The Fourth Temple of Jerusalem A Thesis Submitted to the Faculty of the Department of Architecture in Partial Fulfillment of the Requirements for the Degree of Master of Architecture at Savannah College of Art and Design Nicole Winkler Savannah, Georgia Š June, 2017
Julie Rogers Varland, Committee Chair Dr. Emad Afifi, Committee Member Rabbi Robert Haas, Committee Member
Dedication This thesis is dedicated to my mom and dad. My parents taught me to be creative, work as hard as I can, and always believe in myself. My parents are very successful in their respective crafts, and they have inspired me every step of the way through my educational career and transition into the professional world. They have provided me with the best education possible, and a life in the greatest city on the planet, and I am eternally greatful. As I grow up, I see my parents in me more and more every day, and I am proud of that. Thank you for always making me laugh, showing me the bright side of any situation, and providing me with everything I could possibly need to feel safe and comfortable. I am so proud of both of you and your successes, and I will continue to work as hard as I can to make you proud.
4
Acknowledgements This thesis would not have been pursued without the support and guidance of my committee members. I have known Professor Julie Rogers Varland since my third fundamentals of architecture studio, five years ago. Professor Varland is an outstanding professor, with vast knowledge and a passion for her student’s success and growth. Professor Varland challenged me academically and supported me throughout my thesis investigation, and I am thankful that I found a professor who understands me the way she does.
I have known Dr. Emad Afifi for the same length of time, and have always admired, him in design studios and environment and construction technology courses. I asked Professor Afifi to be on this thesis committee because I knew that he had another side to him other than the practical approach to architecture. I appreciate Professor Afifi’s open-mindedness and creativity in this investigation, as well as his critical feedback and inspiring conversations.
I met Rabbi Robert Haas through SCAD’s Hillel organization, at Temple Mickve Israel, several years ago. Rabbi Haas is a crucial leader in our community; he is hysterical, generous and supportive of everyone around him. I am thankful for his service to the Jewish community at SCAD and beyond. I am also thankful for Rabbi’s Haas’ dedication to this thesis, taking the time to speak with me, reading over this document, and providing support and criticism at my reviews.
Acknowledgements I would like to acknowledge the following teachers that have impacted me and my educational career, and have led me to where I am today. I am very thankful for my education - for my parents who provided me with the best education available, and to those teachers who worked tirelessly to challenge me and ensure my success. These teachers are from Park East Day School, The Hight School of Art and Design and Savannah College of Art and Design.
