New Synagogue in Berlin - Essay Example

New Synagogue in Berlin Overview Built between 1859 and 1866, the New Synagogue is perhaps among the biggest buildings in the world, sitting on an expanse of land. Among the Jewish community in Berlin, this church is the main synagogue. The style is of Eastern Moorish resemblance and origin. It resembles the Alhambra. It was the most important architectural design of the late 19th century in Germany. The designer of the building was Friendrich Stuler. He took most of the responsibility as pertains to the building. He designed both the exterior and interior of the building, using mainly the medieval architecture of Rome. The building has defied time, having been constructed in early 20th century, following its demolition in the Second World War. Otto Von Bismark, the Prime Minister of Prussia by then, opened the building in 1866. It is one of the few synagogues that survived Kristallnatch-a revenge attack that involved the Nazi youths. The current building is a reconstruction of the former building. Its street frontage was ruined and the current building is a renovated version of the older building. The entrance has a new outlook; the domes and the towers have been repainted and redesigned, perhaps using the newest architectural designs, this time round blending modern designs and architecture with the mediaeval Roman architecture used before the demolition (Simms 43). Only some few rooms were left behind. The synagogue was meant to serve the growing Jewish population in Germany, especially the immigrants who came from the East. The building had a capacity to house 3000 worshipers in one sitting. The building was also used for public concerts; the most notable being the violin concert featuring Albert Eistein in 1930. The religious services included organ and choir, reflecting liberal developments among the Jewish community then. The building was set ablaze in the infamous Kristallnatch on November, 1938, in the event that saw the Torah scrolls debased, furniture destroyed, and combustible property within the building set ablaze (Simms 98). A brave police officer, Lieutenant Otto Bellgardt, arrived on 10th Nov, the following day and ordered the Nazi mob to disperse, arguing that the building was a historical landmark that was protected. He upheld the law to protect the synagogue from further damage by the Nazi youths. Therefore, the fire was distinguished before it could spread to other parts of the buildings. The New Synagogue remained intact and was rebuilt by the congregation who used the building up until 1940. Apart from prayers, the building was also used for lectures and public events. Other areas within the building were especially reserved for the Jewish community. The congregation used the main prayer hall in 1940, in a series of concerts that were aimed at raising money in aid of poor Jews who did not receive government benefits (Simms 76). Afterwords, services were held no more until further notice. Congeregats later evacuated the building, taking with them their belongings from the shelves. The German army, the Hear, later seized the building for storage of their uniforms and arms. Parts of the building such as the left and parts of the right buildings survived the Nazi attack. Following these attacks, the Jewish worshippers were divided into Eastern and Western formations in order to prevent further persecution by the German Nazi regime at the moment, through a provisional board (Satlow et. al. 98). Architecture of the Building The building is richly ornamented by terracotta. The front elevation of the building; the part facing Ornienburger Straße is shaped in terracotta and bricks. The bricks are grazed and colored to add an aesthetic value. Beyond the building’s entrance, its alignment changes to mesh with the structures that pre-exist. The main dome of the building is eye-catching and perhaps breath-taking. The gilded ribs of the dome offer such an attractive sight to visitors and worshippers. Twin smaller domes that resemble pavilion on both side wings border the dome at the center of the building. At first, the property of the building was not favorably aligned, prompting the adjustments of the building along its slightly turned axis. The New Synagogue is a monument of ancient iron construction. Iron was used on the outside columns of the building; it was used in the construction of the domes, too. Iron was used on the floor structures of the main hall. The building had several divisions; with each division serving a specific function. There was the main hall for worshippers; the rooms for clerics and Rabbis; there were halls preserved for concerts and other functions (Satlow et. al. 134). The New Synagogue reopened in May 1995. The main styles of architecture used were Gothic and Revival Modernism. Now, the New Synagogue has a combination of exotic styles- a Moorish feel. The bulbous and gilded cupula are unique in the skyline. The Moorish architecture inspired the designers of the building. What to See The New Synagogue now functions mainly as a museum, housing exhibits of history of the building and worshippers, fragments of its original literature and the