Jews in Breslau

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Star of David in the Storch Synagogue

The history of the Jews in Wroclaw begins in the early 13th century. After their right of residence was withdrawn in the 15th century, the Jewish community flourished again from the middle of the 18th century and produced many important rabbis as well as Jewish scholars and writers in the 19th and early 20th centuries until the rise of National Socialism .

history

middle Ages

The earliest evidence of Jews in Wroclaw is a tombstone from 1203. In 1267 a church synod decided to restrict the rights of Jews in Wroclaw, but Duke Heinrich IV guaranteed them privileges between 1270 and 1290 . The medieval community had synagogues , an immersion bath and cemeteries . Some tombstones from this period have been preserved. During the 14th century, at the time of the plague epidemics , Jews were expelled from Wroclaw several times.

In 1453 there was a pogrom in Breslau under the Franciscan Johannes Capistrano . A farmer from Langewiese near Oels had accused Jews of desecrating the host . The elders of the Jews appropriated hosts and whipped them with sticks and thus desecrated them. Capistrano was commissioned by the king to investigate. As a result, on May 2, 1453, all 318 Jews in and around Breslau were arrested and confessions were extorted through torture. Capestrano had 41 Jews burned at the stake and the rest expelled from the city. The property of the Jews was confiscated, which, according to Cohn, was the real reason for the pogrom. Because in the archive alone Cohn found eleven books with letters of mortgage that had belonged to the Jews. There were also large inventories of the other items that the Jews owned. In 1455, the city of Wroclaw received from King Ladislaus Postumus the securitized Privilegium de non tolerandis Judaeis ("Privilege to not tolerate Jews"), which de jure remained in force until 1744.

Portrait of St. Johannes Capistranus in the church in Ilok , Croatia

From the early 16th century, Jews began to visit the city again during fairs, which played an important role in trade with neighboring countries. The city council gradually issued permits to visit outside of the trade fair hours. In this context, a special type of community organization was set up for Jewish trade fair visitors. “Fair treasurers” represented the Jews to the authorities, levied taxes and took precautionary measures against thieves and swindlers. “Fair judges” (two from Poland and one from Moravia ) were empowered to impose fines and ban visits, and a “fair committee” monitored compliance with the food regulations . Between the fairs there were special officials called Schammes who were appointed by the Council of the Four Countries . Their task was to collect certain sums of money from Jewish trade fair visitors. They also provided the Jews in Poland with Etrogim from the Wroclaw Fair. These officials, as well as some Jewish trade fair visitors, eventually became permanent residents of the city of Wroclaw.

In 1657, Zacharias Lazarus from Náchod in East Bohemia became the tenant of the Wroclaw Mint. He founded the modern Jewish community in Breslau; the first place of worship was in his house.

In the late sixteenth century there were two categories of protection Jews , who were under imperial and city protection. According to their place of origin, they were divided into different schools and had neither a rabbi nor a cemetery , as there was no official Jewish community. One of the oldest institutions of the modern Wroclaw Jewish community was the burial society ( Chewra Kadischa ), which was established in 1726.

Early modern age

After the conquest of Breslau by the Prussians in 1741, the new authorities approved the establishment of a community, which was limited to twelve families in 1744, and confirmed the appointment of Bendix Reuben Gomperz (Baruch Wesel) as their first rabbi. In 1761 the community acquired a cemetery that replaced those of Lissa , Dyhernfurth and Krotoschin . The importance of the Jews for trade with Poland led to the gradual increase in the number of Jews as a result of the issue of residence permits. At that time there were different classes of beneficiaries. The “ general privileged”, “tolerated”, “fixed entrants” (paid a regular fee for a temporary stay) as well as “protection comrades” who were employed by the community or by private individuals. In 1776 about 2,000 Jews lived in Breslau. In 1791, the Jews were divided into “general privileged”, who exclusively formed the community, “Stammnumeranten”, ie. H. Family members of the privileged general and "extra ordinaries", who formed the majority but were excluded from parish membership. The leading Wroclaw families were generally on the side of the Haskala and reform efforts . To realize their ideas, they used their connections with tolerant Prussian officials and established schools in which children from poor families received a modern education. These included the Royal Wilhelmsschule, founded in 1791, and the girls' school for poor daughters from 1801, which enjoyed state support. These schools met with resistance from Orthodox Judaism .