Anne L. Buerger was my first architecture teacher, at the High School of Art and Design. She passed away the year after I took my first studio course with her. I will always remember her critiques and guidance, and am very thankful for the time I had with her.
Professor Tammy Thompson, You taught me to embrace the leader in me, take risks and be confident in expressing myself in my work. You are a role model, especially for women in architecture. Thank you for your guidance and support.
Gerald Rabel Donna Lewis Helen Vachicouras Jaclyn Roberts Scott Feltzin Eric Strauss Rabbi Arthur Schnier Rabbi Kamensky Andrew Butler Diane Snyder Leah Botnick Andreea Adereth Sarah Platovsky Marilyn Meltzer Hannah Larish Marylin Davidson
Table of Contents 0.0 List of Figures
001
1.0 Foreward
005
1.1 Abstract and Position 1.2 Introduction to Reseach 1.3 Design Manifesto
2.0 Research
2.1 Three Abrahamic Religions 2.2 Third Temple of Jerusalem 2.3 Types of Pilgrimages
3.0 Concept
021
041
4.0 Processes
061
3.1 Site Visit | Taglit 3.2 Fourth Temple of Jerusalem 3.3 Syncretism in Architecture 4.1 The Route 4.2 The Cubit
5.0 Precedents
077
9.0 Final Representation
139
6.0 Case Studies
085
10.0 Conclusion
161
11.0 Supplements
169
5.1 First, Second, Third Temples 5.2 Church of The Holy Sepulchre 5.3 The Dome of The Rock
6.1 Holocaust Memorial 6.2 Vietnam Veterans Memorial 6.3 Mosque-Cathedral of Cรณrdoba 6.4 Kaaba in Mecca
7.0 Schematic Design
095
8.0 Design Development
127
7.1 Site Analysis 7.2 Moment Analysis 7.3 Golden Rule
8.1 Proportions & Materiality 8.2 Light 8.3 Aura
9.1 Banners & Renderings 9.2 Detail Plates 9.3 Models 10.1 Statement 10.2 Final Exhibition 11.1 Appendix 11.2 Bibliography 11.3 End Notes
0.0 1.0 Foreward 14 19
Figure 1.2.1 | Winkler, Nicole, Old City Topography, 2017 Figure 1.3.1 | Winkler, Nicole, Oldy City Streets, 2017
2.0 Research 27
Figure 2.1.1 | Winkler, Nicole, Sons of Abraham, 2017
3.0 Concept 50 51
Figure 3.1.1 | Winkler, Nicole, Wall Letters, 2016 Figure 3.1.2 | Winkler, Nicole, The Wailing Wall, 2016
4.0 Processes 65 65 65 65 66 66
Figure 4.1.1 | Winkler, Nicole, Location Map, 2017 Figure 4.1.2 | Winkler, Nicole, Christian Quarter, 2017 Figure 4.1.3 | Winkler, Nicole, Jewish Quarter, 2017 Figure 4.1.4 | Winkler, Nicole, Muslim Quarter, 2017 Figure 4.2.5 | Winkler, Nicole, Route and Forces, 2017 Figure 4.2.6 | Winkler, Nicole, Model of Route, 2017
67 67 67 67 70 70 70 71 71 71 72 73 75
Figure 4.2.7 | Winkler, Nicole, City Perspective, 2017 Figure 4.2.8 | Winkler, Nicole, Moment I, 2017 Figure 4.2.9 | Winkler, Nicole, Moment II, 2017 Figure 4.2.10 | Winkler, Nicole, Moment III, 2017 Figure 4.3.1 | Winkler, Nicole, Long Cubit, 2017 Figure 4.3.2 | Winkler, Nicole, Regular Cubit, 2017 Figure 4.3.3 | Winkler, Nicole, Middle Cubit, 2017 Figure 4.3.4 | Winkler, Nicole, Judaic Arm, 2017 Figure 4.3.5 | Winkler, Nicole Christian Arm, 2017 Figure 4.3.6 | Winkler, Nicole, Muslim Arm, 2017 Figure 4.3.7 | Winkler, Nicole, Unity Cubit, 2017 Figure 4.3.8 | Winkler, Nicole, Cubit Diagram, 2017 Figure 4.3.9 | Winkler, Nicole, Glass Blocks, 2017
5.0 Precedents 79 79 79 79 79 79 79 81 81 83 83 83