furnishings of the original building. The Sabaths are now held in contemporary additions. The central exhibition parts consist of remnants and architectural fragments that were left from the interior furnishings of the New Synagogue. The documents and displays that the museum houses give an impression of how the Jews in Berlin used to worship. The inner walls and whatever was left of the masonry of the building are secured by glass and steel. The grand plan of the former synagogue is laid out in stone in the open places of the synagogue (Satlow et. al. 79). How Layout Affects Religious Services For a long time, other religious groups looked down the Jews upon. They believed in Judaism, stemming from biblical times. They had always believed in religion as a way of connecting with their God. They wanted to show that they believed in an everlasting and supernatural God. To them, the house of God was supreme and could be built at whatever cost. This is the belief that drove them into building bigger churches. They call their church synagogue. The fact that their protestant religion had been ignored for a very long time, starting from the 13th century until the 19th century, strengthened their resolve to build a church in Berlin, this representing the Eastern block of the Jews and the Orthodox. It was a transformation that had began in the West. The West was more liberal and accepted diversity in religions and religious views; the same case was not true for the Eastern block composed mainly of the Germany (Satlow et. al. 48). The Nazi Germans mainly believed in the fact that the Jews had taken up the jobs that were meant to be theirs. It is this belief that had caused grudges and increasing warfare among the German Jews and the non-German Jews. However, with modernity, the story changed and they were allowed to erect a church in Berlin Germany, being the capital of German. This was a transformation brought about by modernism. The layouts of the church allowed so many people to be accommodated in one sitting, a proclamation of their belief in one God- the supreme God. With this, they had the liberty to appreciate their Rabbis through building spacious churches. Often, the churches had huge entrances so that as many people as possible could get into the church. There were several floors as applies in the case of the New Synagogue in Germany. This allowed several religious functions to be carried out at once. There were cleansing services and, sessions for instance, that were reserved for such activities. Then there were the private sessions where people would receive special prayers (Satlow et. al. 103). The building had Roman architecture; were spacious and were ornamentally decorated as an appreciation to the highest God. Most times, myrr would be burned and the sweet scent was an appreciation to God. Images of God and other superior beings that represented God would be moulded using Gold and other expensive metals. All these were done to appreciate God who was considered the maker of the universe. Money would be donated towards such religious courses that were considered very important. The praises included songs and dance; there were special occasions and dedications that the Jews had. They believed in the Torah. They would recite during special occasions such as the passage of rights from childhood to adulthood. Appreciating God was paramount to them. They had been denied expression of worship for most of the time, until the liberation came and more parts of Europe began appreciating diversity of different faiths (Norich et. al. 42). Music included messages of dedication to God and then tribes of Juda. This is the real essence of Judaism, the main principle that guided the adherents of the faith. The Jews believed in this course. When they were granted the permission by the German authorities to erect a synagogue, they seemed to have given it their all. The building was the second largest synagogue, sitting on several acres of land, having different features and decorations; sculpture of Rabbis and inscribed Jewish beliefs on the walls (Ellis 71). The fact that the building could house so many Jews-3200- showed the efforts that they Jews in Germany put towards ensuring that their religion and orthodox beliefs did not go down the drains (Norich et. al. 91). Music would be played by ornamentally decorated instruments such as harps and flutes. All instruments were dedicated towards appreciation of God and the liberty of the Jewish people. The Jewish practices are among the strictest of all the other religious. Below is a quick look at their religious beliefs and practices: Their religious observances and rituals are grounded by their law halakhah, which is simply translated as the path in which one walks. Of course, that very path must be straight; it means that all Jews must adhere to these rules so that they are considered holy and worthy before God. Their commandments or divine mitzvot, combined with their traditions and practices, are known as Judaism (Norich et. al. 61). The halakhah not only defines the religious views and practices of the Jewish people. It only governs how they live their daily lives in terms of how they