19th and early 20th centuries

After the Prussian Jewish edict of 1812, tensions intensified between the community majority and its leaders . The new community representatives increasingly sought reforms and increased assimilation . Solomon Tiktin and his son Gedalia , who served as rabbi from 1843 until his death in 1886, led the Orthodox party against the Reform Party, led by Abraham Geiger , who served as liberal rabbi in Wroclaw from 1840 to 1863. The Jewish community, however, remained a unitary community , with an Orthodox and a liberal culture commission each, and each with its own rabbis, synagogues and schools. Both parts of the community led an active religious and cultural life. The Jewish Theological Seminary in Breslau , founded in 1854 , was the first modern rabbinical seminary in Europe. Its first director was Zacharias Frankel , the founder of conservative Judaism , who moved from Dresden to Breslau as a result of his appointment. While still in Dresden, in 1851, Frankel founded the monthly for the history and science of Judaism , for which he worked as a senior editor in Breslau until 1868 and was then replaced by the historian Heinrich Graetz , who also lectured at the seminar. In the course of the 19th century, a small Hekdesh , which existed in many Jewish communities and served exclusively to care for poor Jewish sick people, developed into a modern hospital for patients of all denominations. In 1903/1904 the “Israelitische Kranken-Verpflegungs-Anstalt und Funeralanstalt zu Breslau (IVKA)” built a large building in the south of the city with the help of donations, in which the “Jewish Hospital” was housed until 1939. With 350 beds and seven specialties, the hospital was one of the most modern and largest in Wroclaw. The first Jewish fraternity , Viadrina, was founded in 1886 at the University of Wroclaw . From 1895 to 1937, the Jüdisches Volksblatt was published in Breslau , which was later named the Jüdische Zeitung für Ostdeutschland . The Breslauer Jüdische Gemeindeblatt was also published from 1924 to 1938 . After the First World War , cultural activities initially experienced an upswing. A Jewish elementary school was established in 1921, followed by a secondary school in 1923, both of which were conservative. In 1930 a youth institute and an old people's home were opened. Ferdinand Lassalle , one of the founders of the German labor movement , is one of the leading Jewish personalities from this period . The highest number reached the Jewish population of Wroclaw in 1925, when 23,240 Jews were recorded; by 1939 that number had dropped to 10,309. Because of the persecution from 1933 onwards, many Jews had to seek refuge as sub-tenants and lived in cramped living conditions. One who left Breslau at an early age and emigrated to Paris at the beginning of July 1933 was Horst Rosenthal, then eighteen .

November pogrom 1938

New Synagogue in Wroclaw (1914)

After the November pogrom of 1938 , the educational, cultural and social activities of the Jewish community had to be given up. Before the November pogrom of 1938 there were two large community synagogues and eight private synagogues, as well as synagogues in the theological seminar of the reform movement, in the Israelite hospital and in the Jewish retirement home. The country school was built in the regional architectural style, the Storch Synagogue in Classicism, the New Synagogue in the Neo-Romanesque style and the prayer room in the Israelite Hospital in Byzantine-Romanesque style. The Zülz synagogue was named after the immigrants from Zülz and stood with numerous other synagogues such as the Glogau, Neu-Glogau and Lissa synagogues, on the former Karlsplatz, which was formerly called "Jüdischer Platz" (plac Żydowski) and at the end of the 1940s in " Place of Heroes of the Ghetto ” (plac Bohaterów Getta) was renamed. The Breslau synagogue and all other synagogues and schools were destroyed; The Storch Synagogue (founded in 1829) was the only house of prayer that remained in existence after November 1938. The oldest cemetery on the Großer Anger, inaugurated in 1761, was desecrated from the summer of 1943 when Bahnhofstrasse (today ulica Dworcowa ) was tied through its premises to the station forecourt. The community archive, established in 1924, was preserved in a cemetery building and in 1945 was transferred to the Jewish Historical Institute in Warsaw . From the Jewish Hospital at Hohenzollernstraße (now ulica Sudecka ) In 1939 a military hospital of the Army and after the war, an operating hospital in the Polish State Railways.

