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ReflectionWorld

At home where we are: Salzberg, The Sound of Music and the value of ‘here’

There is a new resonance in the Yiddish word doikayt, literally 'hereness', a worldview that elevates Diaspora Jewish identity
Andrew Wirth
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max reinhardt

A bust of Max Reinhardt, the Jewish theatre director who founded the Salzburg festival (Max Reinhardt Seminar)

Published: 11 August 2026

Last updated: 12 August 2026

En route to a recent trip to Israel I visited Salzburg, home to The Sound of Music. There are no Jews in this tale about the von Trapp family, whose performance at the Salzburg Festival was a ruse to escape Nazis. But the Jewish presence lies just below the surface - and the attitude of Salzburg’s Jews to Austrian culture has a remarkable new relevance for Diaspora Jews today.

The von Trapp family home in the movie, Leopoldskron, was home to the renowned Jewish theatre director and co-founder of the Salzberg Feastival Max Reinhardt.

Reinhardt’s vision was to build “a triumphal arch celebrating Austrian art, with Mozart as its crowning glory, in order to weave a new social fabric based on our shared European heritage”. He believed one could "find redemption in art".  Reinhardt, like writer Stefan Zweig and other Jews devoted to European music and culture, embraced life in the country where they lived.

Zweig had been close to Herzl when he was young, but rejected Zionism. He wrote to Mar­tin Buber that he ​“nev­er want­ed Jews to become a nation again and thus low­er itself to tak­ing part with oth­ers in the rival­ry of nations. I love the dias­po­ra and affirm it as the mean­ing of Jew­ish ide­al­ism, as Jewry’s cos­mopoli­tan human mis­sion.”

Zweig believed the Jews’ ​“sacred mis­sion” was to serve as ​“the gad­fly which plagues the mangy beast of nation­al­ism,” and to work for the ​“dis­so­lu­tion of nation­al­ist ten­den­cies”. “These Jews with­out a coun­try are the best assis­tants of the good Euro­peans of the future.”

There is no English word for this world view but there is a word in Yiddish: doikayt, literally “hereness”.

This word is associated with the Jewish Labour Bund which flourished in inter-war Poland, while Reinhardt and Zweig were active in Salzburg. The Bund believed in building Jewish life where they live. Their slogan “There, where we live, there is our country” might apply equally to the world of Zweig and Reinhardt.

The Bund’s slogan has been appropriated as a voice of moral authority from the past, shouting in solidarity to the current anti-Zionist moment

Of course, the two Jewish “projects” couldn’t be more different. The working-class Jewish Bund pursued socialism, community and Yiddish culture, while the Jews of the Austrian arts world were bourgeois and sought redemption through the embrace of German culture, even when, like Reinhardt, they were self-consciously Jewish.

Yet they shared a secular, utopian and diasporic vision. Both were avowedly anti-Zionist and bet on diaspora life for the Jewish future. The Bund rejected Zionism as a bourgeois, nationalist project that would distract from the fight for Jewish workers’ rights and lead to permanent conflict with Palestinian Arabs. They didn’t believe that a land the size of “the Province of Warsaw” could absorb millions of European Jews.

Tragically, neither cultural belonging nor socialist change protected Jews from the mass movements that engulfed Europe. In 1938, the Nazis confiscated Leopoldskron and erased the Jewish connection with the Salzburg Festival, part of their program of marginalising Jewish artists and musicians - a prelude to physical destruction. Hitler, and then Stalin, eliminated the Bund along with 90% of Polish Jews. Religious Jewish communities, perhaps the most enduring expression of doikayt, perished alongside their secular brothers and sisters.

Israel became home for countless Jewish refugees and, with nearly half of the world’s Jews, a new setting for doikayt. After the catastrophic failure of the pre-war diasporic project and the successful establishment of the state, Zionism has come to form an element of identity for most diaspora Jews. Indeed, many with long-standing involvement with the Bund have come to support Israel, despite opposition to Zionism.

The Bund was wrong that Israel could not absorb millions of Jews. They were right that it would generate ongoing conflict with Palestinians and neighbouring states. As I write in Jerusalem, it is over 1000 days since October 7, and Israel is traumatised, isolated and condemned for its conduct of the war.

In recent years, doikayt seems to have found a new audience. Many diaspora Jews struggle in their relationship with Israel, and despair of her daunting moral and security challenges. Some, particularly younger Jews, have rejected Zionism, invoking the ideals and language of the Bund. Molly Crabapple’s best-seller on the Bund, “Here Where We Live Is Our Country”, has attracted praise but also criticism for misreading the Bundist tradition for ideological purposes.

As Rokhl Kafrissen puts it, the Bund’s slogan has been appropriated as a “voice of moral authority from the past, shouting in solidarity to the current anti-Zionist moment” and doikayt has become a political meme.

The term even made it into Australia’s Royal Commission on Antisemitism and Social Cohesion. If doikayt means anything now, it surely includes Jews being able to participate fully in the society where they live. In the Royal Commission we have heard that Jewish musicians and artists have been marginalised, their participation increasingly conditioned on denying an important element of their identity.

Max Reinhardt lived his last years in the US. In his memoir he wrote “I am a Jew. That says a lot and is the proudest thing I can say about myself.” In 1937 he directed The Eternal Road, his legendary musical pageant about “ the very last moment of Judeo-German culture”. He died in New York in 1943.

Stefan Zweig also fled Europe in the 1930s. In “The World of Yesterday” he wrote of his many famous guests sitting on his terrace (in Salzburg) and how looking out at the beautiful and peaceful landscape, he never guessed that “directly opposite — on the mountain in Berchtesgaden — a man lived who would destroy it all.” He died, by suicide, in Brazil in 1942.

Salzburg’s Jewish community now numbers less than one hundred. There are scattered memorial Stolpersteine (stumble stones) for Salzburg’s murdered Jews, and some placed in Max Reinhardt square to recall the generation of the Salzburg Festival. At its centenary celebration in 2020, the Festival’s Jewish origins and the broader Jewish contribution to Austrian cultural life were formally acknowledged.

In 2021 a footbridge over the Salzach river was renamed after Marko Feingold, a Holocaust survivor and leader of the Jewish community who died in 2019, aged 106. His widow requested that one of the 66 Salzburg street names linked to the Nazis be renamed after her late husband. That request was denied. In 2025 a street named after the Nazi Heinrich Damisch was renamed for Helene Thimig – she was Reinhardt’s wife. At present 65 street names remain on the list.

The Sound of Music was not performed in Salzburg until 2011. The Rodgers and Hammerstein musical, like the Salzburg Festival, reflected the aspiration of Jews (or those of Jewish descent) to contribute to the cultural life of their adopted home. Like the Festival, it has contributed profoundly to the city’s fame and fortune.

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About the author

Andrew Wirth

Andrew Wirth

Andrew Wirth is a medical specialist, a member of the Melbourne Jewish community and an active participant in an egalitarian orthodox shul. He is deeply concerned about the future of Israel/Palestine and contributes to the Times of Israel blogs.

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