Reconstructing for the Future

The digital 3D-reconstruction of synagogues as a possible approach to Jewish built cultural heritage in East Central Europe
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Why do we need scientific 3D reconstructions? If we consider the example of sacred Jewish buildings in East Central Europe, the value of doing so quickly becomes apparent. Buildings that are at risk of collapse or destruction, partially or completely lost can be digitally recreated and become accessible and tangible again.

Background

The Institute of Architecture at the Mainz University of Applied Sciences (AI MAINZ) has long been concerned with the scientifically sustainable digital 3D reconstruction of historic architecture. Through their cooperation with the Bet Tfila - Research Unit for Jewish Architecture in Europe at the Technical University of Braunschweig and the Herder Institute for Historical Research on East Central Europe in Marburg, Jewish buildings in East Central Europe are being created as digital 3D models as part of the academic teaching programme and made freely accessible to the scientific community.
Jewish culture was a central component of East Central Europe until the Second World War. A simple digital enquiry on Wikidata shows that there were more than 1,200 synagogues in present-day Poland alone. A complete analysis of the Jewish built cultural heritage in East Central Europe would therefore represent an enormous challenge, which could only be addressed through collaboration.
This simple method of categorization, which orders objects according to modern national borders and which is also used in monument conservation is useful for achieving an initial overview. However, it does not correspond to the actual conditions under which the buildings were erected in the past.1 This is because the borders in East Central Europe changed significantly both in the course of the early modern period and again following the Second World War. This type of border shift also throws up questions surrounding responsibility, which are very relevant here: who is responsible for the cultural heritage of buildings that were created under a different or earlier rule or administration? Which area of cultural heritage do they fall under, and what kind of scientific or preservation context should they be incorporated into? These questions can be solved far more diplomatically in the digital space than is the case with buildings in situ.2

Difficulty

 
All historical buildings have something in common: they must be used, or they will fall into disrepair. The challenge presented by Jewish built cultural heritage is based on this premise and demands a style of monument protection that is function-oriented, that is, a new kind of use that can be made of former synagogue buildings in order to protect them from decay. As a direct consequence of the Shoah, these buildings were robbed of their actual heritage and function and often abandoned to the passage of time as well as human indifference.
Regarding the more recent history of use of Jewish ritual buildings such as synagogues, mikvahs mikvahs A mikvah or ritual bath, in the Jewish context, describes an immersion bath, where flowing water is used to achieve ritual purity through immersion. In orthodox and conservative movements of Judaism, it is mandatory for a married woman to visit the mikvah after menstruation or giving birth. A woman usually makes her first visit to the mikvah on the eve of her wedding day. These requirements are mainly followed by orthodox women today. Full immersion in the mikvah is a requirement for conversion to Orthodox, Conservative and Liberal Judaism for men as well as women. Tableware is also cleaned in a separate basin in the mikvah before being used in kosher households. , burial halls, kosher abattoirs and bath houses that were of central importance for the Jewish communities at the time, there are five different scenarios:
1.Their actual use was continued. For example, the synagogue in 
Dzierżoniów
deu. Reichenbach (Eulengebirge), pol. Drobniszew, deu. Reichenbach im Eulengebirge, deu. Reichenbach am Eulengebirge, deu. Reychenbach, pol. Rychbach, pol. Rychonek, deu. Reichenbach unter der Eule

Dzierżoniów (population in 2023: 30,614) is a county city in southwestern Poland in the Lower Silesian voivodeship. The city is located on the eastern edge of the Owl Mountains, on the Piława River. It is one of the oldest cities in Lower Silesia which obtained city rights around 1250. Until 1945 it was known under its German name Reichenbach which was initially polonized to Rychbach, while the current name was given in 1946 to commemorate the priest Jan Dzierżoniów, an outstanding Silesian bee researcher

 is still in use in its original context as the centre of the local Jewish community.
  1. They were repurposed for another use that retained their cultural and aesthetic value. For example, the former Tahara house Tahara house Tahara refers to the state of ritual purity in Judaism. For example, dead bodies are considered to be ritually unclean (tuma) in Judaism. Tahara houses are special houses that are located in Jewish cemeteries, where ritual ablutions are performed on the bodies of Jews who have died, in order to restore them to a state of ritual purity before burial. in 
    Olsztyn
    deu. Allenstein, lat. Holstin, lat. Allenstenium

    The city of Olsztyn (population 2022: 168,212) was founded in 1353 as Allensteyn on the Łyna river. Olsztyn is the largest city in Warmia and the capital of the Warmian–Masurian Voivodeship. The city is member of the European Route of Brick Gothic, especially because of its Old Town market sqare and the Castle of Warmian Cathedral Chapter.

