Vanished Torah Arks in Medieval Synagogues and Their Presentation

arts

Article Disappearance on Display: Vanished Torah Arks in Medieval Synagogues and Their Presentation

Maria Stürzebecher

Dezernat Kultur und Stadtentwicklung, 99084 Erfurt, Germany; [email protected]

Received: 29 March 2020; Accepted: 4 May 2020; Published: 20 May 2020

Abstract: In planning the museum in the medieval Synagogue in Erfurt more than 10 years ago, there was one big problem: the building had gone through many changes over the centuries, which wiped out almost all traces of the synagogue’s use. The Bimah was destroyed, presumably during the pogrom on 21 March 1349. By converting the former synagogue into a warehouse (following the pogrom), a big gateway was inserted into the eastern wall, at the place of the former Torah Ark. Only the light cornice is still recognizable on the synagogue’s walls. To ﬁnd an adequate solution for displaying the vanished Torah Ark in the Old Synagogue in Erfurt, we compared examples in other locations in Europe, suggesting the presentation eventually chosen for the Old Synagogue of Erfurt.

Keywords: synagogue; Torah Ark; medieval; museum; reconstruction

When work on the museum concept for the Old Synagogue in Erfurt was started in 2007, it was indisputable that the building’s history and function would be one main topic in the upcoming museum.1 But this caused one of the biggest difficulties for the didactic work. Although the building itself is preserved in a very good condition (Figure1)(Altwasser 2009)—unusual for medieval synagogues—almost everything of the interior is lost; especially those features which make a synagogue a synagogue. This did not just happen in the 19th and 20th century. Already, by converting the building into a warehouse after the devastating Pogrom of 21 March 1349, when all Erfurt Jews were murdered,2 the building structure became a totally new one. For the warehouse, the main prayer room was split up into several storeys with two solid timber ceilings. Additionally, the new owner fitted in a vaulted cellar, which destroyed the Bima, the steps towards the Arc and all traces that could be found in the floor. The lighting cornice was spalled off and the original portal of the synagogue was walled up. Instead, two large gateways were inserted to enable a carriage to drive directly into the ground floor of the warehouse (Figure2) (ibid., pp. 84–94). One of these gateways presumably destroyed the Tora Ark: it is located in the middle of the eastern wall, the wall which points to Jerusalem. It is assumed that this gateway was placed here on purpose to erase the most important part of the former synagogue, the Torah Ark.

1 See for the museum concept: (Ostritz 2009, pp. 228–34, esp. p. 230). 2 On basis of various sources the course of the pogrom was reconstructed, see (Weigelt 2016).

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FigureFigure 1. Medieval 1. Medieval Synagogue Synagogue of of Erfurt, Erfurt, Western Western Façade Façade (A (Albrechtlbrecht vonvonKirchbach, Kirchbach, used used with with permission). permission).

Figure 2. Gateway in the Eastern Wall (Maria Stürzebecher). Figure 2. Gateway in the Eastern Wall (Maria Stürzebecher). Against this background, the crucial question before creating the museum was how to explain Against this background, the crucial question before creating the museum was how to explain a a synagogue in a room like that, without any typical furnishing—without the Bima and the Torah Ark, synagogue in a room like that, without any typical furnishing—without the Bima and the Torah Ark, the most important item in a synagogue room? At least, Elmar Altwasser, who examined the history of the most important item in a synagogue room? At least, Elmar Altwasser, who examined the history the building, could identify some artefacts from the synagogue interior: in the cellar, he discovered three of the building, could identify some artefacts from the synagogue interior: in the cellar, he stones, which probably originally belonged to the Bima, and enabled him to propose a reconstruction discovered three stones, which probably originally belonged to the Bima, and enabled him to of it (ibid., pp. 56–59).3 In the northern wall, he identiﬁed a stone with tracery ornaments in secondary propose a reconstruction of it (Altwasser 2009, pp. 56–59).3 In the northern wall, he identified a stone use as a former part of the Torah Ark (Figure3) and delivered a reconstruction of the shrine as well with tracery ornaments in secondary use as a former part of the Torah Ark (Figure 3) and delivered a (Figure4) (ibid., pp. 59–61, ﬁg. 400). Although this reconstruction is not indisputable, to date there is reconstruction of the shrine as well (Figure 4) (Altwasser 2009, pp. 59–61, fig. 400). Although this reconstruction is not indisputable, to date there is no other, and we are still working with it. But how to communicate this reconstruction (or any other) in the museum? 3 For another possible reconstruction, see (Altwasser 2012, p. 54). Another reconstruction variant by Simon Paulus, which is more based on the longitudinal rectangular models of the Middle Ages and early modern times, was presented at the special exhibition shown in the Old Synagogue in autumn 2018.