  • Exhibition on “Kristallnacht Wrocław”, 2006

  • Exhibition on “Kristallnacht Wrocław”, 2006

  • Exhibition on “Kristallnacht Wrocław”, 2006

holocaust

Willy Cohn plaque at the Rynek in Breslau

From September 1941 onwards, as part of the “de-Judaization” of the city, the Jews of Wroclaw were rounded up in so-called Jewish houses . So in the Neue Graupenstrasse (ul. Krupniza), the Sonnenstrasse (ul. Pawlowa) and the Wallstrasse (ul. Wlodkowica). The decision to vacate the "Jewish apartments" in the spring of 1941, made by Mayor Hans Fridrich , District President Kroll and Gauleiter Karl Hanke with the aim of expelling and murdering all Jews in Breslau, was made independently of Berlin. A large part of the Wroclaw Jews were then taken to assembly camps outside the city. The assembly camps were referred to as "Jewish residential communities". “To free Breslau from Jews in the foreseeable future,” was the decision taken by the Gauleitung on May 28, 1941. The three assembly camps served as residence camps for safekeeping until they were finally deported to the concentration camps. The camps were in the confiscated Cistercian monastery Grüssau ( Krzeszów ) near Landeshut ( Kamienna Góra ), in the confiscated Reich Labor Service camp near Rybnik south-east of Brieg ( Brzeg ) and in the former Rothenburg Brothers House “Zoar” (later “Martinshof”) in Tormersdorf (Prędocice) Goerlitz .

In mid-July 1941, the first 130 Jews from Breslau were deported to the Tormersdorf camp. These had previously been brought to Rothenburg by train from the former Jewish Beathe-Guttmann-Heim in Breslau. These were mostly wealthy and older Jewish Wroclaw residents. The number of Jews in the labor camp “im Stern” in Tomersdorf increased to 700 to 750 by 1943. These had to be used in road construction or in the fortification of the Neisse river bed, in Christoph & Unmack AG in Niesky and in the Müller & Sons sawmill in Rothenburg as forced labor. During their stay in the camp, 26 Jews died who were anonymously buried in the local cemetery. Georg Hirschberg was allowed to be buried next to his wife in the Jewish cemetery in Breslau.

In the autumn of 1942 the ghetto was dissolved. While the Jews, who were believed to be exploited as forced laborers, were brought to Auschwitz and Theresienstadt, the others were deported to the Majdanek concentration camp near Lublin.

On November 25, 1941, along with 1,000 Jews from Breslau, Willy Cohn with his wife and children and Walter Tausk were deported to Kovno . When the Jews from Breslau arrived there, they were shot in a mass execution together with 1,000 other Jews from Vienna in Fort IX (“Ninth Fort”) in Kovno . From April 1942 on, the remaining Jews were deported directly to Auschwitz, Sobibor , Riga or Theresienstadt . The deportation in early 1943 went straight to Auschwitz and marked the end of the Breslau community. From 1940 to 1943, 108 Jews from Breslau committed suicide to avoid deportation. More than half of the suicides died in the Jewish hospital at Wallstrasse 9. With the deportation of the community leader Kohn and his family and the rest of the hospital staff on June 16, 1943, only partners from mixed marriages and a few children were left of the Breslau community. Only 38 people from Breslau survived Auschwitz.

Expulsion of the German population

The German municipality of Wroclaw was expelled on May 6, 1945 in the course of the “de-Germanization” within three years of the fighting for Wroclaw. As early as January and February 1945, refugees left heading west. Like many other survivors, the German Jews returned to Wroclaw in the first weeks after the war, where a small community formed in the rooms of the community complex at ul. Włodkowica (Wallstrasse). In the summer of 1947, 128 German Jews were registered in Silesia, 30 of them in the former German city of Breslau, which was now under Polish administration. However, like the rest of the German population in Silesia, the German Jews were treated by the Polish authorities. In the course of the “de-Germanization” of Wroclaw, Jews with German citizenship were also expelled. Most of the surviving Jews with German citizenship left the city of Wroclaw between Rosh Hashanah and Yom Kippur in 1945 with the help of the Erfurt Jewish Committee. A bus connection was established between Wroclaw and Görlitz, on which the Jewish Wroclaw residents were brought to the Soviet Occupied Zone (SBZ) in a total of four journeys under the supervision of Polish authorities . For most of the survivors, Silesia and its capital, Wroclaw, were the starting point for moving to Western Europe or overseas and Palestine.

