must be supplemented by instruction that takes practical requirements into account to a large extent. "The secondary school branch in Herrlingen, which would be open to the more scientifically gifted, should not be removed, but supplemented by a branch," combining theoretical and practical instruction for students should". Due to the equipment of the school, the fields of bookbinding, carpentry, locksmithing, horticulture “and housekeeping” for the girls are available for this practical instruction, which cannot or does not want to replace an apprenticeship.

Schachne speaks of a strictly regulated daily routine that includes school lessons and a variety of practical duties. The latter include the many services that the students had to take on in the country school home, because this was the only way to ensure its economic survival. These included, for example:

• The table service. “The table service consists of six groups. Every week two groups are on duty, one in the morning and in the evening, the other at noon and with the Vespers. These two groups have their turn every three weeks, only now they switch meals. There are seven children in each group as there are seven tables in the dining room. One of the seven is the table service leader. He is responsible for ensuring that the group works properly. ”
  To a certain extent, a sub-service of the table service is the health service, which must ensure that sick and bedridden children are provided with food.
• The school service. It was directed by an older pupil, and this “school service director has to see to it that the room is in perfect condition before each lesson; The floor, tables, chairs and blackboard must be clean, and chalk and sponge must be available ”.
• The cleaning service is primarily responsible for keeping the site clean.
• The office service had to relieve the school secretary and was primarily responsible for the distribution of incoming mail, postage control of outgoing mail and the distribution of school materials.
• Housekeeping included tidying up one's own rooms as well as cleaning the houses.

As the example of the table service shows, these services were organized hierarchically, worked under the guidance of a "leader" or a "guide" (!) And often had meticulously worked out regulations in which even partial functions such as opening windows and wiping the board or chairs were precisely specified. And if that still did not lead to the desired results, then it could also be that an "order week" was scheduled.

The stay in the country school home therefore placed high demands on the students, which went far beyond what would have been customary at a day school. Nevertheless, the positive development of the facility continued: the number of students rose, and with it the number of teachers, the school building had to be expanded. The aforementioned "services" were, of course, an important factor in keeping costs down, but grants from Jewish institutions were just as necessary as low salaries for all staff. However, the country school home had tapped another source of income for the holidays. Many children from cities came to visit, especially during the summer holidays, and were looked after by students from the Jewish Teachers' Training Institute in Berlin during their stay . Meetings and conferences, similar to those of the Mittelstelle , also took place and also served to provide financial relief. During the 1936 Easter break, the Maccabi movement held a training camp in the Bialik House .

In 1935, 78 children attended the country school home. But there was a high fluctuation, both among the student body and among the teachers. Among other things, Clara Weimersheimer left Herrlingen with her children and emigrated to Palestine. Due to new additions, however, the number of pupils in the Landschulheim increased to 95 at the end of the 1935/36 school year, to which 15 external day pupils from Herrlingen and Ulm were added. The economic situation was more or less consolidated: structural extensions, including the construction of a new pavilion with two classrooms and the addition of a hospital ward with four twin rooms, were possible, and partial scholarships could be awarded for particularly needy children. All of this happened without public subsidies, but also with the support of aid funds and foundations. The average income per child was 108 Reichsmarks, the teachers' salaries between 150 and 200 Reichsmarks.

In the school year 1936/37 80 pupils were counted as home pupils and a further 24 children from Herrlingen and Ulm were counted as day pupils. The economic situation of the facility was so good that it could continue to do without subsidies, and the income from the holiday children was sufficient for special purchases. The upheaval came in the 1938/39 school year. The annexation of Austria had already caused a sharp decline in the number of students, and the Munich Agreement reinforced this development. For Jewish parents it was now a matter of finding a safe haven outside the German Reich for themselves and their children - or at least only for them. The November pogroms of 1938 had no effect on the school, but the number of pupils fell to 25 and there were no new entries. Hugo Rosenthal actually wanted to close the country school home on December 1, 1938, but there was one last support from the Jewish associations, which meant that the planned closure could be averted again. At Easter 1939, however, there was no avoiding the closure of the school home. Hugo Rosenthal informed the school inspectorate of this in a letter dated April 1, 1939. This ended after 28 years the history of the country school homes in Herrlingen . The buildings were then used as a Jewish forced retirement home.

Hugo Rosenthal and his wife Judith, who had already urged her husband to leave the country but could not get through, left the German Reich for Palestine in August 1939 .

The buildings of the country school home were used as the Jewish retirement home in Herrlingen until the summer of 1942 .

→ Main article : Jewish old people's home in Herrlingen

After its forced closure, the city of Ulm set up a city retirement home for Aryan citizens in the former main building . A building, the house Wippinger Steige 13 (today: Erwin-Rommel-Steige 13), in which Gertrud Kantorowicz lived from 1921 to 1926 before it was bought by Anna Essinger, was disgraced from 1943 to 1945 by the family of the disgraced former Hitler loyal Erwin Rommel inhabited. Until well into the 1990s, Rommel's myth overshadowed memories of the country school homes and the old people's home.

“After the Ulm disability school director Heinz Krus (who died at the end of 2002) bought an apartment in the former main building in the 1970s, he was amazed at the occasional visits from former rural school students. When he became aware of the memorable past of his house, he initiated the foundation of the association “House under the rainbow” in 1985. Its “Working Group on Country Schools” set about shedding light on the reform pedagogical and Jewish history of Herrlingen. The "House under the Rainbow" has since developed into a center for cultural and political activities, which publishes the results of its memory work in a small series of publications. The community of Blaustein repeatedly took up impulses from the working group and, for example, had the darkest chapter in Herrlingen's history about the Jewish old people's home dealt with in the 1990s. "

It is thanks to the "Haus unterm Regenbogen" association that today numerous memorial plaques remind of the history of the houses that once belonged to the country school homes or were connected to it (the children's homes of Kläre Weimersheimer and Käthe Hamburg).

The school home buildings were returned to the Essinger family in 1945/46, who sold them to the Arbeiterwohlfahrt . After they were no longer used, they are now privately owned.

Biographical notes on individual teachers

As with the children and adolescents, the length of stay of the teachers and other employees of the Landschulheim who worked in Herrlingen was dependent on their own plans to emigrate. In practice, this meant a high fluctuation and often only a relatively short time working in the country school home. In his first report on the work of the Landschulheim, Hugo Rosenthal mentions the following employees and their tasks:

• Hugo Rosenthal: Hebrew, Jewish history, Judaism.
• Kurt Bergel: English, German, Hebrew, biblical history, Judaism.
• Hans Elias: Mathematics, natural sciences, drawing, handicraft lessons, geography.
• Käthe Hamburg: Mathematics.
• Jenny Heymann: German, history, English, French.
• Henny Schiratzky: Elementary School, Hebrew.
• Judith Rosenthal: Music.
• Hanni Mann: gymnastics
• The gardener responsible for instruction in horticulture (Mr. Walter) and a master carpenter from Herrlingen, who supported the handicraft lessons, are not mentioned by name.

This is no longer continued in the school reports quoted by Schachne in this detail, but what follows is an attempt to give a somewhat broader overview of the people who worked in the Landschulheim. On the one hand, the memories of Jenny Heymann and the short biographies created by Schachne can be used.