3 For another possible reconstruction, see (Altwasser 2012, p. 54). Another reconstruction variant by Simon Paulus, which is more based on the longitudinal rectangular models of the Middle Ages and early modern times, was presented at the special exhibition shown in the Old Synagogue in autumn 2018.

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Artsno 2020 other,, 9, x FOR and PEER weare REVIEW still working with it. But how to communicate this reconstruction (or any3 of other) 12 Artsin the 2020 museum?, 9, x FOR PEER REVIEW 3 of 12

Figure 3. Northern Façade (Albrecht von Kirchbach, used with permission). Figure 3. NorthernNorthern Façade (Albrecht von Kirc Kirchbach,hbach, used with permission).

FigureFigure 4. Reconstruction 4. Reconstruction of the of theTorah Torah Ark Ark (Elmar (Elmar Altwasser, Altwasser, used used with with permission). permission). Figure 4. Reconstruction of the Torah Ark (Elmar Altwasser, used with permission). WeWe chose chose the the original original place place of the of the Torah Torah Ark Ark in inthe the former former synagogue. synagogue. To Tofind ﬁnd a solution a solution to deal to deal withwith the the disappearance, disappearance, wewe comparedcompared other other examples examples in former in former or still-working or still-working medieval medieval synagogues We chose the original place of the Torah Ark in the former synagogue. To find a solution to deal synagoguesin Central in Europe. Central Europe. with the disappearance, we compared other examples in former or still-working medieval EvenEven if every if every example example is isdifferent diﬀerent in in place, place, pr preservationeservation andand condition,condition, thesethese can can be be divided divided into synagogues in Central Europe. intoseveral several categories: categories: Even if every example is different in place, preservation and condition, these can be divided • intoStill several intact categories: and/or working synagogues with existing Torah Arks. • Synagogues which are functioning as museums, with or without Torah Arks. • Still intact and/or working synagogues with existing Torah Arks. • Synagogues which are functioning as museums, with or without Torah Arks.

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Still intact and/or working synagogues with existing Torah Arks. • Synagogues which are functioning as museums, with or without Torah Arks. • Mostly intact synagogues, which are today in other use as residential buildings, concert halls, • meeting places, etc. Synagogues which are not intact but preserved in their basic structure (some including traces of • Arts 2020the, Ark).9, x FOR PEER REVIEW 4 of 12 Vanished synagogues which are remembered in modern synagogues, museums or similar •• Mostly intact synagogues, which are today in other use as residential buildings, concert halls, institutions somewhere else, using fragments of Torah Arks meeting places, etc. Only• Synagogues a few medieval which synagogues are not intact are still but serving preserved as synagogues, in their basic4 I willstructure concentrate (some hereincluding on Prague traces and of Worms.the Today, Ark). the Old New Synagogue in Prague Josefov, completed in 1270 (Paulus 2007, pp. 441–46), is• notVanished only an active synagogues synagogue, which but are also remembered one basic element in modern of many synagogues, guided tours museums through theor similar Jewish quarterinstitutions of Prague. somewhere Its interior else, is mostlyusing fragments intact, with of Torah the metal Arks Bimah in the center, surrounded by woodenOnly a few seats. medieval The Torah synagogues Ark, covered are still by serving the parochet, as synagogues, still contains4 I will Torah concentrate scrolls here for the on servicePrague (Figureand Worms.5). The Today, famous the synagogue Old New ofSynagogue Worms was in Prag destroyedue Josefov, by the completed Nazis in 1938in 1270 and (Paulus rebuilt 2007, in 1961, pp. using441–46), most is not of the only original an active stone synagogue, material (butBöcher also 1960 one; basicPaulus element 2007, pp. of many 97–109 guided). The baroque tours through Torah Arkthe Jewish has also quarter been reconstructed of Prague. Its (Figure interior6). Theis mostly building intact, today with functions the metal as a museum,Bimah in as the well center, as a synagogue,surrounded forby thewooden Jewish seats. community. The Torah Ark, covered by the parochet, still contains Torah scrolls for the serviceIn Prague, (Figure as well 5). asThe in famous Worms, thesynagogue whole synagogue of Worms with was its destroyed interior are by inthe use—and Nazis in can 1938 also and be visitedrebuilt byin 1961, tourists, using individuals most of the or original with an stone organized material guided (Böcher tour. 1960; There Paulus are no 2007, further pp. explanations97–109). The (exceptbaroque by Torah the tour Ark guide); has also the Torah been Arkreconstructed just functions (Figure as a Torah 6). The Ark, building containing today the Torahfunctions scrolls as for a themuseum, service. as Of well course, as a synagogue, this is the best for solutionthe Jewish of community. all!

