SHIFRA BERG . THESIS FINAL BOOKLET . SPRING 2020 TABLE OF CONTENTS Introduction Project Overview & Identification Research Background & Justification Case Studies Survey Results Programming User Groups Human Factors/Behavioral Concerns Design Considerations Activity Area Analysis Occupancy Analysis Chart Building Code Analysis Site Criteria Neighborhood Final Presentation Set Inspiration Package, Process Work, Drawings and Renderings, FF&E Citations Bibliography INTRODUCTION Project Overview & Identification Project Identification: Pluralistic synagogue to unite all Jews under one roof and advance their spirituality, through the incorporation of greenery and natural light Purpose: The Jewish community at large is moving toward a more diverse and connected future. This integrated synagogue prototype will help Jewish communities across the world achieve this goal, while also saving money on rent and simplifying security needs. This thesis explores the future of the Jewish community, through a full design of a synagogue space. There are real questions that need answering in the Jewish world today regarding pluralism, spirituality and sustainability, which this thesis works through using design as a vehicle for change. One of the major issues today in the Jewish community at large is insularity. Each sect is somewhat unwilling to interact with the other, which can breed an attitude of antagonism and dissociation. Pluralistic spaces, which are those that intentionally welcome all Jews, can help repair the relationships between the various denominations of Judaism and help the future generation be more accepting of those different from them. The following questions have been considered in the research and design process of this pluralistic synagogue. ● How can this space be designed to promote diversity within the Jewish community? ● How can the three sanctuaries be designed uniformly to promote unity and equality among the denominations? ● How can this synagogue reflect the future of Judaism and be a place for future generations, while still remaining true to traditional values and themes? ● How can nature, as well as Jewish symbolism, be incorporated into the design to create an ideal prayer environment for the present and future of Judaism? ● How can this new type of synagogue help reinvigorate the prayer and community experience? Can a synagogue like this compel detached Jews to return to services? RESEARCH Basic Principles of Judaism Before delving into synagogues, it is important to introduce the basic principles of Judaism in order to understand the community which this synagogue serves. Judaism is the ethnic religion of the Jews, encompassing the collective religious, cultural and legal tradition and civilization of the Jewish people (Schiffman, 3). Abraham, who is considered the first Jew, promoted the central idea of the Jewish faith: that there is one, omniscient God. (United Religious Initiative). All future generations of the Jewish people descended from Abraham, through his grandson Jacob’s line. Jewish people believe God revealed His commandments to them at Mount Sinai, which are detailed in the Torah (United Religious Initiative). Jews believe that there is a single God who not only created the universe, but who also continues to work in the world. Judaism is less hierarchical than other religions, proposing that every Jew can have a personal relationship with God, irrespective of a clergy or messenger system. Above: An open Torah scroll The Three Major Sects Orthodox- Orthodox Judaism is the overarching term for traditionalist branches of Judaism, including Modern Orthodox, Ultra Orthodox, and many gradations in between. The most vital theological belief in Orthodox Judaism is that the Torah, both Written and Oral, was literally revealed by God on Mount Sinai and faithfully transmitted ever since. Orthodox Judaism therefore necessitates a strict observance of Jewish Law, or halacha , which governs all aspects of daily life. Orthodox synagogues include a mechitza , or divider between men’s and women’s seating sections, following the halacha that men and women are to be seated separately during prayer services. This is intended to promote focus in praying and minimize distractions by the opposite gender (Jewish Virtual Library). Above left: An Orthodox wedding ceremony Conservative- Conservative Judaism works to combine a positive attitude toward modern culture, acceptance of critical secular scholarship regarding Judaism's sacred texts, and commitment to Jewish observance. The denomination holds that the halachic process reflects the Divine will. Unlike Orthodox Judaism, however, it maintains that decisions on Jewish Law are largely determined by the practices of Klal Yisrael (the whole of the [observant] Jewish community) (Jewish Virtual Library). Seating is separate in some Conservative synagogues, but mixed in many. There is equal female involvement in leading most Conservative services as well. Above: A group of rabbinical graduates from the Jewish Theological Seminary (central institution of Convservative Judaism) Reform- Reform Judaism is the most liberal of the major movements within Judaism today. It started in the 1800s in Germany, and sees Judaism more as a rational religion that can adapt to modern times as needed. Unlike the Orthodox and Conservative sects, Reform Jews view the Torah and its laws as historical relics that don’t hold governance over modern Jewish life. The denomination also stresses equality between the sexes and progressive views on social issues (Jewish Virtual Library). In Reform synagogues, seating is mixed, and there is often musical accompaniment to the service. In many sanctuaries, the bimah (platform from which the Torah is read), faces the congregation instead of the ark. Above: A Reform prayer service involving music and children’s involvement. The bimah facing the