    The picture shows a city view of Olsztyn /Allenstein on a postcard from before 1945.

     is no longer used as such but is now a centre for intercultural dialogue (the “Mendelsohn Haus”) and thus continues to be part of the historic townscape.
  1. They were repurposed without taking into account their original purpose. Take, for example, the former synagogue in 
    Działdowo
    deu. Soldau, deu. Soldov, deu. Soldav, . Saldawa

    Działdowo is a county town (population 2022: 20,367) in the Warmian-Masurian Voivodeship in north-eastern Poland.
    Soldau was established in the course of the colonization of the region of Sassen, where the Teutonic Order built a castle near the border with Mazovia in the 14th century. In 1344, the nearby village of Soldav was granted town rights. In 1466, the town found itself in Polish fiefdom territory. Działdowo became a county town in 1525. In Prussia, it lost its district function, which it only regained after being reincorporated into the Polish state in 1920. During the German occupation from 1939 to 1945, the Soldau concentration camp was established here.
    Today, the town is an important transportation hub and a regional cultural center.

    , that was converted into a cinema during the Nazi Occupation, and which is now used as a commercial building.
  1. They remained empty and became – in most cases – increasingly dilapidated or completely ruined. Of the many possible examples, the former synagogue in 
    Kwidzyn
    deu. Marienwerder, lat. Insula Sanctae Mariae, lat. Quedin, lat. Queden, . Kwēdina, pol. Kwidzyń

    The district town of Kwidzyn is located in the Pomeranian Voivodeship in northern Poland. Historically, it lies on the territory of the historical landscape of Pomesania. Even before its final colonization by the Teutonic Order, the first predecessors of Kwidzyn were destroyed. In 1336, the town charter of the city, which now served as the residence of the Pomesanian bishops, was confirmed. Over the next few centuries, the town came under Polish, Brandenburg, Prussian and, at times, Swedish and Russian rule. After the first partition of Poland in 1772, Kwidzyn became a West Prussian border town on the border with Russia (later with Poland). After 1945, the town established itself as one of the most important centers of the Polish paper industry.

     is just one.
  1. Complete, deliberate destruction. For example, traditional timber synagogues were willfully destroyed without exception. One of the numerous possible examples here would be the wooden synagogue in 
    Voŭpa
    pol. Wołpa, rus. Volpa, rus. Волпа, bel. Воўпа

    The present-day Belarusian village of Voŭpa (population 2019: 639) in the Vaŭkavysk district was first mentioned in the 15th century. In the 17th century, it was a royal free city in the Polish-Lithuanian Dual Monarchy. With the Third Partition of Poland-Lithuania in 1795, Voŭpa fell to Russia and lost its town charter in 1831. The strong Jewish character of the village in the 19th century ended with the German occupation during the Second World War. The village was known for its wooden synagogue from the 16th-17th century, which was destroyed during the German occupation.

    . The synagogue was rebuilt in 
    Biłgoraj
    yid. בילגוריי, ukr. Bìlg̀oraj, ukr. Bìlgoraj, rus. Bilgoraj, ukr. Білґорай, ukr. Білгорай, rus. Билгорай, yid. Bilgoray, pol. Biłgora, rus. Bilgorai

    Biłgoraj (population 2023: 18,064) is a district town in Lublin Voivodeship in eastern Poland. It was founded in 1578 as an administrative center in a then sparsely populated part of Lesser Poland as a private town of Gorajski family. Until the 17th century, Biłgoraj was a center of Calvinism; a Catholic church was not built here until the 18th century. Jews were allowed to settle in the town from the 17th century and later made up the majority of the population. With the third partition of Poland, Biłgoraj belonged to Austria, then in 1809-1815 to the Duchy of Poland, and then to Russia (Kingdom of Poland). In the face of industrialization in the 19th century, the town, which was heavily dominated by crafts, lost its importance. After the outbreak of the Second World War in 1939, Biłgoraj was largely destroyed. The German occupiers handed the town over to the Soviet Union for five days on September 28, and after a correction of the border, it was handed back to the Germans. Between 1940 and 1942, a ghetto operated here, the survivors of which were deported to the nearby Belzec extermination camp and killed there. In the 1960s and 70s, Biłgoraj became a regional industrial center.

     for tourism purposes, but no trace of the original building remains in the present-day Belarussian village.