Figure 5. Old New Synagogue, Prague (Creative Commons, Deror Avi).

4 For the most comprehensive overview on medieval synagogues, see (Paulus 2007). While numerous synagogues can be proven archival, only very few have been preserved in their architectural structure (ibid., pp. 56–59).

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FigureFigure 6. 6.Worms Worms (Creative (Creative Commons, Willy Willy Horsch). Horsch).

The OldIn Prague, Synagogue as well inas Sopron,in Worms, built the whole in the synagogue early 14th with century, its interior was are used in use—and as a synagogue can also until 1526,be when visited the Jewsby tourists, were expelledindividuals from or the with town. an Theorganized former guided synagogue tour. thenThere became are no afurther residential explanations (except by the tour guide); the Torah Ark just functions as a Torah Ark, containing the building, which was renovated in 1967. Today it houses a museum. The Torah Ark is still intact, with Torah scrolls for the service. Of course, this is the best solution of all! the originalThe tracery Old Synagogue and colored in Sopron, painting built ( Paulusin the early 2007 14th, pp. century, 414–17, was esp. used pp. as 416–17a synagogue with until ﬁg. 159). Today,1526, it is when arranged the Jews with were two expelled “Torah from scrolls” the totown. explain The former the function—staging synagogue then became a synagogue a residential interior in the museumbuilding, (Figure which was7). renovated in 1967. Today it houses a museum. The Torah Ark is still intact, with Arts 2020, 9, x FOR PEER REVIEW 6 of 12 the original tracery and colored painting (Paulus 2007, pp. 414–17, esp. pp. 416–17 with fig. 159). Today, it is arranged with two “Torah scrolls” to explain the function—staging a synagogue interior in the museum (Figure 7). In Sopron, another medieval synagogue has been preserved, built in the middle of the 14th century, presumably as a private synagogue. Only the gable of the medieval Ark was left above a simple niche (Figure 8) (ibid., pp. 417–19, fig. 164)—but, for creating a proper, nice, and “medieval” impression, the Torah Ark was “renovated” by adding a lancet blind arch (Figure 9). The Torah Ark now functions as a sign for the former use as a synagogue—without being authentic anymore.

FigureFigure 7. Old 7. Old Synagogue, Synagogue, Sopron Sopron (Creative(Creative Commons, Commons, Emmanuel Emmanuel Dyan). Dyan).

Figure 8. Private Synagogue, Sopron (Simon Paulus, ca. 1970, used with permission).

We can see the opposite approach in Maribor (Paulus 2007, pp. 401–4). Here, the Torah Ark was renovated too—but by aligning the surface and creating a regular form. Today, the former Torah Ark is just a white, clean niche in the eastern wall of the former synagogue (Figure 10). The building today functions as a place for concerts, lectures and exhibitions—and the Torah Ark disappeared almost completely and has no function at all. The Maribor synagogue is an example, using synagogues as meeting places or function rooms—this is quite rare in medieval synagogues; later synagogues often are used like that.

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In Sopron, another medieval synagogue has been preserved, built in the middle of the 14th century, presumably as a private synagogue. Only the gable of the medieval Ark was left above a simple niche (Figure8) (ibid., pp. 417–19, ﬁg. 164)—but, for creating a proper, nice, and “medieval” impression, the Torah Ark was “renovated” by adding a lancet blind arch (Figure9). The Torah Ark now functions as a sign for the formerFigure use7. Old as Synagogue, a synagogue—without Sopron (Creative being Commons, authentic Emmanuel anymore. Dyan).

Arts 2020, 9, x FORFigure PEER 8. PrivateREVIEW Synagogue, Sopron (Simon Paulus, ca. 1970, used with permission). 7 of 12

Figure 9. Private Synagogue, Sopron (Creative Commons).

We can see the opposite approach in Maribor (ibid., pp. 401–4). Here, the Torah Ark was renovated too—but by aligning the surface and creating a regular form. Today, the former Torah Ark is just a white, clean niche in the eastern wall of the former synagogue (Figure 10). The building today functions as a place for concerts, lectures and exhibitions—and the Torah Ark disappeared almost completely

Figure 10. Maribor (Krista Titz-Tornquist, used with permission).