Figure 5.1.1 | Winkler, Nicole, Temple I Elevation, 2017 Figure 5.1.2 | Winkler, Nicole, Temple II Elevation, 2017 Figure 5.1.3 | Winkler, Nicole, Temple III Elevation, 2017 Figure 5.1.4 | Winkler, Nicole, Temple I Plan, 2017 Figure 5.1.5 | Winkler, Nicole, Temple II Plan, 2017 Figure 5.1.6 | Winkler, Nicole, Temple III Plan, 2017 Figure 5.1.7 | Winkler, Nicole, Temple Plan Comparison, 2017 Figure 5.2.1 | www.holysepulchre.custodia.org Figure 5.2.2 | www.holysepulchre.custodia.org Figure 5.3.1 | travelpast50.com/dome-rock-jerusalem Figure 5.3.2 | www.nationalgeographic.org Figure 5.3.3 | www.metmuseum.org
6.0 Case Studies 87 87 87
Figure 6.1.1 | www.saitowitz.com/work/holocaust-memorial Figure 6.1.2 | www.saitowitz.com/work/holocaust-memorial Figure 6.1.3 | www.saitowitz.com/work/holocaust-memorial
1
113 113 113 114 114 114 115 115 115 115 7.0 Schematic Design 115 116 99 Figure 7.1.1 | Winkler, Nicole, Israel Map, 2017 116 99 Figure 7.1.2 | Winkler, Nicole, Jerusalem Old City Map, 2017 116 100 Figure 7.1.3 | Winkler, Nicole, Jerusalem Route, 2017 116 100 Figure 7.1.4 | Winkler, Nicole, Circulation Map, 2017 116 101 Figure 7.1.5 | Winkler, Nicole, Street Map, 2017 117 102 Figure 7.1.6 | Winkler, Nicole, Ancient Map, 2017 117 102 Figure 7.1.7 | Winkler, Nicole, CE Map, 2017 117 102 Figure 7.1.8 | Winkler, Nicole, Crusade Map, 2017 117 102 Figure 7.1.9 | Winkler, Nicole, Modern Map, 2017 117 103 Figure 7.1.10 | Winkler, Nicole, Site Analysis Diagram, 2017 118 105 Figure 7.2.1 | Winkler, Nicole, Moment Collage, 2017 119 107 Figure 7.2.2 | Winkler, Nicole, Street Name Map, 2017 119 108 Figure 7.2.3 | Winkler, Nicole, Sponge Model, 2017 119 109 Figure 7.2.4 | Winkler, Nicole, Circulation Map, 2017 119 111 Figure 7.2.5 | Winkler, Nicole, Street Map, 2017 119 111 Figure 7.2.6 | Winkler, Nicole, Chosen Street Map, 2017 119 111 Figure 7.2.7 | Winkler, Nicole, Bait Habad Street, 2017 119 111 Figure 7.2.8 | Winkler, Nicole, Shuk Ha-Tsaba’im Street, 2017 119 112 Figure 7.2.9 | Winkler, Nicole, Street Map, 2017 120 112 Figure 7.2.10 | Winkler, Nicole, Chosen Street Map, 2017 112 Figure 7.2.11 | Winkler, Nicole, Sha’ar Ha-Shalshelet Street Left, 2017 120 112 Figure 7.2.12 | Winkler, Nicole, Sha’ar Ha-Shalshelet Street Right, 2017 120 120 113 Figure 7.2.13 | Winkler, Nicole, Street Map, 2017 89 89 89 91 91 91 93 93
2
Figure 6.2.1 | www.nps.gov/vive Figure 6.2.2 | www.mayalin.com Figure 6.2.3 | www.mayalin.com Figure 6.3.1 | http://travel.nuraina.com/spain-cordoba-mosquecathedral Figure 6.3.2 | http://travel.nuraina.com/spain-cordoba-mosquecathedral Figure 6.3.3 | http://travel.nuraina.com/spain-cordoba-mosquecathedral Figure 6.4.1 | huffingtonpost.com/2015/05/27 Figure 6.4.2 | huffingtonpost.com/2015/05/27
Figure 7.2.14 | Winkler, Nicole, Chosen Street Map, 2017 Figure 7.2.15 | Winkler, Nicole, Street Map, 2017 Figure 7.2.16 | Winkler, Nicole, Chosen Street Map, 2017 Figure 7.2.17 | Winkler, Nicole, Street Map, 2017 Figure 7.2.18 | Winkler, Nicole, Chosen Street Map, 2017 Figure 7.2.19 | Winkler, Nicole, Ha Tamid Street Panorama, 2017 Figure 7.2.20 | Winkler, Nicole, Street Map, 2017 Figure 7.2.21 | Winkler, Nicole, Chosen Street Map, 2017 Figure 7.2.22 | Winkler, Nicole, Misgaf Ladech Light Moment, 2017 Figure 