USA: The Modern Synagogues of Sheldon Leavitt

Architect Sheldon, Leavitt, Portsmouth, Virgnia (2009). Photo: Samuel D. Gruber

USA: The Synagogues of Sheldon Leavitt, P.E., AIA
by Samuel D. Gruber

At a recent lecture that I gave I met architect Sheldon Leavitt, P.E., AIA, who I had previously known only as a name - the architect of record of Temple Oheb Shalom in Baltimore, designed and built 50 years ago (1956-60),and for which Walter Gropius was consulting architect. Leavitt told me something about the circumstances through which Gropius was engaged...and it was instructive for learning the reality of how modern synagogue architecture was sometimes developed - and still is.

Baltimore, Maryland. Temple Oheb Shalom (1956-60), Sheldon Leavitt, architect and Walter Gropius, consulting architect. Photo: Paul Rocheleau.

Temple Oheb Shalom was set to build a new suburban home and Leavitt was engaged, but it was suggested - or requested - that he try to engage someone with a bigger reputation to consult to help fund raising. Aesthetics had nothing to do with it. Leavitt suggested Gropius, with whom he had recently worked on a project and the rest is history. Leavitt visited Cambridge, where Gropius was at Harvard, and the two spent time working on designs. In the end the synagogue features and the functional aspects of the building were probably Leavitt's, since he knew the congregation and had already designed several other synagogues. The distinctive design features, however, especially four great barrel vaults that transverse the main block of the sanctuary, as well as the sanctuary floor that sloped up to the bimah; were Gropius's ideas. After a half century - and when asked on the spot - Leavitt couldn't quite recall. But I hope to interview him sometime soon to get more on this story, and to learn more of the collaborative process, but also more about his work on at least seven other synagogues which he told me about. All of these were built in the 1950s around the time of Oheb Shalom. Since that time his career took him in other directions - especially industrial, commercial, high-rise residential design.

At that time Leavitt was almost as prolific a synagogue builder as Percival Goodman, another young American-born Jewish architect who championed modernism. Leavitt, much more than Goodman, leaned toward a functionalism in his work which demonstrated his training as an engineer. Mr. Leavitt holds a BSCE degree with high honors from the University of Illinois.

Here is a working list of Leavitt synagogues. I have been able to pull together photos for some of them. His Gromley Chesed Synagogue in Portsmouth (1954), which I have not had a chance to visit, appears to be an especially handsome early modern structure.

All need to be visited, described and fully photographed, and I expect this will be done as part of ISJM's modern American synagogue documentation project. Architectural historic Al Willis has already volunteered to document those synagogues in the Virgina Tiderwater region.

Portsmouth, Virginia. Gromley Chesed (1954), Sheldon Leavitt, arch. Photos courtesy of Julian H. Preisler.

Norfolk, Virginia. Temple Israel. Sheldon Leavitt, arch. (1953). Photo: Samuel D. Gruber, 2009.

Cincinnati, Ohio. Former (?) Ohav Sholom Synagogue. Sheldon Leavitt, Arch. (1957).
Photos courtesy of Julian H. Preisler.

Other synagogues are:

Jacksonville Hebrew Congregation, 1955, Jacksonville, NC

Beth Israel Synagogue, (?) 1957, Roanoke, VA

Rodef Sholom Social Temple, 1957, Hampton-Warwick, VA

Adath Jeshurun Synagogue, 1958, Hampton, VA (subsequently redesigned)

Most of Leavitt's career has been as an accomplished engineer. Indeed, he was a Founding Fellow of the National Academy of Forensic Engineers, and is a Life Fellow of the American Society of Civil Engineers, and Fellow of the Architectural Engineering Institute of the ASCE, He founded Leavitt Associates in 1953, where he is still engaged, and where his son is a partner.

USA: New Haven's Orchard Street Shul (1925)

New Haven, CT, Orchard Street Shul (1925). Facade and Interior.
Photos: Samuel D. Gruber, 2009

USA: New Haven's Orchard Street Shul (1925)
by Samuel D. Gruber

(ISJM) In a previous blogpost I described the former Temple Mishkan Israel building in New Haven, Connecticut, designed by Brunner & Tryon in 1896, and now used as a performing arts center. On a visit last week to New Haven, I had the opportunity of spending the morning at The Orchard Street Shul (Congregation Beth Israel) another important New Haven Jewish landmark and the region’s oldest intact and in use purpose built Orthodox synagogue. While all of Beth Israel’s physical features are intact, its congregation has dwindled. Today, there is only a small occasional minyan, and all those who still profess membership also belong to other synagogues in the areas. The future of the building is in question (for more photos click here).