The next step in disappearance we can see in the medieval synagogue in Rouffach. The late 13th century building is in use today as a private residential building. Only traces of the Torah Ark are visible—but not for regular visitors (Paulus 2007, pp. 487–92, esp. p. 491 with fig. 203). The medieval synagogue in Miltenberg today is part of a brewery (ibid., pp. 153–58; Purin 1998). In the city’s museum, the gable of the Torah Ark is on display, which derives from this synagogue. It was in use presumably until the early 15th century, and then became property of a parish. In 1755, the newly established Jewish community bought the building and used it as a synagogue again, until the middle of the 19th century. In 1877, the community sold the building—and reused the Torah Ark in the newly built synagogue, which was inaugurated in 1904 and destroyed in 1938. Here, the

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Arts 2020, 9, 61 7 of 12 and has no function at all. The Maribor synagogue is an example, using synagogues as meeting places or function rooms—thisFigure is quite 9. rarePrivate in medieval Synagogue, synagogues; Sopron (Creative later synagoguesCommons). often are used like that.

Figure 10. MariborMaribor (Krista (Krista Titz-Tornquist Titz-Tornquist,, used with permission).

The next step in disappearance we can see in thethe medieval synagogue in RouRouffach.ffach. The late 13th century building is in use today as a private residential building. Only Only traces traces of of the the Torah Torah Ark are visible—but not not for for regular regular visitors visitors (Paulus (ibid., 2007, pp. 487–92, pp. 487–92, esp. esp. p. 491p. 491 with with fig. fig. 203). 203). TheThe medieval synagogue in Miltenberg today is partpart ofof aa brewerybrewery (ibid.,(ibid., pp.pp. 153–58; Purin 1998).1998). In the city’s museum, the gable of the Torah Ark is on display, whichwhich derivesderives fromfrom thisthis synagogue.synagogue. It was in use presumably until the early 15th century, andand thenthen becamebecame propertyproperty ofof aa parish.parish. In 1755, the newly established JewishJewish community community bought bought the the building building and and used used it as it a synagogueas a synagogue again, again, until the until middle the middleof the 19th of the century. 19th century. In 1877, theIn 1877, community the community sold the building—andsold the building—and reused the reused Torah the Ark Torah in the Ark newly in thebuilt newly synagogue, built whichsynagogue, was inaugurated which was in inaugurated 1904 and destroyed in 1904 in and 1938. destroyed Here, the medievalin 1938. Here, gable wasthe combined with 19th century columns (Paulus 2007, pp. 157–58, fig. 42)—similar to in the museum today (Figure 11). The Torah Ark gable is part of the exhibition on Miltenberg city’s history and the history of Jews living in the city. Here, the Torah Ark (fragment) became an exhibit, taken out of its primary context. It is the only medieval Torah Ark which is on display in a museum. The crest of a Torah Ark, originating from the late medieval synagogue of Nuremberg, was reused several times too. It seems that it was inserted in a residential building in the 16th century. Later, in the year 1909, it was incorporated in the 19th century synagogue at the Hans-Sachs-Platz—which was destroyed in 1938. The gable was retrieved and kept (again). In 1987, it was inserted into a wall in the newly built synagogue, where it remains today (ibid., pp. 168–70, fig. 50). Here, it not only functions as a memorial for the expelled and murdered Jews of Nuremberg in medieval times, but also for the Shoah (Figure 12). Arts 2020, 9, x FOR PEER REVIEW 8 of 12 medieval gable was combined with 19th century columns (Paulus 2007, pp. 157–58, fig. 42)—similar to in the museum today (Figure 11). The Torah Ark gable is part of the exhibition on Miltenberg city’s history and the history of Jews living in the city. Here, the Torah Ark (fragment) became an Artsexhibit,2020, taken9, 61 out of its primary context. It is the only medieval Torah Ark which is on display8 ofin 12a museum.

Figure 11. Museum Miltenberg (Alemannia Judaica, used with permission). Arts 2020, 9, x FOR PEER REVIEW 9 of 12 The crest of a Torah Ark, originating from the late medieval synagogue of Nuremberg, was reused several times too. It seems that it was inserted in a residential building in the 16th century. Later, in the year 1909, it was incorporated in the 19th century synagogue at the Hans-Sachs-Platz—which was destroyed in 1938. The gable was retrieved and kept (again). In 1987, it was inserted into a wall in the newly built synagogue, where it remains today (Paulus 2007, pp. 168–70, fig. 50). Here, it not only functions as a memorial for the expelled and murdered Jews of Nuremberg in medieval times, but also for the Shoah (Figure 12). Most of the preserved medieval synagogues today only exist in remains. One of the better conserved synagogues is the one in Speyer, sanctified in 1104, where the western and eastern walls are still standing (Harck 2014, pp. 242–48; Heberer 2004, 2012; Paulus 2007, pp. 85–96). But, by converting the synagogue into an armory in the 16th century, the Torah Ark and the appendant apse were removed (Heberer 2012, p. 46; Paulus 2007, p. 96). The traces of bricking up the wall are hardly visible today. In the Museum SchPIRA, aside from the synagogue, there are spolia of the Torah Ark on display, together with a screenshot from the three-dimensional reconstruction of the synagogue’s interior.