7.2.23 | Winkler, Nicole, Misgaf Ladech Left, 2017 Figure 7.2.24 | Winkler, Nicole, Misgaf Ladech Right, 2017 Figure 7.2.25 | Winkler, Nicole, Street Map, 2017 Figure 7.2.26 | Winkler, Nicole, Chosen Street Map, 2017 Figure 7.2.27 | Winkler, Nicole, El Wad HaGai Light Moment, 2017 Figure 7.2.28 | Winkler, Nicole, El Wad HaGai Street Left, 2017 Figure 7.2.29 | Winkler, Nicole, El Wad HaGai Street Right, 2017 Figure 7.2.30 | Winkler, Nicole, Street Map, 2017 Figure 7.2.31 | Winkler, Nicole, Chosen Street Map, 2017 Figure 7.2.32 | Winkler, Nicole, Ha Yehudim Light Moment, 2017 Figure 7.2.33 | Winkler, Nicole, Ha Yehudim Street Left, 2017 Figure 7.2.34 | Winkler, Nicole, Ha Yehudim Street Right, 2017 Figure 7.2.35 | Winkler, Nicole, Light Burst, 2017 Figure 7.2.36 | Winkler, Nicole, Ha Yehudim Light Moment, 2017 Figure 7.2.37 | Winkler, Nicole, Misgaf Ladech Light Moment, 2017 Figure 7.2.38 | Winkler, Nicole, El Wad HaGai Light Moment, 2017 Figure 7.2.39 | Winkler, Nicole, Old City Occupancy Map, 2017 Figure 7.2.40 | Winkler, Nicole, Street Map, 2017 Figure 7.2.41 | http://www.holylandprayer.com/church-of-the-holy-sepulchre Figure 7.2.42 | Winkler, Nicole, Wailing Wall, 2016 Figure 7.2.43 | http://www.islamichistoryandtravel.com Figure 7.2.44 | Winkler, Nicole, Focal Map 1, 2017 Figure 7.2.45 | https://washington.org/find-dc-listings/vietnam-veterans-memorial Figure 7.2.46 | Winkler, Nicole, Parti Diagram 1, 2017 Figure 7.2.47 | http://www.contemporaryartdaily.com/2013/08/robert-irwin-at-secession
120 120 120 120 120 120 120 120 120 120 122 122 122 122 122 122 122
Figure 7.2.48 | Winkler, Nicole, Schematic Rendering 1, 2017 Figure 7.2.49 | Winkler, Nicole, Schematic Rendering 2, 2017 Figure 7.2.50 | Winkler, Nicole, Schematic Rendering 3, 2017 Figure 7.2.51 | Winkler, Nicole, Focal Map, 2017 Figure 7.2.52 | http://www.ontfin.com/Word/the-holocaust-memorial-boston Figure 7.2.53 | Winkler, Nicole, Parti Diagram 2, 2017 Figure 7.2.54 | http://www.lacma.org/art/exhibition/james-turrell-retrospective Figure 7.2.55 | Winkler, Nicole, Schematic Rendering 4, 2017 Figure 7.2.56 | Winkler, Nicole, Schematic Rendering 5, 2017 Figure 7.2.57 | Winkler, Nicole, Schematic Rendering 6, 2017 Figure 7.2.58 | Winkler, Nicole, Focal Map 3, 2017 Figure 7.2.59 | https://www.learner.org/courses/globalart/work/224 Figure 7.2.60 | Winkler, Nicole, Parti Diagram 3, 2017 Figure 7.2.61 | http://www.designboom.com/art, 2017 Figure 7.2.62 | Winkler, Nicole, Schematic Rendering 7, 2017 Figure 7.2.63 | Winkler, Nicole, Schematic Rendering 8, 2017 Figure 7.2.64 | Winkler, Nicole, Schematic Rendering 9, 2017
8.0 Design Development 129 130 130 130 131 133 134 134 135 135
Figure 8.1.1 | Winkler, Nicole, Cubit Proportions, 2017 Figure 8.1.2 | Winkler, Nicole, Glass Block Unit, 2017 Figure 8.1.3 | Winkler, Nicole, Glass Block Square Cubit Unit, 2017 Figure 8.1.4 | Winkler, Nicole, Wall Detail, 2017 Figure 8.1.5 | Winkler, Nicole, Construction Detail, 2017 Figure 8.2.1 | Winkler, Nicole, Old City Map and Sun Diagram, 2017 Figure 8.2.2 | Winkler, Nicole, Sun/Shadow Study El Wad HaGai, 2017 Figure 8.2.3 | Winkler, Nicole, Sun/Shadow Study Misgaf Ladech, 2017 Figure 8.2.4 | Winkler, Nicole, Sun/Shadow Study Ha Yehudim, 2017 Figure 8.3.1 | Winkler, Nicole, Aura Diagram, 2017