• Hedy Adler
• Lotte Aronstein, married Anrich (* 1911), had passed the Abitur in 1929 and then completed a one-year course at a large hospital in order to familiarize herself with the methods of diet cuisine. From 1934 to 1939 she was the economic manager in Herrlingen. For her, who “was used to cooking in a technically modern hospital kitchen, the giant pots and pans and the coal stove were a completely new experience”. When there were not enough qualified teachers in the late phase of the school, she also gave lessons, especially music lessons. “My time in Herrling was a valuable chapter in my life. [..] I gained a lot of work experience in a stimulating environment and got to know a religion that I hadn't known anything about until then. ”
  Lotte Aronstein left Herrlingen in 1939 for England, from where she traveled to the USA in 1940. She graduated from the University of California at Berkeley with a degree in nutritional science and a PhD. From 1952 to 1955 she was a senior lecturer at Berkeley and then from 1955 to 1963 Associate Professor of Nutrition at Iowa State University at Ames . Here she also worked as a professor from 1963 to 1980 and after her retirement she lived again in Berkeley.
• Kurt Bergel
• Klaus Dreyer
• Hans Elias
• Hanna Essinger was the first housemother in the Bialik house . Heymann praises her many positive character traits, but does not report anything about the relationship she had with the Essinger family. All that is mentioned is that she only stayed at the Landschulheim for a short time and then returned to Ulm for family reasons. "She emigrated to Israel with her husband and little adopted son, where she succumbed to cancer in the 1950s." Her identity is clarified by the Landschulheim pupil Pinchas Erlanger (see below), who reports in his memoirs that the since 1938 “ relatives Fritz and Hanna Essinger, born in Ramat Gan near Tel Aviv , Herrmann, “ would have helped him to obtain an entry visa to Palestine . Hanna Essinger was therefore the sister-in-law of Anna Essinger and the wife of her brother Fritz.
• Luise Grünberg. She is mentioned as a new addition at the beginning of the school year in the school report for the school year 1935-36, but she left school at Easter 1936 “to take over the leadership of youth groups who emigrated to Palestine”.
• Hans Hainebach (1909-27 August 1966). "Since 1958 Professor for French and German at Union College in Schenectady , NY [..]. Numerous encounters with Klaus Mann in Italy 1944 “In 2014, Union College presented two awards that bear his name: Hans Hainebach Memorial Prize in German Literature and Hans Hainebach Memorial Prize in Judaica . There are many hits on Hans Hainebach on the Internet, but none of them give more information about his life before and after emigration. After Jenny Heymann, Hainebach had completed a course similar to that of Walter Isaacson (see below) and worked as a teacher and group leader in Herrlingen. He had studied in Mainz and had therefore kept a great scientific interest in Georg Forster's research .
• Käthe Hamburg had her own children's home and - as in the times of Anna Essinger's school home - worked as a math teacher.
• Ruth Hamburg, Käthe Hamburg's sister, had also given music lessons at the old school home. She was actually a violin teacher in Stuttgart, but came to Herrlingen once a week to make music with some children. She too was able to emigrate to England and died there only a few years after her sister.
• Cora Hamburger was Hanna Oppenheimer's successor (see below) as a teacher of bookkeeping, shorthand and commercial English.
• Jenny Heymann
• Walter Isaacson
• Leo Kahn gave drawing lessons from January to March 1936.
• Gerda Krypka gave handicrafts lessons and emigrated to the USA, where she lived in San Diego .
• Kurt Levi came to the Landschulheim in 1936 as a sports teacher, hiked a lot with the students and organized ski trips. In 1938 he emigrated to the USA and became a dentist in New York. He died there early.
• Trude Levi came to Herrlingen in 1935 from the Caputh Jewish children's and rural school home . The role in which she was involved in looking after the children remains open. She later worked as a kindergarten teacher in England and took care of elderly and physically disabled people in north London in old age.
• Gertrud Löw (e). Your role at Heymann remains unclear. It cannot be determined whether she taught, she seems to have worked in the administration of the house. During the war, she and Jenny Heymann lived together in England, where Löw turned to the art of cooking. She later emigrated to the United States, where she trained as a dietician. She then worked in a hospital and retired in New York. There she was also the "grandmother of choice" of the children of Alex Herzberger, a former country school student. In the Yad Vashem photo album (see sources) there is a photograph by Gertrud Löwe with the handwritten addition, probably by Hugo Rosenthal: “Gertrud Löwe (called the lioness). The housemother of the Bialik House, loved by children and employees, who remained until the end ”.
• Hanni Mann was a gymnastics teacher from the very beginning and came from Ulm, but nothing more is known about her.
• Kurt Maier was a math teacher. More information about him is not known.
• Paul Yogi Mayer
• Hanna Oppenheim was a qualified commercial teacher and taught in the practical training course at the rural school home. Her main subjects were bookkeeping, shorthand and commercial English. But she was also the school secretary.
• Ernst Salzberger (* 1913 in Breslau - † 1954 in Ben Shemen ) gave handicrafts lessons and was able to emigrate to Palestine, where he died early.
  Notes on Ernst Salzberger's life can be found in a different context: before Herrlingen he was a teacher at the private forest school Kaliski ( PriWaKi ) in Berlin. He was the son of a doctor and nephew of Georg Salzberger . After graduating from high school, he trained as a factory teacher and taught at PriWaKi from the school year 1934/1935 . Fölling characterizes him as an "artistically inclined and aesthetically sensitive person", "who made excellent woodwork with the children".
  Salzberger probably came to Herrlingen in 1937. Nothing is known about his work here. At the beginning of 1939 she emigrated to Palestine and became a craftsman in the children's and youth village Ben Shemen founded by Siegfried Lehmann . In 1941, Salzberger joined the British Army as a volunteer . “He traveled with the English army through North Africa (Libya) and then through Europe, where he came to Göttingen, where he took courses at the university. His correspondence with friends in Ben Shemen shows a sensitive perception and a high level of political reflection. ”This quote refers to many parallels to the military service of Erich Jehoshua Marx (see below), which is why it can be assumed that Salzberger was also a member of the Jewish Brigade . In early 1946 Ernst Salzberger returned to Ben Shemen and worked as a teacher again. After a serious illness, he died here in 1954.
  