Figure 12. Nürnberg (Israelitische Kultusgemeinde Nürnberg, used with permission).

MostIn Vienna, of the the preserved medieval medievalsynagogue synagogues was excavated; today in contrast only exist to Speyer, in remains. only Onethe lower of the parts better of conservedthe walls are synagogues kept, as well is the as one the in basis Speyer, of the sanctiﬁed Torah Ark in 1104, and wherethe Bima. the westernThree main and easternbuilding walls phases are stillcould standing be detected (Harck between 2014, pp. the 242–48; early 13thHeberer and 2004the late, 2012 14th; Paulus century 2007 (Helgert, pp. 85–96). and But,Schmidt by converting 2000, pp. 91–110; Paulus 2007, pp. 379–83; Harck 2014, pp. 265–72). Today the remains of the synagogue are shown at the Museum Judenplatz. In order to guarantee the supervision of the remains of the Bima in the underground showroom with the excavation, this was lowered in 1998 by approx. 1.6 meters. The place of the Torah Ark is marked. A wooden model of the medieval synagogue only shows the outside of the building. In the course of a new conception of the permanent exhibition in the Museum Judenplatz, which will be presented from November 2020, an AR/VR reconstruction of the interior of the synagogue is currently being worked on. By means of a progressive web app, visitors will be able to call up more detailed information on individual elements of the excavation, including the Torah Shrine.5 The medieval synagogue of Regensburg was destroyed in 1519 and excavated in the late 1990s. In contrast to older assumptions, the 16th century Neupfarrkirche wasn’t built at the exact place of the synagogue—the synagogue’s remains could be excavated west of the church (Codreanu-Windauer and Ebeling 1998; Paulus 2007, pp. 174–81).6 The basis of the Torah Ark was also discovered. Today, a sculpture, created by Dani Karavan, commemorates the medieval synagogue by imitating the synagogue structure. The place of the Torah Ark is marked by the .(i.e., east (Figure 13 ,מזרח inscription

5 Kind information by Astrid Peterle, Museum Judenplatz—Jewish Museum Vienna. 6 The 1995–1997 excavation is currently being reviewed in a project at the LMU Munich and the reconstruction is undergoing a critical revision.

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Arts 2020, 9, 61 9 of 12 the synagogue into an armory in the 16th century, the Torah Ark and the appendant apse were removed (Heberer 2012, p. 46; Paulus 2007, p. 96). The traces of bricking up the wallFigure are hardly 12. Nürnberg visible (Israelitische today. Kultusgemeinde Nürnberg, used with permission). In the Museum SchPIRA, aside from the synagogue, there are spolia of the Torah Ark on display, together with a screenshot from the three-dimensional reconstructionIn of Vienna, the synagogue’s the medieval interior. synagogue was excavated; in contrast to Speyer, only the lower parts of In Vienna, the medieval synagogue was excavated; in contrastthe walls to Speyer, are kept, only as the well lower as partsthe basis of of the Torah Ark and the Bima. Three main building phases the walls are kept, as well as the basis of the Torah Ark and the Bima.could Three be detected main building between phases the couldearly 13th and the late 14th century (Helgert and Schmidt 2000, pp. be detected between the early 13th and the late 14th century (Helgert91–110; and Paulus Schmidt 2007, 2000 pp. ,379–83; pp. 91–110; Harck 2014, pp. 265–72). Today the remains of the synagogue are Paulus 2007, pp. 379–83; Harck 2014, pp. 265–72). Today the remainsshown at of the the Museum synagogue Judenplatz. are shown In order to guarantee the supervision of the remains of the Bima at the Museum Judenplatz. In order to guarantee the supervisionin the ofunderground the remains showroom of the Bima with in the excavation, this was lowered in 1998 by approx. 1.6 meters. the underground showroom with the excavation, this was loweredThe place in 1998 of the by Torah approx. Ark 1.6 is meters.marked. A wooden model of the medieval synagogue only shows the The place of the Torah Ark is marked. A wooden model of theoutside medieval of synagogue the building. only In shows the course the of a new conception of the permanent exhibition in the outside of the building. In the course of a new conception of theMuseum permanent Judenplatz, exhibition which in the Museumwill be presented from November 2020, an AR/VR reconstruction of the Judenplatz, which will be presented from November 2020, an ARinterior/VR reconstructionof the synagogue of theis curr interiorently being worked on. By means of a progressive web app, visitors of the synagogue is currently being worked on. By means ofwill a progressive be able to call web up app, more visitors detailed will information on individual elements of the excavation, including be able to call up more detailed information on individual elementsthe Torah of Shrine. the excavation,5 including the Torah Shrine.5 The medieval synagogue of Regensburg was destroyed in 1519 and excavated in the late 1990s. The medieval synagogue of Regensburg was destroyed inIn 1519 contrast and excavated to older assumptions, in the late 1990s. the 16th century Neupfarrkirche wasn’t built at the exact place of In contrast to older assumptions, the 16th century Neupfarrkirchethe wasn’t synagogue—the built at the exact synagogue’s place of the remains could be excavated west of the church synagogue—the synagogue’s remains could be excavated west(Codreanu-Windauer of the church (Codreanu-Windauer and Ebeling 1998; Paulus 2007, pp. 174–81).6 The basis of the Torah Ark was and Ebeling 1998; Paulus 2007, pp. 174–81).6 The basis of thealso Torah discovered. Ark was Today, also discovered.a sculpture, created by Dani Karavan, commemorates the medieval Today, a sculpture, created by Dani Karavan, commemorates thesynagogue medieval synagogue by imitating byimitating the syna thegogue structure. The place of the Torah Ark is marked by the .(i.e., east (Figure 13 , מזרח inscription synagogueArts 2020, 9, x structure.FOR PEER REVIEW The place of the Torah Ark is marked by the inscription , i.e., east (Figure10 of 13 12).