congregation can be seen in the background. Jewish Demographics Anyone born to a Jewish mother is considered Jewish by Jewish law. Today nearly fourteen million Jewish people live all over the world (United Religious Initiative). The enlarged Jewish population–which includes people with full or partial ancestry–tops 20 million, based on estimates taken in 2017 (World Population Review). Approximately half of them live in the United States, one quarter live in Israel, and a quarter are still scattered around the world in countries in Europe, Russia, South America, Africa, Asia and other North American and Middle Eastern countries (United Religious Initiative). In the Pew Research Center’s 2013 study entitled, “A Portrait of Jewish Americans,” Reform Judaism remained the largest American Jewish movement, at 35 percent. Conservative Jews were 18 percent, Orthodox 10 percent, and groups such as Reconstructionist and Jewish Renewal make up a combined 6 percent. Thirty percent of Jews do not identify with any denomination (Pew Research Center). The Case for Pluralism The number of practicing Jews is declining worldwide, synagogue membership is at a new low, and denominational differences heightened by inter-sect fighting and internal disagreement, has driven many Jews away from traditional observance and belief. A new concept has emerged in the Jewish world, that can offer solutions to heal much of this strife (The Times of Israel). Pluralistic Judaism means being open and welcoming to Jews of all backgrounds or none. Traditionally observant Jews are respected and made to feel at home alongside Jews who are new to, or returning to synagogue observance (The Times of Israel). Pluralistic Judaism does not distinguish between those who are born Jewish and those who are Jews-by-Choice (The Times of Israel). The establishment of the Hebrew College Rabbinical School (2003) in Newton, MA is a prime example of this commitment to intrafaith community building. Hebrew College is the only non-denominational rabbinical school that accepts Jews of any level of observance, creating a pluralistic learning environment for training the Jewish leaders of the future. Many American Jews also study at the Pardes Institute of Jewish Studies in Jerusalem which accepts Jews from all backgrounds for various terms of study (The Pluralism Project, Harvard University). As these emerging Jewish leaders are graduating from pluralistic programs and taking up professional positions in the broader Jewish community, the spread of Pluralistic Judasim is becoming more commonplace. Additionally, the widespread success of the Hillel International movement, which runs Jewish life centers and programming on hundreds of college campuses across the world, has contributed to more young Jews experiencing pluralism. However, this exposure typically starts and ends in college for most young people. Many are raised in homogenous communities, arrive at college and embrace the pluralistic atmosphere of Hillel, but then end up settling in homogenous communities once again when they begin to raise families of their own. The approach of Congregation Or Chadash changes that phenomenon, promoting pluralism as an inherent value for communities and family rearing—not just something to try in college. Rabbis who believe in the essentiality of pluralism would be vital for this synagogue to succeed. Synagogues Historically Versus Today Throughout their long and rich history, Jews have built synagogues to serve as the sacred and social centers of their communities. While synagogues existed in ancient Israel, they became more prevalent and necessary after the destruction of the Second Holy Temple in Jerusalem, as prayer services replaced the animal sacrifices that were brought at the Temple (Stolzman, 15). The word ‘synagogue’ comes from the Greek synagein , meaning ‘to bring together,’ which reflects the synagogue’s historic role as a place of gathering for Jewish communities. The synagogue had three purposes historically: house of worship (“Beit Tefila”), house of assembly (“Beit Knesset”), and house of study (“Beit Midrash”) (Stolzman, 15). These three functions ring true today, and synagogues continue to serve these roles for their communities. In many contemporary Jewish communities, however, synagogues include more amenities than they did in the past. Examples include schools, libraries, kitchens, offices, social halls, gyms, and more, which attract and serve community members. This idea of a “synagogue center” interestingly mirrors the usage of synagogues in ancient Jewish communities, but wasn’t seen as much in the eighteenth and nineteenth centuries (Gruber, 18). Above right: A simulated rendering of the Second Temple Spiritual Placemaking: Louis Kahn’s Synagogue Architecture Louis Kahn, one of America’s most renowned architects of the twentieth century, shifted the paradigm of American synagogue design with his introduction of the open plan. His use of beautifully sculpted concrete and emphasis on bringing light into the space has inspired countless other synagogue architects since. I was inspired by these ideas in my design, and worked on achieving the same monumental light in my space. Nature and Spirituality In today’s world of incessant notifications from our phones, increased social isolation and heightened political divide, it has become more difficult to find moments of spiritual transcendence than ever before. The effects of modern society can be damaging to one’s spiritual growth, as they drive people away from the environment around them (Yachana). Humans are hardwired to find nature calming, whereas technology, on the other hand, has been shown to increase anxiety and interrupt sleep (Yachana). Linking spiritual experiences to nature has been shown to enhance spirituality and connection to God (Yachana). Experiencing nature’s immensity contributes to an increased