  
• Henny Schiratzky. “As mentioned above, she taught the younger students. We envied her good Hebrew, which made it easier for her to continue teaching in Israel. There she died in retirement. "
• Lotte Schloss, * 1909 in Nuremberg, later married Haas, had completed her studies in mathematics and physics for a higher teaching post in 1933 and taught in Herrlingen from 1934 to 1935. Together with her husband she emigrated to Palestine in 1935 and was a teacher at a high school in Kfar Saba from 1951 to 1973 . In her own memoirs, she reports that she came from a social democratic family and was very far from the Jewish religion, which is why she was surprised that she had been denied entry into the state school service after graduating. She first gave private lessons and then applied for a job at the Jewish school home in Herrlingen. She taught several classes and was the organizer of the groups (see above). It was only in Herrlingen that she began to be interested in Judaism and learned most of it from Hugo Rosenthal's church services. “When I finished teaching at the age of 65, I became a student at the Hebrew University in Jerusalem and learned Bible studies up to the BA. The seed of my interest was sprouted in Herrlingen at that time. The germ grew slowly and it took many years until I became a conscious Jew. "
• Jizchak Schwersenz
• Eva Seligmann
• Else Simon initially taught bookkeeping, shorthand and commercial English as the successor to Hanna Oppenheimer and Cora Hamburger. In the final phase of the rural school home she worked in the kitchen and prepared for herself and her daughter Ruth, who was a student in the rural school home, to leave for Palestine. She later worked as a social worker in Israel and lived in Ramat Gan .
• Julius Sundheimer (born December 20, 1895 in Frankfurt am Main).
  Sundheimer took part in the First World War when he was “19 to 24 years old. After completing his studies, he got his first job at a secondary school in Frankfurt. On October 1, 1931, he accepted a civil service position at the grammar school in Rinteln. Here he taught mathematics and physics to Rinteln students. Also in Rinteln he met Käthe Stamfort from Seetorstrasse 4, whom he later married. ”The above-mentioned Rinteln grammar school was the Ernestinum Rinteln ; Käthe Stamfort was born on June 10, 1907 in Stemmen (Kalletal) .
  After the National Socialists came to power, Sundheimer was forced into retirement and then moved with his wife to Herrlingen, where he taught at the Landschulheim and the family wanted to prepare for emigration. On February 9, 1937, son Hans was born. The emigration plan could not be put into practice. On December 15, 1941, the family boarded a train that took them to the Riga Ghetto. Son Hans was four years old at the time. The Sundheimer family did not survive the Shoah. ”
  The Sundheimer family was deported from Hanover on December 15, 1941, and their destination was the Riga ghetto . The date of death is unknown in all three cases; they were pronounced dead.
  In Rinteln , a stumbling block reminds of Julius Sundheimer.
• Hans Walter was the gardener and manager of the property, his wife Trude worked in the kitchen. Both had already worked in the Landschulheim during Anna Essinger's time. There is a photo of the Walter family, which also included two children, in the Yad Vashem archive. In an undated test, Hugo Rosenthal commented on this picture: "With them, our students - young and old - learned to work responsibly and persistently."
• Ernest M. Wolf

Schoolchildren of the country school home

The Jüdisches Landschulheim started in 1933 with 23 students. Their number increased rapidly and rose to over a hundred in the 1936–37 school year. Behind these numbers there are major shifts within the student body. Their length of stay at the school depended on their parents' plans to emigrate or their plans for their children to emigrate if they were not yet able to emigrate themselves. The consequence was a high fluctuation, which also put a strain on the school processes.

In view of the large number of pupils who attended school between 1933 and Easter 1939, it is only possible in a few cases to attempt to reconstruct their living conditions. This is done below based on a few short biographies of Lucie Schachne.