Figure 13. Regensburg (Creative Commons, Dr. Meierhofer).

The most recent recent example example is is the the emerging emerging Jewi Jewishsh Museum Museum in inCologne. Cologne. At the At themoment, moment, the thecollaborators collaborators are working are working on the on concept—thankfully the concept—thankfully,, they theyprovided provided me with me withan insight an insight into their into plans.7 Within the excavated foundation walls, the basement of the Bima was discovered, as well as the basis of the Torah Ark—as well as decorative and architectural fragments—already by Otto 5DoppelfeldKind information in the by 1950s. Astrid Both Peterle, structures Museum Judenplatz—Jewish were damaged, Museum in part Vienna. after the excavation, when a public 6squareThe1995–1997 was created excavation above is currently it (Paulus being 2007, reviewed pp.in 118–27; a project Harck at the LMU 2014, Munich pp. and217–42). the reconstruction In excavations is undergoing since a critical revision. 2007, all structures have been discovered again (Kliemann and Wiehen 2016, 2019). The Torah Ark basis was found in 2014, and will be replaced in the upcoming museum. Due to the architectonical conditions and the fragility of the archaeological features, it will not be possible for future visitors to go inside the former synagogue and have a close look at the remains of the Ark. The museum’s underground walking level will be some meters below the synagogue level; here, finds that can be linked to the Ark will be on display and a reconstruction will also be shown. From the first floor of the Museum building, and a balcony on the ground level, one can take a look at the synagogue’s interior from above and get an overall view. There information panels will be placed to explain the archaeological features and the architectural parts of the synagogue, like the ark. These various examples show that there are as many solutions to deal with the (former) Torah Ark, as synagogues from the middle ages have survived. The best solution, of course, is to use the Torah Ark for its primary function—but there are very few medieval buildings left that still function as synagogues. Most of the kept, rediscovered or excavated synagogues today are museums—but most of them only have very few remains of the Torah Ark or have lost it at all. Medieval Torah Arks function today as an exhibit or memorial; some became just a clean niche in the wall or disappeared altogether. It is the same situation in Erfurt, where the Torah Ark was destroyed as early as the middle of the 14th century. But it was clear that it was necessary to mark the original place in the museum, and we finally decided to do that by using the reconstruction drawing by Elmar Altwasser (Figure 4) (Altwasser 2009, p. 61, fig. 40). This was converted into a light projection (Figure 14). The partly blurred lines illustrate the uncertainty of the reconstruction—the whole projection can be easily switched off or replaced by a renewed reconstruction. With this projection, the orientation to Jerusalem for the former prayer room is re-established—without a “real” reconstruction of the Ark.

7 Kind information by Tanja Potthoff and Christiane Twiehaus, MiQua, LVR—Jüdisches Museum im Archäologischen Quartier Köln.