Congregation president Sam Teitelman remains active at age 87 – but he knows that hard decisions about the fate of the building need to be made soon. He doesn’t want the building, which in the past few years has received some assistance for window repairs and other limited restoration work, to fall victim to a “last one out the door turn off the light” scenario that has been common for older congregations. Teitelman and others in the congregation are reaching out to others in the Jewish and non-Jewish community for ideas and support about how to save the building and its history, even if the future use is different from that the building now (just barely) enjoys.

New Haven, CT, Orchard Street Shul, Interior details.
Photos: Samuel D. Gruber, 2009

Teitelman has been looking at what’s been done at Boston’s Vilna Shul and New York Eldridge Street Synagogue to see if aspects of those solutions would be applicable – and affordable – at Orchard Street. He and other congregation members have also been supportive of a effort by local and national artists - the Orchard Street Shul Cultural Heritage Artists Project - to use the synagogue and its history for inspiration for art projects – some of which will be exhibited for the first time in a group exhibition opening at New Haven’s John Slade Ely House Center for Contemporary Art on December 6th. While the art doesn’t directly impact the future preservation of either the building or its congregation, it is aimed in part to raise awareness of the synagogue’s existence as an historic and cultural site in New Haven. According to New Haven-based digital artist Cynthia Rubin, one of the prime organizers of the exhibition, “included in the Project are presentations by researchers from Yale University who have developed innovative ways to document the building, including virtual reconstructions exploring new digital methods, ground-breaking research by computer scientists that promises to change the ways that cultural heritage sites will be documented in the future.”

Cynthia Rubin and Sam Teitelman at Orchard Street Shul, New Haven.

Photo: Samuel D. Gruber, 2009

Beth Israel Synagogue was erected in 1925 at 232 Orchard Street, on designs by local Jewish architect Jacob Weinstein, who had offices on State Street (more information is needed on this architect). The area was then heavily Jewish, though other immigrant groups lived there, too. Much of what was once Jewish housing, as well as several important Jewish buildings, was demolished in the 1960s. Beth Israel draws architectural inspiration from both Temple Mishkan Israel, but also from the impressive Beth Jacob synagogue on George Street, built in 1912 (and demolished in 1962). Like Mishkan Israel, the Orchard Street Shul is brick, has two (small) tower features flanking the façade, and is articulated with Colonial revival details. The exterior is noteworthy for its two rows of windows, indicating the men’s sanctuary and the raised women’s gallery. The windows are large and filled with clear glass, and the upper windows are round arched. Both Mishkan Israel and Beth Jacob had tall, narrow double height windows serving main floor and gallery together, and both those congregation used stained glass.

Yale University art historian Walter Cahn, who has written a short essay about the synagogue for the catalogue of the upcoming exhibition, suggests a link with Amsterdam’s Esnoga (Portuguese Synagogue), especially since that building was so known in the early 20th century from graphic representations.

The interior arrangement of ark, bimah and seating follows the traditional Eastern European Orthodox arrangement, very common in American immigrant synagogues from the 1880s through the 1920s, but Orchard Street is a late example. It is noteworthy that there are two aisles dividing the seats in to three sections, with the bimah and the projecting Ark platform (duhan) occupying much of the space of the central section. The marvelous Ark with its carved lions and a eagle recall the the Ark carved by craftsmen such as Samuel Katz, represented by Murray Zimilas in his Gilded Lions and Jeweled Horses exhibition last year. The ark is adorned with light bulbs in a manner similar to the arks at Chevra T’helim in Portsmouth and at Eldridge Street (among others).

New Haven, CT, Orchard Street Shul. Windows have been repaired and the roof no longer leaks, but restoration of the wall finishes, as well of many or other parts of the building, is still needed. Photos: Samuel D. Gruber, 2009

For more information about pre-World War II synagogues in Connecticut see the excellent and still essential survey by David F. Ransom, "One Hundred Years of Jewish Congregations in Connecticut: An Architectural Survey," Connecticut Jewish History, Vol 2: 1 (Fall 1991). 1-147 (entire issue).

USA: Orthodox Synagogue Restored in Portsmouth, Virginia as Museum and Cultural Center

Portsmouth, Virginia. Former Chevra T'helim, now Jewish Museum and Cultural Center.
Photos: Samuel D. Gruber 2009

USA: Orthodox Synagogue Restored in Portsmouth, Virginia as Museum and Cultural Center
by Samuel D. Gruber

(ISJM) Earlier this month I had the pleasure of lecturing at the Jewish Museum and Cultural Center in Portsmouth, Virginia, housed in the newly restored former Chevra T’helim (House of Psalms) synagogue.