appreciation for God’s creations; seeing the vast web of natural life boosts the feeling of interconnectedness and elicits a sense of belonging; and the universally-accepting quality of nature as a setting contributes to the discovery of an authentic self (Yachana). Interestingly, while individuals feel more spiritually connected in nature, this can also be used as an excuse not to attend organized prayer services at a synagogue (Pew Research Center). Therefore, Congregation Or Chadash incorporates biophilic design principles, including visual connections with nature and light conditions varying from dynamic to diffuse. The space is designed to bring nature indoors, creating an oasis in the heart of urban Center City, and ultimately enhancing spiritual connection in the prayer space. Economic Factors Statistics have shown that over the past two decades, membership has declined across the United States, forcing many synagogues to merge and even close permanently (Pew Research Center). To avoid these outcomes, many houses of worship are striking deals with developers in order to stay afloat (Haaretz). Some have sold their “air rights”—allowing for construction atop their structures—or in some cases sold their buildings entirely to make way for demolition. Shockingly, some of the most iconic synagogues in what was once the epicenter of Jewish life in America, the Lower East Side of Manhattan, have entered the luxury condo market in order to make ends meet (Haaretz). Three luxury condo apartments—two with original stained-glass windows, and ranging in price from $2.95 million to $4.395 million—now sit on top of the Anshei Meseritz synagogue (Haaretz). Therefore, combining multiple denominations under one roof reduces operating costs for all. While historically, each group has occupied its own site entirely, the pluralistic model dramatically reduces rent cost, as well as staffing needs. Since Congregation Or Chadash is not a merger of several congregations, but rather an intentionally crafted conglomerate, administrative, custodial, kitchen and childcare staff would be shared, saving the synagogue significant amounts of money. Above: A rendering of the penthouse at 415 E. Sixth St., which now sits atop the historic Anshei Meseritz synagogue Security The American Jewish Committee (AJC), a Jewish advocacy organization, recently released the results of its 2019 survey of 1,283 American Jewish respondents on the topic of “Antisemitism in America.” It found that nearly a third of those polled have “avoided publicly wearing, carrying or displaying things that might help people identify them as Jews.” A quarter of respondents said they avoid places, events or situations out of concern for their safety or comfort. 2018 had the third-highest totals for assault, harassment and vandalism against Jews since the Anti-Defamation League started tracking such incidents in 1979, according to the organization. There were a total of 1,879 attacks against Jews and Jewish institutions across the country, according to the ADL’s report. Furthermore, Jews were the most frequent target of hate crimes toward people in New York, Los Angeles and Chicago in 2019 (ADL). The AJC survey suggests Jewish Americans are feeling the impact of these antisemitic attacks. Nearly nine out of 10 say anti-Semitism is a current problem in the US, and 72% say they do not approve of the Trump administration’s handling of the threat, according to the survey (CNN Wire). With security concerns for Jewish communities and their religious buildings clearly on the rise, it is vital that they remain as secure as possible. More synagogues than ever are investing in security teams, or even training their own members to serve in these positions. The pluralistic synagogue model, in which everyone is united under one roof, simplifies security needs immensely, as there is only one site to secure as opposed to several throughout a given neighborhood. Case Studies Case Study 1: Beth Sholom Congregation Beth Sholom Congregation in Elkins Park, PA is the only synagogue designed by Frank Lloyd Wright. Completed in 1959, the main sanctuary holds 1,020 people and the second sanctuary holds around 250 people. The building type is Assembly, A-3, intended for worship. This Conservative synagogue has been described as a "startling, translucent, modernist evocation of an ancient temple, transposed to a Philadelphia suburb by Frank Lloyd Wright” (Beth Sholom Congregation Website). The biblical story of the Jews’ receiving the Torah on Mount Sinai relays that the mountain was held over the people’s heads, creating an awe-inspiring, unforgettable experience. Wright himself said the building projects skyward like a "luminous Mount Sinai" (Beth Sholom Congregation Website), because of its larger-than-life scale and mountain-like tented roof. The triangular shape of the building is carried throughout virtually every interior element, including the ark, bimah , ner tamid , hallway light fixtures, and even down to details as small as the door handles. Therefore, the building as a whole is saturated with Jewish symbolism, without relying upon any applied decoration or literal iconography. The design is considered by critics to be the "most expressive" design drafted in Wright's career for any house of worship (Beth Sholom Synagogue Website). It was designated a National Historic Landmark in 2007 for its architecture, and no modifications have been made to the exterior since initial construction. Architectural details include steeply inclined walls of translucent corrugated wire glass and a ceiling modeled out of fiberglass. The translucent material choice for the ceiling creates a unique experience for the worshipers inside, as the glass panels and metal reflect the building’s surroundings—the rain, the clouds, and the setting sun become the environment of the architecture itself. The natural environment