• Ernst Blumenstein (Josef Even). Little is known about Blumenstein (* 1922 - † December 1981 in Jerusalem), not even from when to when he stayed in the country school home. In 1939 he emigrated to Palestine as part of the child and youth aliyah , where he lived and worked for several years in various kibbutzim. After training as a youth leader, he worked as a teacher for the Jewish Agency for Israel . In 1955 he began studying Hebrew and English literature at the Hebrew University of Jerusalem , where he also became a lecturer after completing his studies. Several of his publications are listed in WorldCat, all in Hebrew.
• Pinchas Erlanger
• Ilse Flatow, also Ila Flatow, was born on October 20, 1920 in Berlin. Her father was the lawyer and ministerial official in the Reich Government Georg Flatow , her mother the teacher and social welfare worker Hedwig Helene Flatow, née Wiener (born September 6, 1882 in Berlin - † 1944 in Auschwitz). Hedwig Helene Flatow's cousin, Nathalie Hamburger, was the wife of Leo Baeck , who referred to Ilse as "Uncle Leo". Hugo Rosenthal also speaks of his niece in a letter to Leo Baeck.
  Ilse Flatow grew up in Berlin and first attended the Zehlendorfer Oberschule. After her father was released from civil service on April 13, 1933 and the subsequent exclusion in the school, which Ilse Flatow was exposed to, she switched to the Theodor Herzl School , a teaching institution that worked in the spirit of reform pedagogy. From 1934 to 1936 she was a student at the Landschulheim in Herrlingen. Ilse Flatow came to Herrlingen without any religious affiliations, since her parents were not religious, she had never attended religious instruction. Herrlingen was then the place where she found her Jewish orientation. “Herrlingen had the intellectual level that I knew from my parents' home, together with the Jewish accent that I didn't know. Although everything was alien to me, I enjoyed learning it with great interest and without reservation. I learned psalms by heart and enjoyed my job of saying them in the service. I learned to sing grace and read as much as I could. My parents took turns visiting, and I can still remember my father listening in amazement and perplexity when I sang some Hebrew songs or recited long psalms. He himself was grateful that I could now learn what, as he said, he had "neglected and neglected" to give me: a Jewish education. But he hadn't got it from his father. He was called the "Red Flatow" because of his radical socialist views. "
  Ilse Flatow left Herrlingen after two years. Nothing is known about the reasons, nor about the following years until the family emigrated to Holland in 1939, where they only stayed for a short time and then moved on to England. The parents stayed in Holland and were taken from there in September 1943 to several concentration camps in Auschwitz and murdered.
  Ilse Flatow trained as a psychiatric nurse in England and married Gerhard Herz, presumably from Berlin, on January 3, 1946, who was a soldier in the British Royal Navy at the time. Whether she then emigrated to Palestine with her husband, as Schachne claims, and when she left for the United States to train as a psychiatric social worker is as little known as the fate of her marriage. Schachne speaks of a "return to Israel and employment at the Child Guidance Clinic of the Ministry of Social Work" in 1951. From 1959 she worked as a psychotherapist. She ended up living in Tel Aviv , where she died on September 30, 1995.
  As few as the documents on Ilse Flatow's life are, the more extensive are the documents on her family. In 1980 she handed over the family documents that her parents had hidden in Amsterdam to the Leo Baeck Institute .
  In front of the house at Niklasstrasse 5 in Berlin-Zehlendorf, three stumbling blocks remind of Ilse Flatow and her parents.
• Alfred Fleischhacker
• Ernst Fraenkel (* 1923 in Breslau - † November 13, 2014 in St. John's Wood ( London )) grew up in Berlin, where he was also involved in the Jewish youth movement, and attended the Jewish rural school home in Herrlingen from 1935 to 1937 . In 1939 he came to England on one of the last Kindertransportes . He lived with English families in Bury and went to school there. After finishing school, during World War II, he worked in agriculture.
  With the American army he returned to Germany, where he found his mother again, who however died shortly afterwards. In 1947 he worked for the "Censorship of the Control Commission for Germany", presumably an institution of the Allied Control Council .
  After returning to Great Britain, Ernst Fraenkel studied evening classes at the London School of Economics and Political Science . He then began working for the international commodity trading company Philipp Brothers for 35 years, where he became head of the European department and a member of the executive committee.
  After his retirement, Ernst Fraenkel became involved in the Wiener Library , of which he was chairman from 1990 to 2003. In 1990 he founded the renowned Fraenkel Prize in Contemporary History and was awarded an honorary doctorate by the University of Haifa in recognition of his great contribution to Holocaust education. In Great Britain he was awarded the Order of the British Empire (OBE).
  Ernst Fraenkel is one of the few who expressed criticism about their school days in Herrlingen. He did not feel particularly happy there and did not believe that Herrlingen had succeeded as an educational experiment. To him, “much of the consciously free tone that supposedly prevailed between teachers and children seemed somewhat artificial. Although a large number of the teachers were very deliberately not addressed as Mr or Mrs, the distinction between adults and children was extremely clear, and while some were "you" and others "you", by and large the most respected Teachers continue to be mr and mrs. ”He was similarly critical of the student co-responsibility practiced in Herrlingen, which he regarded as“ alleged self-determination ”. He criticized the lack of transparency in the procedure through which children entered the supreme self-determination body, the Kahal , and suspected that it was a deliberate influence on the part of the teachers. Since the school assigned a special responsibility to these children represented in the Kahal , he questioned this label: “Can it be correct that, under the circumstances that prevailed in Germany at the time, one selects a relatively small group of children from a larger group and than particularly responsible or particularly well designated? Doesn't that mean that the other children must feel in one way or another as less worthy than the other? [..] The whole system seemed unfair and unjust to me at the time and today, 50 years later, I still believe that it was based on the wrong principles. ”
  Ernst Fraenkel met his future wife, Tilde Weil, in the Landschulheim (see below).
• Lia Herrmann (Leah Shaw) was born in Stuttgart in 1919 and attended the Herrlinger Landschulheim from 1934 to 1936. She herself describes her origins as “good middle-class, German-national, but nevertheless consciously Jewish and religious”. In 1933 she joined a Zionist Boy Scout Association, which, according to her, tried to oppose extreme German nationalism with its own Jewish version. When she came to Herrlingen in 1934 (where she stayed until 1937), she felt what was happening there as an attempt “to give our Jewish existence (which was completely new to many of us) a more meaningful and spiritual content”. But despite her great enthusiasm for Talmudic thinking and Martin Buber's translation of the Bible, this bond with Judaism did not last long. “After I left Herrlingen and was no longer under the impression of this milieu, I gave up religion very quickly. Today I know that I have no religious feelings. ”Her attempt to explain this is remarkable:“ I was already shaped by strong, assimilatory behavioral patterns before I came to Herrlingen. So Jewish values ​​and »Jewishness« could only work as a certain »lacquer« that I lost again when I left school. ”
  In retrospect, there are still enough positive aspects for Shaw from her time in Herrlingen: the conscious perception of Eastern Jews , whose world had remained closed to her up to now, the encounter with people who had a more progressive political attitude than she was used to at home, the thorough instruction in the Hebrew language, which later helped her a lot in Palestine, the intensive ones Experiencing nature in Herrlingen and the surrounding landscape and also being taught to take responsibility for one's own things and the environment, a behavior that used to be neglected at home. "Today I shudder at the thought of what would have become of me if I hadn't gained at least some practical experience in Herrlingen."
  Leah Shaw left Herrlingen in 1937. Her own statements suggest that she will then go to Berlin to attend the private forest school Kaliski (PriWaKi) left. In fact, in the student list of this school there is a Liselotte Herrmann with the date of birth June 24, 1919. This means that Schachne's statement that Shaw attended a housekeeping school in Berlin in 1937 is incorrect. Shaw, on the other hand, emphasizes that at PriWaKi, as a kind of contrast to the years in Herrlingen, interest in the English language and culture was awakened.
  Shaw's other dates of life only allow a cursory overview: 1938 emigration to Palestine followed by a one-year stay in the kibbutz; 1940 training as a nurse at the Hadassah School of Nursing in Jerusalem; 1945 marriage and move to England; 1957 moved to Birmingham and worked as a secretary; 1982 retired. She was interested in feminism, fought against nuclear weapons and maintained a dormitory for foreign students.
• The Herzberg
  siblings little is known about the Herzberg siblings apart from their origins in Wuppertal and their stay in Herrlingen. They also stayed in Herrlingen for different lengths of time, but all, like their parents, were able to emigrate to England, where they owned a large house, "which became a home and meeting place for some ex-Herrlingen residents".
  The domestic assets of the Herzberg family had been confiscated, as can be seen from the following announcement: “The assets of the former German citizens [..] Helmut Herzberg were confiscated with the announcement of September 16, 1939 (Reichsanzeiger No. 220 of September 21, 1939) , Eva Herzberg, Harald Herzberg and Hanna Lela Chana Sara H erzberg will be forfeited to the rich in accordance with Section 2 (1) of the Act on the Revocation of Naturalizations and the Revocation of German Citizenship of July 14, 1933 (RGBl. 1 p. 480) explained. Berlin, September 23, 1940. The Reich Minister of the Interior. JA: Driest. "
  • Eva Herzberg (* 1922, married Eva Goldenberg) came to Herrlingen in 1935, where her brothers were already attending school. In 1938 she emigrated to England, trained as a registered nurse between 1939 and 1944 and worked in a city hospital. In 1954 she obtained a diploma in family health services and then worked as a health service advisor in London from 1955 to 1964. From 1965 to 1968 she worked as an assistant in the field of epidemiological research and has contributed to numerous scientific publications.
  • Helmut Herzberg (* 1920, later John Herbert) visited the country school home from 1933 to 1935 and was one of the first group of students after the Jewish country school home opened . In the fall of 1935 he moved to Dover College , which he attended until 1938. He then moved to live with his parents in London and completed a technical education. From 1940 to 1946 he was a soldier in the British Army and was able to complete a correspondence course in chemistry and engineering. He worked in industry from 1947 and retired in 1985.
  • Harald Herzberg. All we know about him is that he visited the country school home before his sister.
• Bernhard Isaacson (born September 29, 1915), the younger brother of Walter Isaacson , was in Herrlingen in 1935 and 1936, presumably in one of the courses to prepare for emigration to Palestine. He went to England in 1939 and from there emigrated to Australia in 1950.
• Eva Marcuse (* 1913, married Eva Neumark) describes itself as "from a northern German city in almost only non-Jewish, German-national in our environment," coming to "gone a reactionary, influenced by German national spirit Lyceum to school" in
  the "North German city," Eve Marcuse said that Berlin, where they probably also completed her training as a bank clerk and "the German-Jewish youth movement" was workmen had organized ''. The "workmen" were a union of German-Jewish youth that emerged from the comrades , and elsewhere Eva Marcuse states that she was also active in the "Jüdische Liberalen Jugend (JLJ)". This is also indicated by an entry in the Clementine Kraemer Collection , where under the heading “Das Jli-Programm Berlin” a “Heimabend bei Eva Marcuse, Taunusstr. 23 ”is mentioned.
  Eva Marcuse did not come as a student for a Master Lingen, but as an intern in a Hachshara -Vorbereitungskurs. She did not live on the school grounds either, but in the village, and once a week led a group of workers in Ulm. One of her lasting memories is her - in addition to the school home as a special, intimate place that was held together by Hugo Rosethal's personality - her kitchen training by Lotte Aronstein, "who not only conveyed gastronomic culture to us, but also very much in the intellectual and musical field and was stimulating ”.