Projects

For the buildings lost under scenario 5, all that can be done is to preserve the memory that they once existed. In order to prevent the situation deteriorating any further, particularly for the buildings in scenarios 3 and 4, it is important to make their existence more widely known, and to draw the attention of the scientific community as well as the public to them. The first step, for the examples in these three scenarios, is to document the buildings as extensively as possible in order to secure that which has been lost as well as that which is at risk of disappearing. A further step that could be taken to draw attention to the threatened buildings would be to highlight the extraordinary richness of the Jewish built cultural heritage in this region as a whole. 
An important prerequisite for the above is international cooperation between different research centres, since the subject involves different disciplines, cultural spheres and administrative bodies.3
Digital documentation and digital 3D reconstruction of historic architecture represent two important methods for achieving this. Digital documentation is the modern version of the classic building survey. A complete data set is recorded in the form of a point cloud of the building using a terrestrial laser scanner (TLS) and, if desired, further surveying methods. 
The digital 3D reconstruction represents the transfer of source material – which can also be the complete point cloud from the digital documentation – to an abstract, digital 3D model.
In the course of the so-called “spatial turn” “spatial turn” Spatial turn refers to the increased preoccupation with (geographical) space in history and cultural studies since the 1980s. This change was prompted by the works of Michel Foucault, and for Eastern European history the book “Im Raume lesen wir die Zeit” (In Space We Read Time, 2003) by Karl Schlögel was particularly significant. in the historical sciences and related disciplines, digital 3D reconstruction has become established as a legitimate method with its own basic scientific principles. The methodology of documented and comprehensible digital 3D reconstruction developed and practiced at AI MAINZ can be applied to the tasks to be completed and questions to be answered in each application.4 A distinction can be made here between (1) a comprehensive 3D reconstruction, (2) a 3D as-built survey and (3) a hypothetical 3D reconstruction.
(1) The comprehensive 3D reconstruction captures and documents a historic construction at a particular point in the past using BIM (Building Information Modelling) compliant modelling software. This type of reconstruction was used, for example, in the project surrounding the new synagogue in 
Wrocław
deu. Breslau, lat. Wratislavia, lat. Vratislavia, ces. Vratislav, deu. Breslaw, deu. Bresslau, deu. Wreczelaw, deu. Wrezlaue, lat. Vuartizlau, lat. Wrotizlaensem, lat. Wortizlava, deu. Brassel

Wrocław (German: Breslau) is one of the largest cities in Poland (population in 2022: 674,079). It is located in the Lower Silesian Voivodeship in the southwest of the country.
Initially under Bohemian, Piast and at other times Hungarian rule, the Habsburgs took over the Silesian territories in 1526, including Wrocław. Another turning point in the city's history was the occupation of Wroclaw by Prussian troops in 1741 and the subsequent incorporation of a large part of Silesia into the Kingdom of Prussia.
The dramatic increase in population and the fast-growing industrialization led to the rapid urbanization of the suburbs and their incorporation, which was accompanied by the demolition of the city walls at the beginning of the 19th century. By 1840, Breslau had already grown into a large city with 100,000 inhabitants. At the end of the 19th century, the cityscape, which was often still influenced by the Middle Ages, changed into a large city in the Wilhelmine style. The highlight of the city's development before the First World War was the construction of the Exhibition Park as the new center of Wrocław's commercial future with the Centennial Hall from 1913, which has been a UNESCO World Heritage Site since 2006.
In the 1920s and 30s, 36 villages were incorporated and housing estates were built on the outskirts of the city. In order to meet the great housing shortage after the First World War, housing cooperatives were also commissioned to build housing estates.
Declared a fortress in 1944, Wrocław was almost completely destroyed during the subsequent fightings in the first half of 1945. Reconstruction of the now Polish city lasted until the 1960s.
Of the Jewish population of around 20,000, only 160 people found their way back to the city after the Second World War. Between 1945 and 1947, most of the city's remaining or returning - German - population was forced to emigrate and was replaced by people from the territory of the pre-war Polish state, including the territories lost to the Soviet Union.
After the political upheaval of 1989, Wrocław rose to new, impressive heights. The transformation process and its spatial consequences led to a rapid upswing in the city, supported by Poland's accession to the European Union in 2004. Today, Wrocław is one of the most prosperous cities in Poland.

, a building by Erwin Opplers (1831–1880), that was completed in 1872 and completely destroyed in 1938. The objective of this large-scale research project was to transfer the synagogue as it was at a given time in history to a 3D model that was as standardized as possible, in order to apply, review and, if necessary, adapt the ISO standard (IFC) used in the construction industry for historic buildings. The historic sources as well as their critical interpretation were recorded with the 3D models in a virtual research environment.
 