becomes one with the interior, which enhances the congregation’s connection to God through nature. The roof is 110’ from floor to ceiling, giving the impression of the roof rising towards the heavens. At night, the entire building is lit up by interior artificial lighting, which creates a glowing monument that can be viewed even from far away. Case Study 2: Harvard Hillel Rosovsky Hall Harvard University’s 19,500 square foot Hillel Building, located in Cambridge, MA, was completed in 1994 by renowned architect Moshe Safdie. The Assembly-type building includes multiple sanctuaries, classrooms, an outdoor courtyard and Harvard’s Kosher dining hall, all of which serve Harvard’s Jewish community pluralistically. This model is directly related to the synagogue I designed, as it unites the various Jewish denominations under one roof, yet still allows for separate services. It also centers around an outdoor courtyard, which is an important element of my design as well. This impressive building is located in the heart of the undergraduate campus, off of Harvard Square. According to the building’s architect, Moshe Safdie, “The building's centerpiece is a circular courtyard defined by three skylit, vaulted spaces that open onto Plympton Street. The versatile green space, enclosed by load-bearing steel columns, can accommodate a sukkah during festivals.” On the building's ground floor is a student lounge, dining hall, and a multi-purpose room. Upper floors feature a library, offices, and multi-purpose rooms for worship and meetings. Clad with brick and pre-cast concrete, the building has a leaded copper roof. The outdoor gathering space is open on the public side and sits slightly above street level, which keeps the space engaged with its local surroundings, while still providing a sense of security inside. Skylights bring a wash of natural light into the building and animates the interior rooms, especially the sanctuaries. The two main prayer spaces on the second floor have excellent sight lines to one another, looking across the outdoor courtyard. This provides a sense of unity between the two spaces, which in turn contributes to a sense of community among the various groups that pray there. This concept is one that has proven to be relevant for the design of Congregation Or Chadash. Case Study 3: Chapel of St. Ignatius The Chapel of St. Ignatius, the Jesuit Chapel for Seattle University, is located in Seattle, WA. The 6,100 square foot space was completed in 1997 and is building type Assembly, A-3, intended for worship. Designed by Steven Holl Architects, the building was conceived as “seven bottles of light in a stone box.” Each volume of light reflects a part of Jesuit Catholic worship service, such as the south facing light corresponds to the procession, a fundamental part of the mass. The city-facing north light corresponds to the Chapel of the Blessed Sacrament and to the mission of outreach to the community. Because in the Jesuits’ "spiritual exercises", no single method is prescribed, a unity of differences is gathered into one through the form and light of the building. The light is shaped in different volumes emerging from the roof whose irregularities work to achieve different qualities of light. The East facing, South facing, West facing and North facing volumes all gather together for one united ceremony. At night, which is the particular time of gatherings for mass in this university chapel, the light volumes are like beacons shining in all directions out across the campus. Survey Results In order to gather real-world data of what makes a space feel sacred to them, I created a short survey and circulated it on social media to my friends and family. The results helped me confirm that my chosen design direction in fact mirrored how the majority of people in my network envisioned their ideal prayer environment. The results are illustrated below. Which of these spaces, from an aesthetic perspective, would you most like to pray in? To you, what is the most important aspect of a prayer space’s design? (If you had to choose just one...) That it’s filled with light That it’s cozy/inviting That it’s symbolic That it’s beautifully ornamented PROGRAMMING User Groups ● Primary ○ Congregants (members of all ages- newborn through elderly, people of different abilities, primarily Jewish users, but all ethnicities/religions welcome) ■ Who will be in attendance? The Pew Research Center’s 2013 study, “A Portrait of Jewish Americans,” suggests that Jewish identity is changing in America, where one-in-five Jews (22%) now describe themselves as having no religion (Pew Research Center). Additionally, 62% of American Jews say being Jewish is mainly a matter of ancestry and culture, while just 15% say it is mainly a matter of religion (Pew Research Center). This reflects the growing shift toward secularism within the Jewish community at large. A change in the religious self-identification of the broader U.S. public mirrors what the study found in the Jewish community. Religious disaffiliation among Jewish Millennials ages 18-29 came out to a whopping 32% (Pew Research Center). The data also suggested that rates of intermarriage have risen substantially over the last five decades, from 17% before the year 1970, to 58% between 2005-2013 (Pew Research Center). Millennials are even more likely to intermarry, as rates continue to steadily increase. All of these findings point to a Millennial and Gen Z group that is less likely to attend a typical, traditional synagogue (or attend synagogue at all). A pluralistic environment is ideal for a new generation that has spouses of various religions, diverse family structures and more of a cultural connection to Judaism, rather than one that is solely religious. It enables congregants to choose the service that they feel the most comfortable attending, and shifts the focus off of sectarian issues.