Center of Jewish life in Poland (1945–1950)

Cmentarz żydowski Jewish cemetery
Aaron ha Kodesch of the Storch Synagogue

At the end of the Second World War there were 135,000 Jews in Silesia; these were survivors of the Auschwitz concentration camp in Upper Silesia and the Groß-Rosen concentration camp and its satellite camps in Lower Silesia. In the last months of the war there were about 7,000 Jews with Polish citizenship in Lower Silesia; by September 1945 their number grew to 10,000 Jews and by the beginning of the following year 1946 the WKŻ - Wojewódzki Komitet Żydów ( Voivodship Committee of Jews ) Lower Silesia registered 18,000 Polish Jews. Many of the Polish Jews who were uprooted and liberated in Silesia no longer viewed Lower Silesia as a stopover on their way to emigration, but as a future home because returning home had become impossible for most of the Polish Jews. The reason for this was Poland's shift to the west and the loss of the eastern Polish territories to the Soviet Union, as well as the anti-Semitism widespread in Polish post-war society. By the summer of 1947 there were 1,500 to 2,000 anti-Semitic murders in 115 different locations in Poland; The motives for the murders were various legal disputes over the return of Jewish property.

From 1945 to the end of the 1940s, Wroclaw was to form Poland's “Jewish enclave in Lower Silesia”. The first concrete formulation of a concept for the Jewish resettlement of Silesia was the memorandum of the WKŻ - Wojewódzki Komitet Żydów ( Voivodship Committee of the Jews ) for June 1945. In this memorandum, the Jewish Committee emphasized the favorable economic living conditions in the Lower Silesian Voivodeship . Due to the expulsion of the German population, there were now enough undestroyed apartments that offered a high standard of living compared to central Poland. The vacant jobs in industry and agriculture could also be taken over by the former German populations. The expectation of an official, autonomous Jewish settlement center in the Lower Silesian Voivodeship was accepted and supported by the Polish government and the authorities. The central international Jewish organizations such as the American Jewish Joint Committee also supported this goal. Jakub Egit , President of the WKŻ - Wojewódzki Komitet Żydów (Voivodeship Committee of the Jews ) of Lower Silesia also took this view : "My intention was to establish a Yiddish Yishuv in Lower Silesia". The settlement project in Lower Silesia was supported by the CKŻP - Centralny Komitet Żydów w Polsce (Central Committee of Jews in Poland ), which intended the settlement of an expected 100,000 so-called repatriated Jews from the Soviet Union in Lower Silesia. From May 1945 to January 1946, around 21,000 Jews came to Lower Silesia as part of the repatriation from the Soviet Union. In a second wave of repatriations from February to July 1946, another 2,000 Jews arrived in Lower Silesia. Of the 23,000 repatriated Jews from Eastern Poland, 15,000 came to Wroclaw.