(2) The synagogue in 
Przysucha
rus. Pšisuha, rus. Пшисуха, rus. Pschisucha, rus. Pšysucha, rus. Pschisukha

The current district town of Przysucha (population in 2022: 5,393) in Mazowieckie Voivodeship, however, is located in the historical territory of Lesser Poland. The place, known since the 15th century, received city rights in 1715 in the context of the establishment of industry. The new city attracted German, Polish and Jewish settlers, each of whom settled in a separate part of the town, which explains the unusual appearance of a small town with three markets. In the 19th century, the dominant metal industry lost its importance. Przysucha lost city rights in 1869, which were regained in 1958.

 is an example of a building where a 3D as-built survey was used. Here a precise digital 3D documentation (inventory survey) of a historical building was to be transferred to a digital 3D model, in order to serve as the basis for reconstruction work. Following a comprehensive digital building survey of the dilapidated synagogue, this data was used to transfer a standardized 3D model in IFC format to a result that could be used by research and the heritage authorities.
(3) Hypothetical 3D reconstructions are also used in teaching at AI MAINZ together with examples of dilapidated and/or destroyed synagogues. Here the concept of the Scientific Reference Model (SFM) is applied to enable students to deal in depth with the web-based documentation and publication of their 3D models. The focus is on free access to the 3D data using standardized 3D exchange formats (IFC). In these courses, architecture students are taught BIM-compliant modelling software using historical building surveys of partially destroyed synagogues from Eastern Europe. Historical building surveys documenting the pre-war conditions of the buildings at the beginning of the twentieth century are used. The results of these courses, parts of which are also offered to the partner universities in 
Warszawa
deu. Warschau, eng. Warsaw, deu. Warszowa, deu. Warszewa, yid. Varše, yid. וואַרשע, rus. Варшава, rus. Varšava, fra. Vaarsovie

Warsaw is the capital of Poland and also the largest city in the country (population in 2024: 1,863,845). It is located in the Mazovian Voivodeship on Poland's longest river, the Vistula. Warsaw first became the capital of the Polish-Lithuanian noble republic at the end of the 16th century, replacing Krakow, which had previously been the Polish capital. During the partitions of Poland-Lithuania, Warsaw was occupied several times and finally became part of the Prussian province of South Prussia for eleven years. From 1807 to 1815 the city was the capital of the Duchy of Warsaw, a short-lived Napoleonic satellite state; in the annexation of the Kingdom of Poland under Russian suzerainty (the so-called Congress Poland). It was not until the establishment of the Second Polish Republic after the end of World War I that Warsaw was again the capital of an independent Polish state.

At the beginning of World War II, Warsaw was conquered and occupied by the Wehrmacht only after intense fighting and a siege lasting several weeks. Even then, a five-digit number of inhabitants were killed and parts of the city, known not least for its numerous baroque palaces and parks, were already severely damaged. In the course of the subsequent oppression, persecution and murder of the Polish and Jewish population, by far the largest Jewish ghetto under German occupation was established in the form of the Warsaw Ghetto, which served as a collection camp for several hundred thousand people from the city, the surrounding area and even occupied foreign countries, and was also the starting point for deportation to labor and extermination camps.

As a result of the Warsaw Ghetto Uprising from April 18, 1943 and its suppression in early May 1943, the ghetto area was systematically destroyed and its last inhabitants deported and murdered. This was followed in the summer of 1944 by the Warsaw Uprising against the German occupation, which lasted two months and resulted in the deaths of almost two hundred thousand Poles, and after its suppression the rest of Warsaw was also systematically destroyed by German units.

In the post-war period, many historic buildings and downtown areas, including the Warsaw Royal Castle and the Old Town, were rebuilt - a process that continues to this day.

 and 
Łódź
deu. Lodz, deu. Litzmannstadt, deu. Lodsch, yid. Lodž, yid. לאָדזש, pol. Łodzia, deu. Lodsch

The district-free city of Łódź (population 2022: 652,015) is located in the voivodeship of the same name in the center of Poland. The small town, which was insignificant until the 1820s, experienced an enormous boom after becoming the leading industrial center in the Autonomous Kingdom of Poland and one of the most important industrial centers in the entire Tsarist Empire. Because of the dominant textile industry, the town was nicknamed the "Manchester of Poland". However, housing construction and the expansion of infrastructure did not keep pace with the expansion of industry, so that in addition to magnificent palaces, large sections of the city's population lived in precarious conditions, often without sewers and without access to education.