Chevra T’helim was founded in 1917. IN the following year, the new Orthodox congregation purchased its property at 607 Effingham Street, where it began to build a new synagogue. The result is a building that combines Old World and New. The brick exterior is fronted by a Colonial style columnar façade. Inside, the architecture and furnishings maintain a traditional Eastern European synagogue arrangement with galleries for women in three sides and a central bimah. The brick exterior is fronted by a colonial style columnar façade. Or so it seems at first but it's not as simple as that. The façade columns are much taller than one expects in a traditional Georgian/ Colonial Building, and above, in the pediment, is a Magen David. The columns are sheathed in metal; something strange to me, but that I was told was not uncommon in the South- apparently wood in this climate is susceptible to rot and insect infestation. The Magen David, however, is decorated with light bulbs, and that is something I know is uncommon everywhere.

Inside, the classical Ark breaks tradition, too; it has decorative lightbulbs along the intrados of the arch. Crowning the Ark, as in many Eastern European and American immigrant synagogues of the time, is a pair of carved lions flanking a Decalogue. But these lions are special, too. They have red eyes, lit by colored lights that flash on and off. Chrevra T’helim isn’t the only example of this love of (electric) lights. In Baltimore, the immigrant Orthodox Congregation that took over the 1876 B’nai Israel Synagogue on Lloyd Street in 1895 installed festive electric lighting on its ark, probably around 1910. Similar lights decorate the Ark at New York’s Eldridge Street Synagogue. Murray Zimiles exhibited several examples of red-eyed lions in his "Gilded Lions and Jeweled Horses" exhibition at the American Folk Art Museum. One pair of lions originally from Scranton, Pennsylvania also has light bulbs for eyes. I don’t know if they flashed!

Portsmouth, Virginia. Former Chevra T'helim, interior. Photos: Samuel D. Gruber 2009

The timing may have been coincidental that the region’s oldest congregation, Temple Ohef Shalom – originally Orthodox but Reform since the mid-19th century – also laid the cornerstone for their new Temple in 1917. Temple Ohef Sholom (of which I hope to write more later) is a massive Neo-Classical building designed in tandem with an imposing Methodist Church across the street. At the time Norfolk and Portsmouth were only connected by ferry. The cultural divide between Cheva T’helim and Ohef Shalom was even greater than the geographic distance. Still, both Reform and Orthodox congregation used columnar facades – no doubt to emphasis their American spirit.

Norfolk, Virginia. Temple Ohef Sholom. Photo: Samuel D. Gruber 2009

Restoration of Portsmouths’s unused and deteriorating synagogue began in 2001 after intense and sometimes acrimonious negotiations among several groups seeking the site. As in Boston in the early 1990s, where at the Vilna Shul a small Orthodox congregation aged and died, leaving the future of its building unplanned, so too, in Portsmouth, where only one surviving trustee remained committed to the building. Eventually, the courts ceded control over the congregation’s cemetery to a Conservative Synagogue that has its cemetery immediately adjacent, but the independent not-for-profit Friends of Chevra T’helim was able to secure the building, with the promise to protect and preserve it. The fact that this not-for-profit citizens' group had already been formed gave it the standing to receive the building without further litigation.

The goal of the restoration project is now partially achieved: the 1918 building itself is secure, intact and restored. It can now host visitors and small events, including the lecture series to which I contributed this year. To do more, however, The Museum and Cultural Center needs more space, and the next phase of the project is to build a modest structure at the north side of the synagogue (where there is now an empty lot). This building will house an archive and exhibition space with memorabilia and historical material from Jewish families of the Tidewater Region. The new building will also house the necessary restrooms, service areas, elevator, and conservation work spaces.

At present, despite the fact that a new $50 million Jewish Community Campus has been erected on the edge of Norfolk on the way to Virginia Beach, there is no active Jewish historical center or archive for the region. The Friends of Chevra T’helim look north to what has been achieved at the Jewish Museum of Maryland in Baltimore, and also the successful state-of-the-art Jewish archive at Beth Ahabah in Richmond, Virginia, and they have high hopes.

I was tremendously impressed by the talent and energetic dedication of Minette Cooper and Zelma Riven, two of my hosts for the weekend and two of the movers and shakers in this project. It seems possible – even likely – that they can and will achieve what they set out to accomplish. Considering the cost (and the luxury of some the materials used) of the JCC Campus, the budget for the new museum and archive building is quite modest – about $1.5 million dollars. The organization has been developing creative ways to raise this money. The building has been listed on the National Register of Historic Places, and one option being explored is the establishment of an LLC (limited Liability Company) to actually own the building, and thus as a for-profit entity, benefit from available historic preservation tax credits.

Effingham Street is in downtown Portsmouth, an area essential to the long term cultural and economic revival of the city. Civic leaders have recognized this and have gotten behind the synagogue restoration project. Indeed, it was a secular local foundation that provided the first funds needed to restore the building’s roof when the project was just starting. Since then, the building has been included as part of Portsmouth’s “Path of History” that celebrates historic sites in the city with signage and public events.