Jewish community center

In the summer of 1946, the central office of the WKŻ - Wojewódzki Komitet Żydów ( Voivodeship Committee ée der Juden ) moved its headquarters from Dzierżoniów (Reichenbach in the Owl Mountains; 1945–1946 Rychbach) to Wroclaw and took over most of the former German-Jewish community property, including the stork-synagogue , the Jewish Community Center on ulica Pawła Włodkowica (Wallstrasse) and ulica św. Antoniego (Antonienstraße) and the Old Jewish Cemetery (cmentarz żydowski / Judenfriedhof) on ulica Ślężna (Lohestraße) 37/39 and on ulica Lotnicza (Flughafenstraße). In addition, a few other buildings such as the Jewish school on plac Pereca (Rehdigerplatz). Since 1946 there was a Yiddish elementary school and a lyceum ( Scholem-Alejchem -Lyzeum No. VII). In 1946 over 100,000 Polish Jews lived in Lower Silesia, which means that over half of the entire Polish Jewish population was resident in Lower Silesia. In 1946 a new Jewish community was founded in Wroclaw under the name of the "Congregation of the Mosaic Faith" (Kongregacja Wyznania Mojżeszowego) by Polish Jews who in turn used the "Storch Synagogue" as a prayer room. In July 1946, over 16,000 Jews lived in Breslau. The former Karlsplatz returned to its old name “Jüdischer Platz” (plac Żydowski) , at the end of the 1940s it was called “Place of Heroes of the Ghetto” (plac Bohaterów Getta).

With the Kielce pogrom in July 1946, which is a symbol of Polish post-war anti-Semitism, almost half of the Polish Jews living in Lower Silesia emigrated, so that the number of Jews finally fell to 57,000 at the end of 1946. Emigration ended when the borders were closed in 1947. Lower Silesia remained the Jewish center of Poland and Wroclaw, with almost 11,000 Jews, remained the center of Jewish life in Poland.

With the establishment of the state of Israel in May 1948, the policy of Poland leaned on the position of Stalin , who rejected the establishment of the state of Israel, which worsened the situation of the Jews living in Poland. In January 1949 "the non-Zionist, Marxist Union of Jewish Workers" (Polish socjalistyczna partia żydowskiej klasy robotniczej ) - the General Jewish Workers' Union and the most important non-Zionist Jewish party in Poland, dissolved. The Jewish Workers 'Party was then incorporated into the Polish United Workers' Party ("PZPR"). Other Zionist organizations and parties were banned. In the late 1940s, the Polish government revised its policy of Jewish autonomy in Poland and that of an autonomous Jewish district in Lower Silesia.

Emigration and Assimilation (1950–1980)

The situation stabilized in the mid-1950s and the American Jewish Joint Comitée was even able to resume its work in Lower Silesia. Until 1955 there was a Yiddish theater in the city (on ulica Świdnicka , under the direction of Jakub Rotbaum and Ida Kamińska ). In 1959 there was a wave of repatriates from the Soviet Union, many of which emigrated to Western Europe. In 1960 there were 7,000 to 8,000 Jews in Lower Silesia, half of whom lived in Wroclaw.

After the Six Day War and the associated condemnation of Israel by the government of Poland, there was a state-organized anti-Semitic campaign, the so-called March riots in Poland in 1968 (“March Events 1968”). However, the first non-Jewish classes were formed in the Yiddish elementary school and in the lyceum ( Scholem-Alejchem -Lyceum No. VII) and the last Jewish classes were dissolved in 1969. The lyceum then took on the name Krzysztof-Kamil-Baczyński Lyceum . In Wroclaw there were student assemblies, anti-Jewish demonstrations, arrests and criminal proceedings against Jewish citizens, after which 3,000 Jews left Lower Silesia. All Jewish institutions in Wroclaw were closed and confiscated, including the Jewish theater, which until the confiscation was known throughout the country as a renowned Jewish cultural center. Of those who remained, many renounced their Jewish origins and traditions under public pressure and took on family names that ring in Polish. The large “Storch Synagogue” was confiscated as unused property by the state administration in 1974 and sold to a private person as business premises in the course of the economic reform in 1989. In the meantime, the remains of the oldest cemetery on the Großer Anger have been removed, the part to the west of Bahnhofstrasse has been built with residential houses and a sports facility and the eastern part has been converted into a bus station.

Revitalizing the Jewish Tradition (1980s)

A renaissance took place among the Jewish community in the late 1980s. On the initiative of Jerzy Kichler , today's Vice-President of the Polish-Jewish Council, religious and cultural activities within the Jewish community were revived and renewed.