After the end of the First World War, Łódź became part of the restored Polish state. In addition to rebuilding the war-damaged industry, there was also increased investment in improving the living conditions of the city's population. After the German invasion of Poland in September 1939, the city was incorporated into the German Reich and its official name was first changed to Lodz and then to Litzmannstadt. Between 1940 and 1944, the city was home to one of the largest ghettos in the Reich, in which, in addition to almost the entire local Jewish population (around 220,000, around a third of the city's population), Jews from other parts of Poland and abroad as well as Sinti and Roma were interned in a very small space. Only a few people survived the ghetto or the place where they were subsequently deported.
After the end of the Second World War in 1945, Łódź was an intact city. As the largest city in Poland at the time and due to its proximity to the formal but almost completely destroyed capital Warsaw, it functioned as the seat of government for three years.
The crisis in the textile industry began in the 1980s, only to collapse shortly after the political transformation began in the early 1990s. The city plunged into a deep crisis, as a result of which its population fell by 200,000 between 1989 and 2022. Łódź fell from second place in the ranking of the country's largest cities to fourth place after Krakow and Wrocław. In the 21st century, investment in redevelopment, the expansion of transport infrastructure and the cultural sector contributed to a significantly improved image of the city, which is now considered one of the most important locations for education, culture, the design industry and the film industry in Poland.

, are digital 3D models of synagogues that are freely accessible under Creative Commons licenses (CC-BY) within a 3D repository.

Rationale

A digital 3D reconstruction of a partially preserved, re-purposed or completely destroyed synagogue possesses a clear documentary value irrespective of the way in which it was reconstructed. But for what other reasons does it merit special attention as a research method? Although the original cannot be replaced by the model, it represents a kind of rapprochement that has some extremely useful applications.
  1. First, a scientific examination of the buildings with the help of the SRM methodology that has been developed promotes access in a digital space. This is particularly true for buildings in scenarios 3, 4 and 5. Although a digitalization in virtual space cannot stop the further deterioration of these buildings, it at least increases their visibility. Promising reconstructions made by students are reviewed by research assistants and made available online in the form of augmented reality augmented reality Augmented Reality (AR) refers to the visual representation of supplementary information in images and videos that is computer-generated. One area of application is in the broadcasting of football matches on television. There, for example, a virtual offside line is inserted with the help of AR in order to makes the offside lines clearer for viewers. postcards, allowing the 3D models to be experienced by everyone on a small scale.
  2. It also provides more direct access to the complexity of the buildings, which can open up new avenues of questioning in research thanks to the addition of the third dimension. A by-product of this type of digitalization is easier access to the building as well as sources of information about it, since it may no longer be possible to visit or examine the original due to practical and sometimes political obstacles. Thanks to the 3D repository at AI MAINZ mentioned above, such access is also possible without any prior knowledge of 3D modelling.
  3. An equally important point is the fact that 3D modelling makes it much easier to compare architecture in terms of size, construction type, style and material. This classical approach to architectural history will in the future be enhanced by the possibility of addressing machine-supported questions to the 3D model directly, which will itself bring significant advantages.
  4. Although a precise digital documentation – as was the case with the synagogue in Przysucha – would be preferable in most cases, the examination of the objects in the course of teaching, as described above, is also a very worthwhile undertaking. Even the conversion of a two-dimensional historical building survey into a digital 3D model can mean the preservation of the most recent documentation from the risk of complete destruction. Due to political developments, not all Jewish buildings in East Central Europe will be preserved in situ.
  5. Added to this is also a freer approach to historical blurring. A digital 3D reconstruction lifts the hypothetical state of a building out of abstraction and turns it into a concrete basis for discussion; meanwhile, the relevant source material can be subjected to closer scrutiny by comparison.

Example

The former synagogue in 
Ašmâny
lit. Ašmena, bel. Ашмяны, pol. Oszmiany, pol. Oszmiana, yid. ošmʿnʿ, yid. ošmənə, yid. ošmene, yid. os̀mʿnʿ, bel. Ašmena, bel. Ašmiany, rus. Ošmâny

Ashmyany (population 2023: 16,870) is a city in Grodno region, Belarus. It was first mentioned in 1341. In 1384 it was destroyed by the troops of the Teutonic Order, and later became involved in conflicts with the Teutonic Order as well as in internal disputes in Lithuania. Ashmyany was granted the Magdeburg town charter in 1566. In the 16th century, the town was one of the most important centers of Calvinism in Poland-Lithuania. After the Third Partition of Poland-Lithuania, the town belonged to Russia. During the November Uprising, the Russians were 1830 expelled from the city, which was only recaptured in April 1831. Towards the end of the 19th century, Ashmyany was predominantly inhabited by Jews. After the end of the Second World War, Ashmyany became a district town in Poland. From 1939 to 1941, the town was occupied by the Soviet Union. After the German occupation in 1941, a ghetto was set up in Ashmyany, which was dissolved in 1943 and its population was mainly deported to ghettos in present-day Lithuania or killed on site. In 1945, the town was incorporated into the Belarusian Soviet Socialist Republic.