  Eva Marcuse emigrated to Pakestine in 1939 and from then on lived in Kibbutz Hasorea .
• The Marx brothers
  Erich Jehoshua Marx (* 1921) and his younger brother Ephraim (Eder) Marx (* 1923) are the sons of the writer Leopold Marx and his wife Judith. Leopold Marx dedicated his book Mein Sohn Erich Jehoshua to the memory of his son Erich Jehoshua , from which there are also clues about the life of Eder Marx, whose life is generally less well documented.
  • Erich Jehoshua Marx attended the Johannes-Kepler-Gymnasium Bad Cannstatt since 1930 . Around 1932 both brothers became members of the workmen .
    Erich Jehoshua attended Kepler-Gymnasium until 1935 and switched to Philanthropin (Frankfurt am Main) in 1936 , where he passed and passed the Abitur exams in February and March 1938. In the same year, the parents sold the factory and prepared to leave for Palestine. During this time Erich Jehoshua worked for three months as an unpaid helper in the Jewish rural school home in Herrlingen , where he gave lessons in Hebrew and English, supervised schoolwork and looked after a particularly difficult boy. He did so, in the hope of an early departure to Palestine, until the beginning of the winter holidays in 1938. But it was not until the end of March that he was finally able to leave with the youth aliyah and arrived in Tel Aviv on April 3, 1939 by ship . From here the journey immediately continued to Mikveh Israel , where he began training at the agricultural school.
    In May 1941 Erich Jehoshua was drafted into the British Army, but remained stationed in Palestine. In 1943 he was moved to Cyprus. In view of the news about the atrocities in Europe, he felt the urge to go into combat, which he was unable to do for a long time. In October 1944, his unit was integrated into the newly formed Jewish Brigade of the British Army, and as a result he came to Italy for his first combat mission in the spring of 1945. Ongoing transfers followed, which took him to Austria and Belgium, from where he was able to visit relatives in Stuttgart for the first time.
    In 1946 Erich Jehoshua returned to Palestine and began studying biology and agriculture in Jerusalem. After the UN partition plan for Palestine of November 29, 1947 and the subsequent riots, he was drafted again in December 1947. He died on January 14, 1948, in an Arab attack on the Etzion Block near Hebron . Eder Marx made sure that his brother's corpse was transferred to Shawe Zion , the kibbutz where the parents Judith and Leopold now lived, but which at that time was outside the area designated for the Jewish state according to the UN partition plan.
  • Ephraim (Eder) Marx first attended a state primary school, but switched to a newly opened Jewish school in Stuttgart at the beginning of the 1934 school year. He stayed there for two years before moving to the Jewish Landschulheim Herrlingen in 1936 . Due to the circumstances of the time, it was only possible for him to get a little more than primary school education there before he went to Palestine in early 1939.
    Eder Marx trained as a carpenter in Kibbutz Jagur and from 1943 lived in Kibbutz Evron near Naharija .
• Fritz Rosenheimer (Shlomo Elan or Ilan) attended the Landschulheim from 1935 to 1937 and was a student at the Bunce Court School in 1938/39 (see there).
  Shlomo Ilan, who has put a foreword in front of Lucie Schachne's book, is honored by her as the person who suggested the collection of the notes contained in the book. It was then due to the cooperation of a small group of former teachers and students who made his plan a reality.
• The Rosenthal siblings
  There isn't much evidence of Hugo and Judith Rosenthal's children. Since the couple always lived together, it can be assumed that the life and work stations of the parents also determined the places where the children's lives took place. This applies to the first visit to Palestine as well as to the later years in Herrlingen. In Herrlingen, all three children, who could also play different instruments, lived with the other students and were brought up together with them. However, together with her husband, Judith Rosenthal found “a type of family life that was appropriate to her nature and that was unobtrusively integrated into the school community”.
  • Gabriel Rosenthal (* 1920 - † 1943). When Gabriel emigrated to Palestine is just as little known as his training in the country school home. With regard to the year 1939 and the relocation of the rest of the family to Palestine, Schachne only says: “The eldest son, Gabriel, had already started his training as a sea officer there a long time ago. He fell in the service of the British Navy on May 1, 1943 during World War II. "
  • Uriel Rosenthal (* 1923 in Wolfenbüttel - † 2017, in Israel Uriel Jashuvi). At the age of one he traveled to Palestine with his parents, from where the family returned in 1929 - first to Berlin and then from 1933 to Herrlingen. In 1938 he traveled to Palestine for the second time, where his parents and sister followed him.
    After Schachne, he first learned Hebrew and attended an agricultural school before he co-founded a kibbutz between 1941 and 1948 and worked there as a shepherd, among other things. After the establishment of the State of Israel, he joined the Israeli Navy in 1949, which he left in 1964 as captain of a torpedo boat. From 1969 he lived in the Ma'agan Micha'el kibbutz . In 1984 he went to a new kibbutz on the Dead Sea and started training as a programmer in 1985.
    Schachne's description of Hugo Rosenthal's life follows “the detailed work of his son, Uriel Jashuvi”, which she does not mention in her references.
  • Rachel Rosenthal (Rachel Galay). There is no biographical information about her. She is mentioned only once in connection with her husband: “Hugo's daughter Rachel married Benjamin Galay and they had one child. Benjamin was born April 10, 1921 in Vladivostok, Russia and died May 24, 1995 in Jerusalem, Israel. ”
    Like her brother Uriel, Rachel Galay was an important contemporary witness for Lucie Schachne in the reconstruction of the history of the Jewish rural school home.
• Lucie Schachne
• Ruth Seligmann (* 1921 in Frankfurt am Main, married Ruth Sharon) attended the Philanthropin in Frankfurt before she became a student at the Landschulheim in 1934. Her memories of there differ from many others, because her focus is not on Hugo Rosenthal or the question of Judaism, but on Judith Rosenthal. “I owe my love for and my understanding of music to her, and thus a decisive influence on my life. [T] he artistic talent with which she shaped the musical life in the Landschulheim opened up a new world for many of us. I believe that her piano playing contributed significantly to the healing atmosphere in the country school. ”Seligmann lets know that she was allowed to take part in Judith Rosenthal's“ piano lessons for the gifted children ”in her private apartment, which she found encouraging thanks to the empathy of the teacher "the boring practice for the next hour" would have made it easier for her.
  In 1938 she went back to Frankfurt to attend the Jewish housekeeping school and the teachers' college.
  Ruth Seligmann emigrated to England in 1939 and ran her hachshara in Scotland until 1941 . However, she did not emigrate to Palestine, but from 1941 to 1945 as a research assistant in the secret service of the British Foreign Office. After the war, she initially looked after children from concentration camps before attending a teacher training college from 1946 to 1949 and then working as a teacher.
  Ruth Seligmann emigrated to Israel in 1950 and lived in Kibbutz Dalja . From 1953 she was housemother in a home of the Jewish Agency for Israel and a teacher for immigrants. In 1956 she moved to kibbutz Neot Mordechai in the north of Galilee and taught English.
  1958 returned Ruth Seligmann back to England, worked at a special school and after re-training as a learning therapist (Educational Therapist). She also carried out this activity on a voluntary basis after her retirement.
• Friedrich August Tuchmann (Fred Tuckman, born June 9, 1922 in Magdeburg - † July 6, 2017)
• Marion Walter (* 1928 in Berlin) visited the Landschulheim in Herrlingen with her sister from 1936 to 1939. The two girls then went together on a Kindertransport to England, for which the money was made available by distant relatives who were already living in England. They arrive in England on March 16, 1939 and then attend a boarding school in Eastbourne on the south coast of England. Her parents also manage to flee to England and the family is reunited. During the air raids they have to leave their home and school and find shelter in a country house belonging to a friend of the headmistress. They live in a converted dog pen, where they have to sleep on mattresses due to the lack of space in the house. In 1940 his father was interned on the Isle of Man; he died in 1943. At the age of 16, Marion Walter was asked in 1944 to teach mathematics in the boarding school.
  In 1948 Marion Walter emigrated to the USA and began studying, which she completed with a BS in 1950 . She then taught, but in 1954 she also earned her Master of Science (MS) in New York . From 1965 to 1972 she taught at the Harvard Graduate School of Education in Cambridge, Massachusetts .
  Marion Walter later taught mathematics didactics at the University of Oregon and was also committed to mathematics as a humanistic discipline, which is about seeing the student more in the position of a questioner than is generally customary, and at the same time a create a more emotional climate for learning math. In addition, mathematics should be viewed more in the cultural framework in which mathematical research takes place and mathematical questions are located. Marion Walter is co-author of the classic "The Art of Problem Posing". The two authors emphasize that the book goes back to their shared experiences at the Harvard Graduate School of Education, which began in the mid-1960s .
• Thilde Weil (Thilde Fraenkel) was born in Ulm in 1923 and attended the Landschulheim in Herrlingen from 1934 to 1937. She herself came from a rather simple background and found dealing with the predominantly metropolitan and middle-class classmates as a culture shock - but over time also encouraging. In her quest to belong, she had no problems with the system of the Kahal , of which she was the first elected member. She says herself that she never added a word to the discussions there, but the honor of being a member of this body was very important to her.
  One of her classmates was Ernst Fraenkel (see above), whom she later married. In contrast to Ernst Fraenkel, who only came to England on a Kindertransport, Thilde Weil went from Herrlingen directly to England and attended the Bunce Court School there until 1942 . She then completed a course in therapeutic gymnastics and massage.
• The Welkanoz brothers
  Frieda (Freda) Welkanoz (* May 6, 1898, born Ries, - † February 2, 1985 in Kfar Hanassi ) lived with their three sons Josef (* 1922 - † March 21, 1948 as Yosef Amit), Michael ( * 1927) and Thomas (Tommy), later Tommy Amit (* 1929) at Hönower Str. 41 in Berlin-Kaulsdorf . In 1934 the mother, who had since been divorced, moved with the three boys to Herrlingen. She had decided to move to southern Germany because the daily journey from the apartment to the Theodor Herzl School , which Paula Fürst ran , had become too long for her two older sons . In January 1934 she had visited Hugo Rosenthal and then decided on the country school home as a school for her sons, since Thomas was now also required to attend school. The three boys visited the Jewish rural school home in Herrlingen from the beginning of May 1934 . Josef Welkanoz left for Palestine on January 1, 1938; his brother Michael followed him in October 1938. Thomas Welkanoz went to England in mid-May 1939, attended various schools there and finally prepared for the 1947 emigration to Palestine. He was a co-founder of Kibbutz Kfar Hanassi in northern Galilee , which was founded in 1948 by British members of the Zionist youth movement Habonim , to which Tommy Amit and his wife Marion also belonged. Frieda Welkanoz initially worked as a naturopath near Herrlingen, but was forbidden to do so in 1936. She found a new job only after the opening of the Jewish old people's home in Herrlingen , where she was able to work and live as a nurse. In 1940 she applied to leave Palestine and then traveled to Vienna via Berlin. From here she traveled to the Black Sea on a Danube ship and finally reached Palestine on November 1, 1940. She later also lived in the kibbutz Kfar Hanassi . Tommy Amit worked in the kibbutz and in industry, and as an amateur archaeologist led excavations in the vicinity of Kfar Hanassi . In 2002 he had to endure a particularly difficult stroke of fate. His granddaughter, 25-year-old Moranne Amit, was stabbed by four Palestinians between the ages of 14 and 16 while walking in Jerusalem in early February and died of the injuries inflicted on her. Moranne Amit, who studied law in Haifa, was born and raised in Kibbutz Kfar Hanasi . Tommy Amit continued to live in Kfar Hanasi . In the village news there, there are repeated references to his activities, the last time on April 3, 2015, when he reported on a guided tour of the historical buildings of the kibbutz.
  