Arts 2020, 9, 61 10 of 12 their plans.7 Within the excavated foundation walls, the basement of the Bima was discovered, as well as the basis of the Torah Ark—as well as decorative and architectural fragments—already by Otto Doppelfeld in the 1950s. Both structures were damaged, in part after the excavation, when a public square was created above it (Paulus 2007, pp. 118–27; Harck 2014, pp. 217–42). In excavations since 2007, all structures have been discovered again (Kliemann and Wiehen 2016, 2019). The Torah Ark basis was found in 2014, and will be replaced in the upcoming museum. Due to the architectonical conditions and the fragility of the archaeological features, it will not be possible for future visitors to go inside the former synagogue and have a close look at the remains of the Ark. The museum’s underground walking level will be some meters below the synagogue level; here, finds that can be linked to the Ark will be on display and a reconstruction will also be shown. From the first floor of the Museum building, and a balcony on the ground level, one can take a look at the synagogue’s interior from above and get an overall view. There information panels will be placed to explain the archaeological features and the architectural parts of the synagogue, like the ark. These various examples show that there are as many solutions to deal with the (former) Torah Ark, as synagogues from the middle ages have survived. The best solution, of course, is to use the Torah Ark for its primary function—but there are very few medieval buildings left that still function as synagogues. Most of the kept, rediscovered or excavated synagogues today are museums—but most of them only have very few remains of the Torah Ark or have lost it at all. Medieval Torah Arks function today as an exhibit or memorial; some became just a clean niche in the wall or disappeared altogether. It is the same situation in Erfurt, where the Torah Ark was destroyed as early as the middle of the 14th century. But it was clear that it was necessary to mark the original place in the museum, and we finally decided to do that by using the reconstruction drawing by Elmar Altwasser (Figure4) (Altwasser 2009, p. 61, fig. 40). This was converted into a light projection (Figure 14). The partly blurred lines illustrate the uncertainty of the reconstruction—the whole projection can be easily switched off or replaced by a renewed reconstruction. With this projection, the orientation to Jerusalem for the former prayer room is re-established—without a “real” reconstruction of the Ark. Arts 2020, 9, x FOR PEER REVIEW 11 of 12

Figure 14. GroundGround Floor of the Museum (Albrecht vo vonn Kirchbach, used with permission).

Even though three-dimensional reconstructions in animated films risk creating an apparent 7reality,Kind they information are easy by Tanja to understand Potthoﬀ and Christianeand loved Twiehaus, by the MiQua, public. LVR—Jüdisches This is whyMuseum we decided im Archäologischen to create a three-dimensionalQuartier Köln. reconstruction of the Torah Ark too—included in an animated film—but not to show it on a big screen or similar in the museum. It is integrated into the guided tour via an iPod-based video guide, or can be seen on the museum’s website.8 While using the video guide iPod, the visitor not only learns about the form and function of Torah Arks in the middle ages—he will (hopefully) also understand why the Erfurt Ark is gone and how we tried to reconstruct it.

Conclusions The Torah ark is one of the most important pieces of the interior in a synagogue. In the few medieval synagogues that have survived, or where at least parts of them have been preserved, the Torah shrines are often damaged or have disappeared completely. But, even if the Torah shrine is completely lost, as in the Erfurt synagogue, it should still be included in a museum presentation to demonstrate the function of the building as a synagogue. In Erfurt, a light projection was chosen for this purpose, which shows the form of the shrine, but also the fragility of the virtual reconstruction.

Funding: This research received no external funding.

Conflicts of Interest: The author declares no conflict of interest.

References

(Altwasser 2009) Altwasser, Elmar. 2009. Die Baugeschichte der Alten Synagoge Erfurt vom 11.—20. Jahrhundert. In Die Mittelalterliche Jüdische Kultur in Erfurt Vol. 4. Die Alte Synagoge. Edited by Sven Ostritz. Langenweißbach: Verlag Beier & Beran, pp. 8–193. (Altwasser 2012) Altwasser, Elmar. 2012. Die Alte Synagoge zu Erfurt—Aktuelle Fragen und einige Antworten. In Erfurter Schriften zur Jüdischen Geschichte Vol. 1. Die jüdische Gemeinde von Erfurt und die SchUM-Gemeinden. Kulturelles Erbe und Vernetzung. Jena and Quedlinburg: Verlag Bussert & Stadeler, pp. 52–59. (Böcher 1960) Böcher, Otto. 1960. Die alte Synagoge zu Worms (Der Wormsgau, Beiheft 18). Worms: Stadtbibliothek. (Codreanu-Windauer and Ebeling 1998) Codreanu-Windauer, Silvia, and Stefan Ebeling. 1998. Die mittelalterliche Synagoge Regensburgs. Arbeitshefte des Bayerischen Landesamtes für Denkmalpflege 100. München: Landesamt. (Harck 2014) Harck, Ole. 2014. Archäologische Studien zum Judentum in der europäischen Antike und dem zentraleuropäischen Mittelalter. Petersberg: Michael Imhof Verlag.