, a small town in the north of present-day Belarus, is a good example for the practical application in teaching of the SRM concept described above. At the same time, this example illustrates how, through the use of digital 3D reconstruction, the knowledge, visibility and accessibility of a historic building can be significantly enriched. The synagogue was extended or rebuilt in its current form between 1908 and 1910. During the Second World War, the building was partially destroyed and misappropriated. This improper use continued in the period following the war. The synagogue was used as bakery, with equipment being installed in the roof space, then for a period as a liquor store, warehouse and later as a garage. In the 1980s the building was supposed to be pulled down, and it is only recent efforts that have given cause to hope for the renovation and further use of the building as a museum or conference centre.5
The digital 3D reconstruction of the synagogue was based primarily on the planning material from an older building survey carried out in 1929. This documents the state of the synagogue prior to its partial destruction and is today stored in the IS PAN. The reconstruction thus essentially reflects the condition of the building as it was in 1929. In addition, modern and historic photographs were consulted for reference. Of architectural interest is the prayer room with its wooden dome, which extends over both floors of the building, and which protrudes far into the roof truss. The prayer room could also be seen from the women’s prayer room in the on the first floor via a round arch.

Former synagogue in Ashmyany, Belarus. Digital 3D reconstruction, section, 2023 AI MAINZ/T. Jalili, CC BY-NC-SA 4.0
Numerous reconstruction measures can still be seen in the façades of the synagogue. First, the current photographs, like the historical images, do not indicate that the façade was ever fully plastered. The decorative elements in the upper story windows of the west facade as well as the surrounding cornice over the outer pilasters pilasters Pilasters are wall pillars that have a base and a capital. with slanted bricks would rather suggest a completely brick-faced building.
On the west-facing main facade there was a wooden porch which has not survived. This symmetrical facade is divided by four brick pilasters of equal width: two at the corners and two next to the main door, which extend right up to the surrounding cornice. While the large, almost floor-to-ceiling round-arched windows of the upper floor are set symmetrically into the facade, the following observations may be made regarding the ground floor: at the outermost area, between the two pilasters, there is another lintel lintel Lintel is used in architecture to describe a horizontal beam found in a wall opening such as a window or a door. It is the uppermost element of a doorframe and serves to support the masonry above the wall opening and to dissipate the masonry pressure. , which points to a bricked-up third window. Between the two preserved windows there are the remains of a further round arch, which might indicate a further portal in the middle of the left half of the façade. The embrasures of the ground floor windows consist of smooth plaster, in contrast to the upper floor windows that are decorated with a segmented brick profile. The main portal behind the former wooden porch consists of a deep segmental arch niche with simple wooden double wing doors. In the post-war period there was a low brick porch on the west façade, presumably replacing the wooden porch. This second porch also no longer exists.
The east façade in its present state also suggests various alterations to the existing construction. The ground floor in particular seems likely to have undergone significant changes, presumably after 1929. Originally this area of the facade, just like the north and south facades, must have consisted of continuous walls without any openings between the pilasters. Massive rectangular embrasures were subsequently added to the upper section of wall in order to create new openings in the ground floor as additional access points to the main room. This had already lost its sacred function by this point. In the middle of the east façade, at the point where today there is a rectangular door, there must have been a niche for a Torah shrine. However, such a niche is not visible on the ground floor plan dated 1929, suggesting that the removal of the Torah shrine from the east wall of the prayer room could also have taken place prior to 1929. Above the location of the former shrine there is still a Mizrah window Mizrah window Mizrah (Mizrach, Misrach, Mizrekh) is the Hebrew term for the geographical East (Hebrew, מזרח).  Synagogues are always constructed facing the Temple Mount in Jerusalem, that is, facing East. The window that faces east is known as the mizrah window. , which is bordered by a brick embrasure just like the upper floor windows of the main façade. As on the main façade, the central area around the Mizrah window is framed by two wide pilasters. In the two wall zones next to the central pilasters there are two further wide segmental arch windows as in the north and south facades. These two windows in the prayer room were trimmed and shortened through the radical remodeling of the east façade. Originally these were probably designed in the same manner as the other main windows of the prayer room. It is not yet clear when this massive remodeling took place.