  
  
  

The Holocaust Victims

On the website Alemannia Judaica of the working group for the research of the history of Jews in southern Germany and neighboring areas there is a subpage on the history of the Jewish institutions in Herrlingen . Here the history of the children's and country school homes of the Essinger family is presented and subsequently also the history of the Jewish country school home and the Jewish old people's home . Without any discernible distinction between the Landschulheim under the direction of Anna Essinger and the Landschulheim under the direction of Hugo Rosenthal, there is also a reminder - without claiming to be exhaustive - of the pupils who fell victim to National Socialist rule. The following names come from this website, the biographical details are taken from the memorial book - Victims of the Persecution of Jews under the National Socialist Tyranny in Germany 1933-1945 of the Federal Archives .

• Kurt Bütow (born August 2, 1924 in Allenstein in East Prussia - † February 11, 1943 in Auschwitz ), resident in Herrlingen and Berlin-Wilmersdorf . He was deported from Berlin to Auschwitz on January 29, 1943.
• Dorothea Cohn (born November 17, 1904 in Gmünd in Württemberg as Dorothea Meth - † October 19, 1944 in Auschwitz ). She lived in Ulm, Baden-Baden and Heilbronn and was deported from Stuttgart to the Theresienstadt ghetto on August 22, 1942 , from where she came to Auschwitz. (No direct reference to Herrlingen shown.)
• Karl Horst Frank (born June 18, 1925 in Würzburg - † November 25, 1941 Kowno / Fort IX ). He was deported to Kovno on November 20, 1941 from Munich. (No direct reference to Herrlingen shown.)
• Hans Günther Grünewald (born December 28, 1919 in Düsseldorf - † September 17, 1941 in Mauthausen concentration camp ). He had emigrated to the Netherlands, where he was imprisoned in the Westerbork transit camp after the German occupation and deported from there to Mauthausen in September 1941. (No direct reference to Herrlingen shown.)
• Paul Hanau (born December 23, 1921 in Neunkirchen (Saar) ). He lived in Neunkirchen, Saarwellingen and Herrlingen and emigrated to France in 1935. On September 9, 1942, he was deported from the Drancy assembly camp to Auschwitz . He was pronounced dead.
• Heinz Ludwig Herrmann (born September 24, 1928 in Königsberg in East Prussia ). He lived in Berlin-Neukölln , Herrlingen and Königsberg and was deported to an unknown location in September 1942 and later pronounced dead.
• Hilde Kurniker (born May 18, 1921, née Prinz). Her place of residence is Herrlingen. She was deported to Auschwitz on August 26, 1943 , where she presumably died.
• Lisbeth (Elisabeth) Lefkovits (born June 15, 1922 in Schweinfurt ). She lived in Schweinfurt and Herrlingen and was deported from Würzburg to Krasnystaw on April 25, 1942 . Her further fate is unclear, she was pronounced dead.
• Lisbeth Mayer (born May 31, 1912 in Worms - † April 7, 1943 in the Belzec extermination camp ). On March 25, 1942, she was deported from Mainz or Darmstadt to the Piaski ghetto, from where she was brought to Belzec. (No direct reference to Herrlingen shown.)
• The Marx siblings
  • Ernst Marx (born August 9, 1920 in Frankfurt am Main). Frankfurt, Herrlingen and Berlin-Wilmersdorf are named as places of residence . He was deported from Berlin to Auschwitz on November 29, 1942 .
  • Klara (Klärle) Marx (born June 26, 1924 in Frankfurt am Main). As with her brother, Frankfurt, Herrlingen and Berlin-Wilmersdorf are named as places of residence. The deportation dates are also identical.
• Rolf Rosenfeld (born January 21, 1929 in Frankfurt am Main). Dellmensingen in the Alb-Donau district and Eschenau (possibly Eschenau (Obersulm) ) are named as places of residence . He was deported from Stuttgart to the Theresienstadt ghetto on August 22, 1942 , and from there to Auschwitz on January 29, 1943 . Rosenfeld was pronounced dead. (No direct reference to Herrlingen shown.)
• Georg Rosenthal (born October 2, 1919 in Berlin - † September 11, 1941, presumably in Mauthausen concentration camp ). Herrlingen is noted as his place of residence, and the deportation to Mauthausen concentration camp .
• Inge Rothschild (born March 16, 1924 in Barmen-Elberfeld ). She lived in Herrlingen and was able to emigrate to Belgium. After the German occupation, on September 8, 1942, she was deported to Auschwitz from the SS assembly camp in Mechelen .
• Ruth Schwarzschild (born September 6, 1919 in Bad König - † November 19, 1943 in Auschwitz ). She lived in Bad Konig, Frankfurt and Ellguth-Steinau (training farm) where we mean by probably Ellguth at Steinau in Upper Silesia, where a Hachshara -Ausbildungsstätte the Hechaluz was for agriculture and gardening. Ruth Schwarzschild was able to emigrate to the Netherlands, but was arrested here and deported from the Westerbork transit camp to Auschwitz on November 16, 1943 , where she was probably murdered immediately upon arrival (she was pronounced dead). (No direct reference to Herrlingen shown.)
• The Sundheimer family. (see above Julius Sundheimer in the teacher biographies)