In 1993 the Congregation of the Mosaic Faith was renamed the Jewish Community of Faith (Gmina Wyznaniowa Żydowska), which last had around 300 registered members. On August 27, 2006 it was incorporated into the Union of Jewish Religious Communities of the Republic of Poland (Związek Gmin Wyznaniowych Żydowskich w RP), which meant that the administrative and financial effort could be reduced. Icchak Chaim Rapoport was the rabbi of the Wroclaw community until 2011. On September 24, 1995 ( Rosh Hashanah ), the “Storch Synagogue” was re-inaugurated and officially returned to the community in 1996. The renovation work has continued since then. It is used on major holidays as a prayer, but mostly as an event venue. Furthermore, since 1945 there has been a synagogue hall ("Small Synagogue") used for regular Shabbat services in the community's office building. The Wroclaw community also maintains the Jewish elementary school “Lauder - Etz Chaim” (Tree of Life), founded in 1998, and a Jewish kindergarten. These last two institutions were founded with the help of the Ronald S. Lauder Foundation , but suffer from a shortage of Jewish children, so that the preschool institution today already bears the name Non-Public European Kindergarten (“Niepubliczne Przedszkole Europejskie”). While the Old Jewish Cemetery has been declared a museum for cemetery art and is quite well preserved, the New Jewish Cemetery is still used by the Jewish community in Wroclaw, but requires restoration work.