The roof construction of the synagogue with its wooden decorations represents the outstanding architectural element of the building – at least in contrast to the simple brick façade. This is a double-pitched, hipped roof hipped roof A hip roof or hipped roof is a roof with four sloping surfaces. with a wide wooden cornice, which, together with a further pitched roof structure, results in an overall three-layered roof construction. Originally, and at least until 1925, the roof would have been covered with shingles shingles A shingle is a tile, usually made out of wood or stone, used as a roof covering but sometimes also to cover walls. . In the intervening period (presumably only after 1945) it was covered with sheet metal or copper plate for the first time. The triangular gable triangular gable Triangular gable describes the triangular, upper section of a wall on the narrow side of a building. It is separated from the roof on both sides. of the gabled roof on the west side features elaborately carved lion reliefs, slender wooden supports and an octagonal skylight. These decorative elements are missing on the east side. The carvings represent the only surviving figural decoration on the outside of the synagogue.
When designing the interior of the model, it was decided not to try to create too realistic an impression of the original arrangement. This is largely due to the hypothetical nature of the 3D reconstruction. For example, it was only possible to recreate a rudimentary approximation of the geometry of the wall-mounted fittings. Together with the interior pilasters these comprise the bimah bimah Bimah, bima, almemar or tewa refers to the raised platform in a synagogue that is used for reading from the Torah. The platform is usually reached via steps that are arranged on both sides. In many Sephardic and Orthodox Ashkenazy synagogues, the bima is still located in the centre of the building. In Sephardic synagogues, the whole service is held from the platform. and the Torah shrine Torah shrine The Torah shrine is the shrine in a synagogue where the Torah scrolls are kept. . However, only one historic illustration of the interior is known, that only shows a partial view of the prayer room and only allows a limited reconstruction of the bimah and the Torah shrine.
From the entrance hall one went through a further portal and a wooden double-wing door to the lower prayer room. A staircase leads down to the original floor level, which was about 1m lower than the current temporary wooden floor. Similar to the pilasters in the facades, there are also double offset offset Cranking in architecture refers to the horizontal extension of a structural element (e.g. a cornice) around wall projections, columns or pillars. The projecting cornice is also used for the structural design of wall surfaces and façades. pilasters in the interior, at almost the same place, over which figurative wall paintings (signs of the zodiac) were depicted in a rectangular niche. The west wall of the prayer room had five wide round-arched openings above the continuous cornice onto the women’s prayer room that lay behind it. The ceiling of the double-story room consists of an octagonal wooden dome. On the south and north walls, the remaining portion of the ceiling space is closed off by a flat wooden ceiling. The ceiling would have been colorful throughout, with gold stars on a light blue background and other decorations.
The Torah shrine was – as is typical – in the east wall. A staircase with wooden bannisters led up to the level of the base of the pilasters. It rose above two round-arched niches to the left and right of a narrow staircase. The curtain that covered the niche behind was hung between a simple double-column arrangement with a cranked entablature. One can only make vague assumptions about the shape of the upper part of the structure. It is possible that the Torah shrine was crowned with a round-arched tympanum tympanum In architecture, a tympanum is a pediment decorated with sculptures or accentuated figures or ornaments (reliefs), which is located above the lintel of a doorway. . The shape of the bimah in the centre of the prayer room is equally unclear. On the ground floor floorplan dated 1929, the bimah is shown only as a square with sides of approximately 3.3m and two staircases on the north and south sides. The historic illustration of the interior shows the south-east corner of the bimah. From this it is possible to discern, to a certain extent, the geometric shape of this corner. According to this the bimah was apparently made of stone and did not support the ceiling of the room, unlike in other synagogues we know.
The location of the synagogue in Oszmiana/Aschmjany can be surmised by the surviving building, although the exact condition of the residential block between 1927, 1932 and 1935 is not clear from the three historical maps available. In the map extract dated 1927, the block is completely blacked out. Already at this time there may have been a further Jewish building, represented by the star of David in the east of the city, near the Franciscan monastery. This would support the theory that the synagogue had already been dissolved prior to 1929, which is also suggested by the absence of a Torah shrine in the ground plan dated 1929. However, it could also refer to a former Jewish cemetery. The most precise depiction of the residential block containing the synagogue in the city centre prior to its destruction can be found on the map extract dated 1932. And yet, the building seems to have been deliberately not drawn in at this time. It is also impossible to identify the construction that formerly connected the south facade with the external staircase leading to the women’s prayer room.
The synagogue in Oszmiana/Aschmjany serves here as just one of numerous examples that illustrate the advantages that can be offered by 3D models of Jewish ritual buildings that have been neglected by the authorities responsible for historic monument preservation. It will hopefully have become clear that this level of engagement with a building in the virtual space can bring together the current state of knowledge and offer a graphic approach to its historic architecture.