literature

• Manfred Berger: Anna Essinger - founder of a rural education home. A biographical and educational sketch . In: Zeitschrift für Erlebnispädagogik (1997) / H. 4, pp. 47-52
• Ders .: Hugo Rosenthal - head of the Jewish country school home in Herrlingen. A biographical and educational sketch. In: Zeitschrift für Erlebnispädagogik (1997) / H. 9, pp. 76-81
• Lucie Schachne: Education for intellectual resistance: The Jewish country school home in Herrlingen 1933-1939 , dipa-Verlag, Frankfurt am Main 1986, ISBN 3-7638-0509-5 . There is also an English edition of the book: Education towards spiritual resistance: the Jewish Landschulheim Herrlingen, 1933 to 1939 , dipa-Verlag, Frankfurt am Main 1988, ISBN 978-3-7638-0510-5 .
• Hildegard Feidel-Mertz: Jewish country school homes in National Socialist Germany. A repressed chapter of German school history , updated version by Hermann Schnorbach in: in: Inge Hansen-Schaberg (Ed.): Landerziehungsheim-Pädagogik, new edition, reform pedagogical school concepts , Volume 2, Schneider Verlag Hohengehren GmbH, Baltmannsweiler, 2012, ISBN 978-3- 8340-0962-3 , pp. 159-182.
• Peter WA Schmidt: Hugo Rosenthal / Josef Jaschuwi as a German-Israeli educator. In: Sara Giebeler u. a .: Profiles of Jewish educators. (= Edition House under the Rainbow. 3). Klemm and Oelschläger, Ulm 2000, ISBN 3-932577-23-X , pp. 7-39.
• Ulrich Seemüller: The Jewish Retirement Home Herrlingen and the Fates of its Residents , published by the community of Blaustein , was probably published in 1997. A second revised and expanded edition of the book has been published under the same title by: Süddeutsche Verlags-Gesellschaft, Ulm, 2009, ISBN 978- 3-88294-403-7 .

swell

• The document archive of the Digital Collections by Yad Vashem gives access to a large number of digitized original documents by Hugo Rosenthal / Josef Jashuvi. The documents are summarized in three files, with the following file being the most productive for the history of the Jewish country school home:
  • File Number 66: Documentation belonging to Josef Hugo Rosenthal-Jashuvi, principal of the Jewish school in Herrlingen including an article regarding the history of the school, Hugo Rosenthal's identity card, brochures about the school and more . Some of the materials archived in this file are documented in extracts from Lucie Schachne: Education for intellectual resistance . The documents cited above also come from this file, with the document number representing the number of pages within the file displayed in the viewer.
• Some issues of the school newspaper Our Life ( Hayenu ) published at the school can also be viewed in the archive of the Leo Baeck Institute : Our Life in the LBI Archive
• An album made by a jewish girl depicting jewish life in the german town herrlingen in the years 1934 38 This archive contains more than 200 photos that illustrate life in the Landschulheim very impressively. A handwritten note by Hugo Rosenthal on one of the pictures shows that a large part of the pictures were taken by Marianne Holländer between 1934 and 1938 and put together in an album.

Web links

• On the history of Jewish institutions in Herrlingen in the 20th century
• Ulrich Seemüller: Herrlingen in the focus of history. By Anna Essinger, Martin Buber, Erwin Rommel and others. In: Moments. CONTRIBUTIONS ON THE COUNTRYSIDE OF BADEN-WÜRTTEMBERG , 4/08, pp. 2–7