carry out themselves and the foods that they can eat so that they live a healthy life. It also defines what they dress and how they are supposed to help the poor and the less fortunate in the society. By observing the halakha, the Jews are showing their gratitude and appreciation to God. God provides them with a sense of identity and makes them sacred, no wonder they built him the great New Synagogue. The Mitzot This entails all the commandments that the Jewish people should abide by in their daily lives. It carries the divine commandments given by God and enshrined in the Holy Book known as the Torah. In total, there are 613 laws that guide the Jews through their daily lives. Rabbinic Law Apart from the 613 laws enshrined in the Torah, the laws incorporate many Rabbical laws. However, these always differ from the 613 laws in that their punishments are less severe. Another difference is in the fact that rabbinical laws can be changed whereas the other laws cannot be changed. The rabbinical version of the law falls into three categories: takkanah, gezeirah and minhag (Norich et. al. 13). The Synagogue Jews worship in churches called the ‘Synagogue’. It came before the destruction of the Second Temple. It became significant to the Jews people when they lost their religious life after the destruction of the temple. It replaced the religious practices of the Torah after the war was lost. The ritual sacrifices that preceded the onset of the Synagogue was replaced by the synagogue. It replaced the teachings, readings and teachings of the Torah. Jewish Worship and Prayer This gives a guide to worshippers on how they should conduct themselves while within the precincts of the church on Sabbath Day. It also serves to give guide to visitors on how they should conduct themselves on the day of Sabbath that is considered holy. Perhaps, this is the most significant rule to Jews from every part of the world. Worshippers from the New Synagogue in Germany believed in this, as well. This is what formed their core beliefs and practices in the New Synagogue (Norich et. al. 18). Keeeping Jewish Dietary Laws In order to stay healthy, it is highly important that the Jewish people keep these laws. Here, what they eat and when they eat them is paramount, and that helps them to stay healthy. One of the Jewish practices that stand out governs the kind of diets they take. The dietary laws are also known as the kashrut. They may be meaningless or puzzling to outsiders, but very meaningful to insiders of worshipper. These are the very practices that were enshrined in the New Synagogue; they were the typical Judaism believers on the Eastern side-Germany. They have been meaningful to all Jews throughout history, even during the biblical times. It shows their obedience to God and contributes to their identity and unity (Norich et. al. 39). The New Synagogue still practices these beliefs to date; they are united during church services. They contribute money that helps the poor through concerts and other income-generating activities that take place within reserved parts of the building. Today, they collect mostly through fee charges that visitors pay at the gate. This money is used to feed the poor and educate the less privileged Jews people in the German society. They do no work on Sabbath day. During this period, people are supposed to serve their God and acknowledge him through presents and gifts (Norich et. al. 74). As in various religions, the practice of Judaism involves a number of diverse kinds of ritual stuff, religious utensils, ceremonial garb and symbolic items express their faith and beliefs. Some of the "Jewish gears” are conventional or customary; but many others still base on specific and unique divine commandments as recorded in the Bible and so highly important (Meyer et. al. 71). Instances of such are the yarmulke, the Star of David; the second includes the tallit, the mezuzah, and the tefilin. Some of these examples help to explore the history, significance and such ritual and how they are associated with various Jewish scripts and objects. Ritual objects The ritual objects in Judaism include the following: Clothes The Jewish men wear a white robe called the kittel while attending Sabbath. They wear Shayt, which is just a wig, but is supposed to make them holy with the hair souls always covered. The Jewish have shawls for prayers and fringes; these are called the Tzitzit and the Tallit; there is the Tefilin. Women wear a head covering called Tichl. They also have skullcap, which protects skullcap as they pray. At the New Synagogue, visitors will be sure to see unleavened bread (Matzah), candelabrum (Menorah), and Mezuzah (doorpost scroll) (Ellis 76). Inside the Synagogue, the following objects will most likely be available: the Ark and its accessories, platform, divider, musical instruments, Torah scrolls, Torah pointer and accessories. Wrapping it all up will be the Ten Commandments. On wedding days, the chuppah (Wedding Canopy), Dreidel, Get (divorce document), prayerbooks for Passover (Haggadah), Matzah (Passover Bread), Ketuba (the marriage contract), and the sukka (booth for Sukkot) will be seen. The Jewish music, most collections