9.0 Final Representation 142
142 142 143 145 145 146 147 150 151 152 153 156 156 156 157 157 157 158 158 158
Figure 9.1.2 | Winkler, Nicole, Misgaf Ladech Banner, 2017 Figure 9.1.3 | Winkler, Nicole, El Wad HaGai Banner, 2017 Figure 9.1.4 | Winkler, Nicole, El Wad HaGai Approach Render, 2017 Figure 9.1.5 | Winkler, Nicole, El Wad HaGai Passing Render, 2017 Figure 9.1.6 | Winkler, Nicole, El Wad HaGai Perspective Render, 2017 Figure 9.1.7 | Winkler, Nicole, Ha Yehudim Perspective Render, 2017 Figure 9.1.8 | Winkler, Nicole, Misgaf Ladech Top View Render, 2017 Figure 9.2.1 | Winkler, Nicole, Site Analysis Detail Plate, 2017 Figure 9.2.2 | Winkler, Nicole, El Wad HaGai Detail Plate, 2017 Figure 9.2.3 | Winkler, Nicole, Misgaf Ladech Detail Plate, 2017 Figure 9.2.4 | Winkler, Nicole, Ha Yehudim Detail Plate, 2017 Figure 9.3.1 | Winkler, Nicole, Misgaf Ladech Section Model 1, 2017 Figure 9.3.2 | Winkler, Nicole, Misgaf Ladech Section Model 2, 2017 Figure 9.3.3 | Winkler, Nicole, Misgaf Ladech Section Model 3, 2017 Figure 9.3.4 | Winkler, Nicole, El Wad HaGai Section Model 1, 2017 Figure 9.3.5 | Winkler, Nicole, El Wad HaGai Section Model 2, 2017 Figure 9.3.6 | Winkler, Nicole, El Wad HaGai Section Model 3, 2017 Figure 9.3.7 | Winkler, Nicole, Ha Yehudim Section Model 1, 2017 Figure 9.3.8 | Winkler, Nicole, Ha Yehudim Section Model 2, 2017 Figure 9.3.9 | Winkler, Nicole, Ha Yehudim Section Model 3, 2017
10.0 Conclusion 165 167 167 167 167
Figure 10.1.1 | Winkler, Nicole, Vacant Temple Front View, 2017 Figure 10.2.1 | Winkler, Nicole, Final Exhibit Full View, 2017 Figure 10.2.2 | Winkler, Nicole, Final Exhibit Left Side, 2017 Figure 10.2.3 | Winkler, Nicole, Final Exhibit Site Model, 2017 Figure 10.2.4 | Winkler, Nicole, Final Exhibit Right Side, 2017
11.0 Supplements 173
Figure 11.1.1 | http://www.share-international.org/maitreya
Figure 9.1.1 | Winkler, Nicole, Ha Yehudim Banner, 2017
3
4
1.0
Foreward 1.1 Abstract & Arguable Position 1.2 Thesis Introduction 1.3 Thesis Topic Manifesto
5
1.1
Abstract & Position 6
Abstract
The Fourth Temple of Jerusalem June, 2017 There have been conversations about the erection of a Third Temple of Jerusalem, but The Dome of The Rock currently occupies its site. The goal for The Third Temple is that it is built for all humankind – at a time when there is peace between nations, and the Messiah/Second Coming has arrived. This architectural bridge is not realistic, as it relies on the defacing of one religion in order to create peace – a ridiculous task. The Third Temple also requires ancient ritualistic practice to take place within it, another profound reason for its impossibility. It is for these reasons, that The Fourth Temple of Jerusalem should be investigated as a means of physically defining and bonding the threshold between the Abrahamic religions. The Fourth Temple has not yet become a discussion – it is a contemporary, unbiased approach to peace-making and inevitably place-making, and it does not come equipped with centuries of baggage and preconceived expectations.