Individual evidence

1. ↑ Hildegard Feidel-Mertz: Jewish country school homes in National Socialist Germany , p. 165
2. ^ ^{A b} Yad Vashem Documentation belonging to Josef Hugo Rosenthal-Jashuvi , File 66, Document 73-74
3. ↑ ^{a b c d e} Hugo Rosenthal: Otto Hirsch and the beginnings of the Jewish country school home in Herrlingen , in: Lucie Schachne: Education for intellectual resistance , pp. 40–49
4. ↑ ^{a b c d e f g} Lucie Schachne: Education for spiritual resistance , pp. 62–67
5. ↑ Lucie Schachne: Education for Spiritual Resistance , p. 71
6. ↑ ^{a b} Lucie Schachne: Education for Spiritual Resistance , p. 169
7. ↑ ^{a b} Conference Protocol, printed by Lucie Schachne: Education for Spiritual Resistance , pp. 132-134
8. ↑ Lucie Schachne: Education for Spiritual Resistance , p. 137
9. ↑ ^{a b c d e} Lucie Schachne: Education for Spiritual Resistance , pp. 191–200
10. ↑ ^{a b} Hildegard Feidel-Mertz: Jüdische Landschulheime in National Socialist Germany , p. 166
11. ↑ ^{a b} Lucie Schachne: Education for Spiritual Resistance , pp. 172-184
12. ↑ Hugo Rosenthal: Schulbericht 1935/36, quoted from Lucie Schachne: Education for intellectual resistance , p. 177
13. ^ Peter WA Schmidt: Hugo Rosenthal / Josef Jaschuwi as a German-Israeli educator. P. 24
14. ↑ Klaus Dror (Dreyer) (1985), quoted from Lucie Schachne: Education for spiritual resistance , p. 180
15. ↑ ^{a b c d e f g} Lucie Schachne: Education for spiritual resistance , pp. 62–63
16. ↑ Living Museum Online: Martin Buber
17. ↑ Ramban is the acronym for Rabbi Moshe Ben Maimon , the Hebrew name of Maimonides.
18. ↑ ^{a b c} Lucie Schachne: Education for Spiritual Resistance , pp. 185–189
19. ↑ Ulrich Seemüller: Herrlingen in the focus of history
20. ↑ ^{a b} Quoted from Lucie Schachne: Education for Spiritual Resistance , pp. 65–66
21. ↑ ^{a b c d e f g h i j k l m n} Jenny Heymann: Contributions to the design of the country school home , in: Lucie Schachne: Education for spiritual resistance , pp. 122–124
22. ↑ ^{a b c d e f g h i j k l m n o p q r s t u v w x} Short biographies of former teachers and students in: Lucie Schachne: Education for Spiritual Resistance , pp. 259–265
23. ↑ ^{a b c d} Lotte Anrich: Mass kitchen with music , in: Lucie Schachne: Education for spiritual resistance , pp. 98–99
24. ↑ Pinchas Erlanger: Memories. My youth in Germany and the emigration to Palestine. Laupheim Talks, 2001 , p. 1 and p. 7
25. ↑ Lucie Schachne: Education for Spiritual Resistance , p. 87
26. ↑ Biographical data on Hans Hainebach in the DNB catalog . There he is assigned three publications, of which the study German Publications on the United States, 1933 to 1945 , which first appeared in 1948, was reissued in 2013 ( ISBN 978-1-258-64494-9 )
27. ↑ Prize Day winners 2014
28. ↑ Lucie Schachne: Education for spiritual resistance , pp. 65–66
29. ^ ^{A b c d} Werner Fölling: Teacher , in: Hertha Luise Busemann / Michael Daxner / Werner Fölling: Insel der Geborgenheit. The private forest school Kaliski. Berlin 1932 to 1939. Metzler, Stuttgart 1992. ISBN 3-476-00845-2 , pp. 275-276
30. ↑ Lotte Haas: Atmosphere of "diligence and zeal" , in: Lucie Schachne: Education for spiritual resistance , pp. 108-109
31. ↑ List of memories of the Rinteln Jews
32. ↑ ^{a b} What fates are hidden behind the names on the first Rinteln stumbling blocks
33. ↑ A stumbling block for teacher Julius Sundheimer? , Schaumburger Nachrichten, December 28, 2012, and start page directory of names of the memorial book
34. ↑ ^{a b} Home directory of the memorial book
35. ↑ Lucie Schachne: Education for Spiritual Resistance , p. 190
36. ↑ An album made by a jewish girl depicting jewish life in the german town herrlingen in the years 1934 38
37. ↑ Josef Even in WorldCat
38. ^ Letter from Hugo Rosenthal to Leo Baeck dated October 11, 1935, quoted from Lucie Schachne: Education for Spiritual Resistance , p. 192
39. ^ ^{A b} Ilse Flatow: My personal introduction to the world of Judaism , in: Lucie Schachne: Education for spiritual resistance , pp. 104-106
40. ^ Theodor Herzl School in Berlin (1920 - 1938)
41. ↑ Explanations of the stumbling block for Hedwig Helene Flatow in Niklasstrasse 5 in Berlin-Zehlendorf
42. ↑ ^{a b} Explanations of the stumbling block for Ilse Flatow in Niklasstrasse 5 in Berlin-Zehlendorf
43. ^ Georg Flatow Family Collection in the Leo Baeck Institute
44. ↑ ^{a b c} Obituary: Ernst Fraenkel escaped Nazis to become business pioneer and library champion (An obituary by Ernst Fraenkel's son Martin of his father from November 29, 2014.)
45. ↑ History of Phibro
46. ↑ Ernst Fraenkel OBE, 1923-2014
47. ↑ ^{a b} Ernst Fraenkel: "Difficult Child?" , In: Lucie Schachne: Education for Spiritual Resistance , p. 107
48. ↑ Ernst Fraenkel (1985), quoted from: Lucie Schachne: Education for Spiritual Resistance , p. 179
49. ↑ This place of birth was mentioned by Schachne, Shaw himself referred to himself in the text cited below as "city child from industrial Mannheim".
50. ↑ ^{a b c d e} Leah Shaw (Herrmann): Herrlingen expanded my horizons , in: Lucie Schachne: Education for Spiritual Resistance , pp. 117–119
51. ↑ Pupils of the private forest school Kaliski, Berlin 1932-1939 , in: Hertha Luise Busemann / Michael Daxner / Werner Fölling: Insel der Geborgenheit. The private forest school Kaliski. Berlin 1932 to 1939. Metzler, Stuttgart 1992. ISBN 978-3-476-00845-9 , p. 301
52. ^ Message in the Reichsanzeiger on September 24, 1940
53. ^ For example, in the study Consumption by Elderly People. A General Practice Survey
54. ^ Dover College: Our History
55. ↑ Anne Prior: Memories of a "phenomenal teacher"
56. ↑ ^{a b c d} Eva Neumark (Marcuse): Herrlingen - a great experience for me , in: Lucie Schachne: Education for spiritual resistance , p. 113
57. ^ Family Page Israel Neumark & ​​Eva Marcuse
58. ↑ Michael Brenner: Turning Inward. Jewish Youth in Weimar Germany , in: Michael Brenner (Hrsg.): In search of Jewish community. Jewish identities in Germany and Austria, 1918-1933 , Indiana University Press, Bloomington, 1999, ISBN 0-253-33427-6 , pp. 59-60
59. ↑ Clementine Kraemer Collection 1894-1963 . On Clementine Cramer: Biographical data on Clementine Kraemer
60. ↑ Cannstatter Stolperstein Initiative: Babette Marx: middle of a family
61. ^ Leopold Marx: My son Erich Jehoshua. His life path from letters and diaries , Bleicher, Gerlingen, 1996, ISBN 978-3-88350-730-9 .
62. ↑ ^{a b c} Erich Jehoshua Marx - Fate of a Jewish Student , in: Kepler-Brief 2012, published by the Association of Friends of the Johannes-Kepler-Gymnasium Bad Cannstatt eV, pp. 23-27
63. ^ Leopold Marx: My son Erich Jehoshua , pp. 51–63
64. ↑ Leopold Marx: My son Erich Jehoshua , p. 307 ff.
65. ^ Leopold Marx: My son Erich Jehoshua , p. 27
66. ↑ Lucie Schachne: Education for Spiritual Resistance , p. 11
67. ↑ ^{a b c} Ruth Sharaon: Healing atmosphere through music , in: Lucie Schachne: Education for spiritual resistance , pp. 116–117
68. ↑ Lucie Schachne: Education for Spiritual Resistance , p. 92
69. ↑ Lucie Schachne: Education for Spiritual Resistance , p. 236, note 11
70. ↑ Biography Hugo (Rosenthal) Jashuvi
71. ↑ In the course of the "job shifting" planned by the Nazi authorities, through which Jews forced out of working life were to be prepared for practical jobs, the Jewish housekeeping school was responsible for the domestic education of the girls . ( Apprenticeship workshop and "professional redeployment" in Frankfurt am Main )
72. ^ USHMM Collections: Oral history interview with Marion Walter
73. ^ Humanistic Mathematics Network
74. ↑ Stephen I. Brown and Marion I. Walter: The Art of Problem Posing , Routledge, 3 edition (Jan. 18, 2005), ISBN 0-8058-4977-7
75. ↑ University of Oregon, Department of Mathematics: Professor Emerita Marion Walter (photo)
76. ^ Tilde Fraenkel: Influence of community life , in: Lucie Schachne: Education for spiritual resistance , pp. 106-107
77. ↑ Thilde Fraenkel (1985), quoted from: Lucie Schachne: Education for Spiritual Resistance , p. 179
78. ↑ apartment of the family, according Welkanoz address Berlin 1930
79. ↑ Frieda Welkanoz: Some about the Landschulheim Herrlingen , in: Lucie Schachne: Education for spiritual resistance , p. 121
80. ↑ ^{a b} Ulrich Seemüller: The Jewish old people's home in Herrlingen and the fates of its residents , pp. 143–144
81. ↑ Kibbutz Kfar Hanassi. Where we are. The place and the people
82. ↑ ^{a b} The murder of Moranne Amit, Tommy Amit's granddaughter
83. ↑ THE MEGALITHIC CULTURE OF THE CORAZIM PLATEAU, EASTERN GALILEE, ISRAEL
84. ^ Village News - Kfar-Hanassi, April 3, 2015, p. 12
85. ^ History of the Jewish institutions in Herrlingen
86. ↑ Jews in Germany - Hachsharah II
87. ^ Yad Vashem: Digital Collections