Portsmouth, Virginia. Path of History Signage for Cheva T'helim.

Photo: Samuel D. Gruber 2009

As with many urban synagogue restoration projects in the United States, Jewish organizations have been slow to get involved. As in Boston, Hartford, Tucson and Phoenix and elsewhere, some see these efforts not sufficiently Jewish, or not sufficiently Orthodox, or not sufficiently something this or something that. Federations and established synagogues see historic projects as at best irrelevant and as worst as competitive for resources, for audience and for publicity. Not surprisingly, however, once grassroots and sweat-equality restoration projects are successful, the establishment is often eager – sometimes insistently – to claim them for their own. Things are not as bad as they were twenty years ago. The success of many Jewish historical projects in more than a dozen states has proven their relevance and their popularity. But in Portsmouth, it remains to be seen whether the former Chevra T’helim synagogue will be a thorn in the side of the Tidewater Jewish Community or a jewel in its crown.

Lecture: Gruber to lecture in Portsmouth, Virginia on "The Architecture of Immigration: American Synagogues from 1760 to 1920"

I don't like to refer to myself in the 3rd person, but here is a notice for an upcoming lecture where I do so, in case you want to post it or pass it along. - SDG

Lecture: Gruber to lecture in Portsmouth, Virginia


"The Architecture of Immigration: American Synagogues from 1760 to 1920"

An illustrated lecture

by Dr. Samuel D. Gruber

The Jewish Museum & Cultural Center

(former Chevra T’helim Synagogue)

607 Effingham Street - P.O. Box 7962

Portsmouth, VA 23707

Tel. 757-391-9266

For information: info@jewishmuseumportsmouth.org

Admission: $15

Jews came to America in three main waves. In the 17th and 18th centuries, descendants of Spanish Jews – mostly living under Dutch or English rule – settled in the New World, and many participated in the War of Independence. By 1800, these Sephardi Jews built synagogues in five cities – Philadelphia, New York, Newport, Charleston and Savannah. By the mid-19th century, thousands of Central European Jews joined the mass emigration to the United States caused by political unrest and economic instability in Europe. Many started as peddlers but then settled in hundreds of towns throughout the American south and west, playing a pivotal role in the expansion of the American frontier and the cohesion of the new nation. A third wave of immigration from Europe was by far the biggest. Millions of Jews fled Eastern Europe, particularly those territories controlled by Russia and repressed under Tsarist rule. From the 1880s to the 1920s hundreds of thousands “Russians” settled in North, numerically overwhelming older Sephardic and “German” populations, though it took a generation and more before they established political and economic parity, and developed a synagogue architecture of their own.

This lecture traces this history through the religious buildings erected by each Jewish immigrant group. Through a rich architectural legacy, Dr. Gruber examines the history, experiences, tastes, influences and aspirations of American Jewish immigrants.

The Jewish Museum & Cultural Center

The Jewish Museum & Cultural Center opened in March 2008 in the former Chevra T'helim Synagogue, built in 1918 and closed in1985.

In 2002, the Friends of Chevra T'helim, Inc., formed a 501(c)(3) organization and stepped in to preserve this historic landmark. They acquired the building, and launched a Capital Campaign to raise $500,000. Architect John Paul Hanbury of the firm of Hanbury Evans Wright Vlattas & Company, noted for their excellence in historic preservation, oversaw the restoration.

The former synagogue, now completely restored, has been recognized by the National Trust for Historic Preservation and is listed on the Virginia Historic Register.

SAMUEL D. GRUBER is Director of the Jewish Heritage Research Center (Syracuse, NY); and president of the International Survey of Jewish Monuments. From 1989 until 1995 he served as founding director of the Jewish Heritage Council of WMF and from 1998 through 2008 as Research Director of the U.S. Commission for the Preservation of America's Heritage Abroad. Since 2001 he has been the Rothman Family and Holstein Family Lecturer in Judaic Studies at Syracuse University. He is author of American Synagogues: A Century of Architecture and Jewish Community (Rizzoli, 2003) and Synagogues (Metrobooks, NY, 1999); and author or editor of numerous articles and survey reports about Jewish monuments.

Dr. Gruber received his B.A. degree in Medieval Studies from Princeton University, and his Ph.D. degree from Columbia University in the History of Art and Archaeology. He is a Fellow of the American Academy in Rome. He has recently received research grants from the James Marston Fitch Charitable Foundation, the AIA New York Chapter the Cahnmann Foundation and the Delmas Foundation. Dr. Gruber serves on many charitable boards and advisory committees. He is President of the Preservation Association of Central New York and Co-Chair of the Building Centennial Committee of Temple Concord in Syracuse.