Outlook

The synagogues researched by the Bet Tfila - Research Unit at 
Elbląg
deu. Elbing, pol. Elbiag, lat. Elbinga, lat. Elbingum, lat. Elbingus

The city of Elbląg (historically Elbing; population in 2023: 112,923) is located in the northern Polish Warmian-Masurian Voivodeship, just a few kilometers south of the Vistula Lagoon and around 50 kilometers southeast of Gdansk. In the Middle Ages, Elbląg was one of the leading Hanseatic cities and one of the headquarters of the Teutonic Order. Its importance as one of the leading ports on Baltic Sea was lost in the 15th century, partly due to silting.
In the early modern period, Elbing was predominantly under Polish sovereignty as part of the so-called "Royal Prussia" oder "Polish Prussia". As a result of the First Partition of Poland in 1772 the city came to the newly founded Prussian province of West Prussia, in 1945 to the then People's Republic of Poland.

 (built in 1824), 
Szczytno
deu. Ortelsburg

The district town of Szczytno (formerly Ortelsburg, population 2022: 22,081) is located in the Warmian-Masurian Voivodeship in north-eastern Poland. The recognition of Ortelsburg as a fully legal town was prevented for a long time by the nearby town of Passenheim (now Pasym). A Prussian garrison was stationed in Ortelsburg shortly after the final granting of the town charter in 1723. Although the town remained in East Prussia after the referendum of 1920, it remained an important center of Polish culture in the German Reich.
Ortelsburg suffered heavy destruction in both the First and Second World Wars. The town has belonged to Poland since 1945. The only police academy in the country, which is located in the town, continues the tradition of the garrison town.

(built in 1924), 
Dąbrówno
deu. Gilgenburg, deu. Ilgenburg, deu. Illenburg, deu. Ylienburg

The village of Dąbrówno (population 2021: 970) is the seat of the municipality of the same name in the Warmian-Masurian Voivodeship in Poland. The former town gained nationwide fame during the First World War due to the victory of German troops over the 2nd Russian Army (August 30, 1914), which was propagandistically referred to in the Third Reich as the "Battle of Tannenberg" - alluding to the battle fought in the same area in 1410, in which the Teutonic Order suffered a defeat against Polish-Lithuanian forces. After the First World War, however, the decline of the small town, which was now on the border with Poland, became apparent. When it became Polish itself in 1945, Dąbrówno lost its town charter.

(built in 1912) and Wrocław/Breslau (White Stork Synagogue), the building plans of which served as the basis for reconstructions in a seminar for students at the Mainz University of Applied Sciences, represent a range of different types of synagogue construction. The most splendid of these is naturally the neoclassical White Stork Synagogue in Wrocław/Breslau, built in 1827–29 and designed by the prominent architect Carl Ferdinand Langhans. Students at the TU Braunschweig traced the building plans for the synagogue as part of a Bet Tfila seminar and created the vectorized vectorized Vectorization is the conversion of raster graphics into vector graphics in the field of computer graphics processing. In contrast to raster graphics, which only consist of pixels, vector graphics consist of lines, circles, geometric figures or curves. If a raster graphic is significantly enlarged, then above a certain scale, the pixels will become visible. If a vector graphic is enlarged, the quality of the image is not affected. basis for the 3D reconstructions. The other synagogues were built in the former territory of East Prussia and, with the exception of the synagogue in in Dąbrówno, have now been completely destroyed. These are all small, unknown rural synagogues, which, as objects of Jewish cultural heritage, are particularly at risk of falling into decay and oblivion. Their architecture tends to be marked by a provincial style. The story of their communities is usually also lost to history, although rural synagogues were a fixed part of the cultural landscape in which they were built. The research into and documentation of these buildings not only contributes to architectural and cultural history, but also enables a better understanding of the history of these places.6
The cooperation between the partner institutions listed above gives such synagogues the attention that they have been missing but that they deserve, and brings them back into academic discussion and teaching as research objects of Jewish cultural heritage. For the deteriorating synagogue in Dąbrówno – and for many others that share its fate – this will presumably be their final opportunity to appear in their former splendor, at least in a virtual space.

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