Movie

See also

literature

Web links

Individual evidence

  1. ↑ Willy Cohn : Capistrano, a Breslau Jew enemy in a monk's robe . In: Menorah. Jüdisches Familienblatt für Wissenschaft, Kunst und Literatur, Vol. 4 (1926), No. 5 (May), p. 263. Menorah 5/1926  ( page no longer available , search in web archives )  Info: The link was automatically marked as defective . Please check the link according to the instructions and then remove this notice. Online on compact memory. Article here. [1] .@1@ 2Template: Toter Link / sammlungen.ub.uni-frankfurt.de  
  2. ↑ Willy Cohn: Capistrano, a Breslau Jew enemy in a monk's robe . In: Menorah. Jewish family paper for science, art and literature, vol. 4 (1926), no. 5 (May), p. 264.
  3. ↑ Archive link ( Memento of the original dated August 2, 2017 in the Internet Archive ) Info: The archive link has been inserted automatically and has not yet been checked. Please check the original and archive link according to the instructions and then remove this notice. accessed June 4, 2017.  @1@ 2Template: Webachiv / IABot / www.sztetl.org.pl
  4. ↑ Andreas Reinke: Levels of Destruction: The Wroclaw Jewish Hospital during National Socialism . In Menora 5, Yearbook for German-Jewish History 1994. Munich 1994, ISBN 3-492-11917-4 , pp. 379-414. Here p. 389.
  5. ↑ Catherine Friedla: Jews in Breslau / Wroclaw 1933-1949 , Böhlau Verlag Köln Weimar 2015, page 217
  6. ↑ Ramona Bräu: "Aryanization" in Breslau - The "De-Judaization" of a German city and its discovery in the Polish memory discourse . VDM Verlag Dr. Müller, Saarbrücken 2008, ISBN 978-3-8364-5958-7 , pp. 88-93. (3.5 Ways to Annihilation. )
  7. ↑ Ramona Bräu: "Aryanization" in Breslau - The "De-Judaization" of a German city and its discovery in the Polish memory discourse . VDM Verlag Dr. Müller, Saarbrücken 2008, ISBN 978-3-8364-5958-7 , cf. P. 88 f. (3.5 Ways to Annihilation. )
  8. ↑ Ramona Bräu: "Aryanization" in Breslau - The "De-Judaization" of a German city and its discovery in the Polish memory discourse . VDM Verlag Dr. Müller, Saarbrücken 2008, ISBN 978-3-8364-5958-7 , cf. P. 96 (4th summary ).
  9. ↑ a b Ramona Bräu: “Aryanization” in Breslau - The “de-Jewification” of a German city and its discovery in the Polish memory discourse . VDM Verlag Dr. Müller, Saarbrücken 2008, ISBN 978-3-8364-5958-7 , p. 89. (3.5 Ways to Destruction. )
  10. ^ Bernhard Brilling: Evacuation of the Wroclaw Jews to Tormersdorf near Görlitz, Rothenburg District, Oberlausitz, in: Communications of the Association of Former Wroclaw and Silesian Jews in Israel, 46/47, 1980.
  11. ↑ Daniel Bogacz: Samobójstwa niemieckich Żydów we Wrocławiu. Ze studiów nad zagładą Żydów w okresie “ostatecznego rozwiazania” kwestii żydowskiej (1941–1944) [“Suicides among German Jews in Wroclaw. From the studies on the extermination of the Jews from the time of the “final solution” of the Jewish question (1941–1944) ”.] In: SFZH , 1990, No. 13, pp. 235–264, here: pp. 260–262.
  12. ↑ Ramona Bräu: "Aryanization" in Breslau - The "De-Judaization" of a German city and its discovery in the Polish memory discourse . VDM Verlag Dr. Müller, Saarbrücken 2008, ISBN 978-3-8364-5958-7 , p. 100. (Chapter III. Wroclaw became Wrocław - a city between de-Germanization and the search for local identity. 1. Population exchange and memory breakdown. )
  13. ↑ Ramona Bräu: "Aryanization" in Breslau - The "De-Judaization" of a German city and its discovery in the Polish memory discourse . VDM Verlag Dr. Müller, Saarbrücken 2008, ISBN 978-3-8364-5958-7 , p. 99 f. (Chapter III. Wroclaw became Wroclaw - a city between de-Germanization and the search for local identity. 1. Population exchange and memory failure. )
  14. ↑ Ramona Bräu: "Aryanization" in Breslau - The "De-Judaization" of a German city and its discovery in the Polish memory discourse . VDM Verlag Dr. Müller, Saarbrücken 2008, ISBN 978-3-8364-5958-7 , cf. P. 101 (Chapter III. Wroclaw became Wroclaw - a city between de-Germanization and the search for local identity. 1. Population exchange and memory breakdown. )
  15. ↑ Ramona Bräu, p. 107.
  16. ↑ Jakub Egit: Grand Illusion, Toronto 1991, p. 44. Quoted from Bożena Szaynok : Jews in Lower Silesia 1945–1950 . In: Marcin Wodziński and Janusz Spyra : (Eds.): Jews in Silesia, Krakau 2001, pp. 213–228, here: p. 218.
  17. ↑ Ramona Bräu: "Aryanization" in Breslau - The "De-Judaization" of a German city and its discovery in the Polish memory discourse . VDM Verlag Dr. Müller, Saarbrücken 2008, ISBN 978-3-8364-5958-7 , pp. 103-109. (2 The utopia of revitalization - rebirth and fall of the Wrocław Jewish community 1945–1968. )
  18. ↑ Szyja Bronsztejn: Z djiejów ludności Żydowskiej na Śląsku Donuym po II wojnie światowej. (“On the history of the Jewish population in Lower Silesia after the Second World War.”) Wrocław 1993, p. 8 ff.
  19. ↑ Szyja Bronsztejn: Ludność Żydowska na Dolnym Śląsku po II wojnie światowej. Nieudana próba utworzenia skupiska. ("The Jewish population in Lower Silesia after World War II. The failed attempt at concentration.") In: Sobotka 1991, No. 2, pp. 259–275.
  20. ↑ Feliks Tych: The Polish Year 1968 . In: Beate Kosmala (Hrsg.): The expulsion of the Jews from Poland 1968. Anti-Semitism and political calculation. Berlin 2000, pp. 65-80.
  21. ↑ Ireneusz Krzeminksi: Anti-Semitism, Socialism and New Consciousness. The far-reaching consequences of March 1968 . In: Beate Kosmala (Hrsg.): The expulsion of the Jews from Poland 1968. Anti-Semitism and political calculation. Berlin 2000, pp. 103-126.
  22. ↑ Ewa Waszkiewicz: Kongregacja wyznania mojżeszowego na Dolnym Śląsku na tle Polityki wyznaniowej Polskiej Rzeczpospolitej Ludowej 1945-1968. (“The Mosaic Congregation for the Doctrine of the Faith in Lower Silesia against the background of the religious policy of the Polish People's Republic 1945–1968.”) Wrocław 1999.