of which are available in the museum, includes uplifting songs for Passover such as the popular Chanukah and the 52 Shabbats. The music illustrates their cultures and traditions. The music they play depicts their beliefs and unique way of life, religious life, and are usually played during major occasion such as on Sabbath day and other occasions when they congregate towards a common course (Meyer et. al. 19). The culture and traditions have been carried throughout different generations by storytellers, some of which are documented in the museum; through Torah teachings passed on the children and the younger ones, and through special events such as the passage of rights. Among the Jews, children who are thirteen years of age are considered as adults. During such ceremonies, they recite special readings read to them by teachers and guardians. Art and music connect to theology is the sense that they are used to draw the worshipper nearer to the being of worship-God. It helps the messages to sink in and have a profound effect on the worshipper. They help to emphasize the connection between God and the Jews. Such was the case when the New Synagogue was set ablaze by the rowdy Nazi youths. In fact, the museum now acts as a preservation of culture of the Jews people and acts as a symbol of unity to all Jews all over the world (Meyer et. al. 103). Most importantly, a religious preservation has succeeded through all ages and weathered many storms. Every year, Jews from different parts of the world come to visit the New Synagogue that is now a museum. Each year, they come to witness the unity of the Jews fraternity. It reminds them of the long walk, the perseverance and the relentless they have had all over the ages (Meyer. et. al. 103). Here, the teachings of Torah, the commandments and all the elements of Judaism are passed down to them. They fellowship, dance and listen to the acoustics and music that define their culture. They have a holy communion with God; the God that they believe has preserved the tribes of Israel and Judah throughout the ages they have been in existence. The Ark, for instance, is a symbol of the covenant that they signed with God several years ago, and a reminder of the long walk they have had with their God (Meyer et. al. 65). The Ark is preserved in a special building that is ornamentally decorated; the commandments are engraved on the walls of the New Synagogue. The Passover is conducted every year. They worship God through songs and praises; through harps and violin and other more modern acrostic instruments. The Jews wear the white robes and religious garments, although now due to modernity, they have included other religious garments that were not traditionally approved (Ellis 64). It represents a new wave of liberation; and the acceptance that religions can be blended with modernity-without losing the original intent and goal. Religious all over the world have undergone tremendous changes- a transformation that begun many centuries ago. Today, the New Synagogue, the Jewish Museum, together with the Holocaust memorial and significant landmarks of the Jews people, it is the largest worshipping centre among the Jews in Berlin (Ellis 43). In literal sense, it is a symbol of unity among the successful Jews. With more than 2 million Jews in Germany, Berlin acts as a center of liberal Judaism. It is home to Cantrum Judaicum Foundation. This institution preserves the Jewish memories following the infamous events that led to the collapse of the original New Synagogue. In the Museum, Scrolls and Torahs that were excavated in the early 1989 are available so that even future Jewish populations can have a feel and taste of their unique culture that has defied all odds. Conclusion The New Synagogue in Berlin Germany is a true preservation of Judaism. A museum was constructed at the synagogue so that future Jews populations will remember their origin. Religion is an important unifying factor. It expresses the traditions and cultures of a particular group of people. Such was the case with Jews in Germany, being among the highest populations of Jews in the East as opposed to the West. It shows liberalization and transformation of religion. Moreso, it is an expression of Judaism and Orthodox. Architecture, music and arts were used to express the unity, inclusiveness and traditions of the Jews. This paper has exhausted how the unity and sense of identity was achieved. Work Cited Ellis, Marc H. Toward a Jewish Theology of Liberation: The Challenge of the 21st Century. Waco, Tex: Baylor University Press, 2004. Print. Meyer, Beate, Chana C. Schütz, and Hermann Simon. Jews in Nazi Berlin: From Kristallnacht to Liberation ; [accompanies Exhibition Held at the Stiftung "neue Synagoge Berlin-Centrum Judaicum" in 2000]. Chicago [u.a.: University of Chicago Press, 2009. Norich, Anita, and Yaron Z. Eliav. Jewish Literatures and Cultures: Context and Intertext. Providence, R.I: Brown Judaic Studies, 2008. Print. Satlow, Michael L. Creating Judaism: History, Tradition, Practice. New York: Columbia University Press, 2006. Print. Simms, Valerie. New Synagogue: A Holocaust Remembrance : Berlin, Germany, 2005. Print. Read More