8 https://juedisches-leben.erfurt.de/jl/de/service/mediathek/videos/archiv/115870.html, min 1:48.

Arts 2020, 9, 61 11 of 12

Even though three-dimensional reconstructions in animated ﬁlms risk creating an apparent reality, they are easy to understand and loved by the public. This is why we decided to create a three-dimensional reconstruction of the Torah Ark too—included in an animated ﬁlm—but not to show it on a big screen or similar in the museum. It is integrated into the guided tour via an iPod-based video guide, or can be seen on the museum’s website.8 While using the video guide iPod, the visitor not only learns about the form and function of Torah Arks in the middle ages—he will (hopefully) also understand why the Erfurt Ark is gone and how we tried to reconstruct it.

Funding: This research received no external funding. Conﬂicts of Interest: The author declares no conﬂict of interest.

References

Altwasser, Elmar. 2009. Die Baugeschichte der Alten Synagoge Erfurt vom 11.—20. Jahrhundert. In Die ittelalterliche Jüdische Kultur in Erfurt Vol. 4. Die Alte Synagoge. Edited by Sven Ostritz. Langenweißbach: Verlag Beier & Beran, pp. 8–193. Altwasser, Elmar. 2012. Die Alte Synagoge zu Erfurt—Aktuelle Fragen und einige Antworten. In Erfurter Schriften zur Jüdischen Geschichte Vol. 1. Die jüdische Gemeinde von Erfurt und die SchUM-Gemeinden. Kulturelles Erbe und Vernetzung. Jena and Quedlinburg: Verlag Bussert & Stadeler, pp. 52–59. Böcher, Otto. 1960. Die alte Synagoge zu Worms (Der Wormsgau, Beiheft 18). Worms: Stadtbibliothek. Codreanu-Windauer, Silvia, and Stefan Ebeling. 1998. Die mittelalterliche Synagoge Regensburgs. Arbeitshefte des Bayerischen Landesamtes für Denkmalpﬂege 100. München: Landesamt. Harck, Ole. 2014. Archäologische Studien zum Judentum in der europäischen Antike und dem zentraleuropäischen Mittelalter. Petersberg: Michael Imhof Verlag. Heberer, Pia. 2004. Die mittelalterliche Synagoge in Speyer. Bauforschung und Rekonstruktion. In Europas Juden im Mittelalter. Speyer: Verlag Hatje Cantz, pp. 77–81. Heberer, Pia. 2012. “ ... war gezieret an den getünchten Mauern mit Gemählden.” Die Synagoge in Speyer. In Erfurter Schriften zur Jüdischen Geschichte Vol. 1. Die jüdische Gemeinde von Erfurt und die SchUM-Gemeinden. Kulturelles Erbe und Vernetzung. Jena and Quedlinburg: Verlag Bussert & Stadeler, pp. 42–51. Helgert, Heidrun, and Martin A. Schmidt. 2000. Die mittelalterliche Synagoge auf dem Judenplatz in Wien. Baugeschichte und Rekonstruktion. In Wiener Jahrbuch für jüdische Geschichte, Kultur & Museumswesen 4, 1999/2000. Wien and Bozen: Folio-Verlag. Kliemann, Katja, and Michael Wiehen. 2016. Möglichkeiten und Grenzen der Interpretation im Jüdischen Viertel in Köln. In Blickpunkte Archäologie. Archäologie und Kulturerbe. München: Verlag Dr. Friedrich Pfeil, pp. 27–33. Kliemann, Katja, and Michael Wiehen. 2019. Topographie und Infrastruktur des mittelalterlichen jüdischen Viertels in Köln. In Erfurter Schriften zur Jüdischen Geschichte Vol. 5. Inter Judeos—Topographie und Infrastruktur jüdischer Quartiere im Mittelalter. Jena and Quedlinburg: Verlag Bussert & Stadeler, pp. 64–78. Ostritz, Sven. 2009. Museale Präsentationen in der Alten Synagoge. In Die Mittelalterliche Jüdische Kultur in Erfurt Vol. 4. Die Alte Synagoge. Edited by Sven Ostritz. Langenweißbach: Verlag Beier & Beran.

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