Keywords: Abrahamic Religions, Syncretism, Spirituality, Prayer, Meditation, World Peace, Place Making, Light
7
Position
The Fourth Temple of Jerusalem June, 2017 The First Temple of Jerusalem was built in 970 BCE and destroyed 383 years later. A Second Temple was built only 72 years later, but was also destroyed after 445 years. While the Third Temple has already been designed, it has not been built, leaving a 1,947-year gap – specifically because of political and religious conflict and diversity in the Old City of Jerusalem. The Third Temple requires that The Dome of The Rock be destroyed or displaced, achieving the opposite goal of the temple which is to unite religions in a place of worship. For this reason, The Fourth Temple is a sympathetic and respectful architectural bridge between the Abrahamic religions present in Jerusalem. The Fourth Temple is mindful of the cultures and history present in the Old City, but distinguishes itself architecturally from its context, representing the current age, technologically, architecturally and culturally. Anyone and everyone can come and enter the Fourth Temple.
8
9
1.2
Introduction 10
Judaism, Christianity and Islam all originated from three patriarchs: Abraham, Isaac and Jacob (Isaac was Abraham’s son, and Jacob was Isaac’s son). Out of the three, Abraham was the first to live, and had the closest relationship with the All Mighty, and together (God and Abraham), developed Judaism, circa 1800 BCE. In Judaism, Abraham is considered the Father of and first Jew to have lived, therefore, one is Jewish if he or she is a descendent of Abraham (this is a blood connection). In contrast, Christianity understands Abraham as a “father of faith” predominantly because Christianity focuses on Jesus as a savior and the Messiah who has yet to come, rather than Abraham as the legacy of spirituality. In essence, Christianity understands Abraham as an element of faith, not the creation of faith. Islam, interestingly, combines both Judaic and Christian opinions on this mat-
ter, essentially stating that one may be a descendent of Abraham through blood or faith. Islam acknowledges Abraham as a prophet, while also joining Judaism in believing that Abraham was the Father of spirituality, and that his purpose on Earth was to declare that God is One being, hens monotheism. In order to holistically understand the three Abrahamic religions, specifically in terms of spirituality, history, culture and architecture, it is crucial to notate their similarities and differences on a spectrum. It must also be noted that these religions each originated from the same source, and ultimately, this thesis will culminate to a work of architecture that understands and amalgamates the three: The Fourth Temple of Jerusalem. Concerning Judaism, the Third Temple represents a peaceful time in the future, where the Messiah has come and God finally has a sanctuary and home to dwell in. If the
Messiah is present on Earth, this means there will also be peace on Earth, providing the space for the Abrahamic religions to return to in equality. In general, Jews pray to God for the Messiah to return every day, and therefore, pray for peace on Earth and for the creation of the Third Temple in Jerusalem. For many, this “goal” also represents the “end-time” for humanity, or the last day on Earth, a large aspect of the eschatology of the Judaic community. Christian belief has leaned towards this perspective, but is stabilized on the idea that each Christian affiliate embodies a “Third Temple”, just like Jesus did when he embodied god and sacrificed himself. This theory of one’s own body being a sanctuary for God is a large part of Christianity, along with their eschatology involving Judgment Day. All of Christianity’s holy landmarks in Israel are located in Jerusalem and Bethlehem, which is just south of Jerusa11
lem, lending to the validity of Jerusalem being the holy site for the Abrahamic religions. On the other side of the spectrum, Islam understands that the Temple Mount (site of the Third Temple, as well as the past site for the First and Second Temples) belongs to Islam because the Dome of the Rock and the Al-Aqsa Mosque are located there currently. Because Islam has such a large footprint on the Temple Mount, and have architecturally outlived Judaism in this holy area, they predominantly acknowledge the Temple Mount as Islamic territory, even though Jerusalem is never mentioned in the Qu’ran. The Dome of the Rock is the third most holy site for Islam, after The Kaaba in Mecca, and Al-Masjid an-Nabawi in, Medina, Saudi Arabia. The Abrahamic religions have, fundamentally, very similar and relatable ideals, especially those which stem from their origination; what disconnects them is pri12
marily cultural evolution over time, including political influences and the natural unfolding of enlightenment and progression in communication. One thing that the Abrahamic religions can all agree on is the location of the holiest site in the world: Jerusalem. The part of Jerusalem that is most important for this conversation is what is known as the “Old City”, easily identified by its bordering walls and monumental gates. Within this city, there are four quarters: Armenian, Christian, Jewish and Muslim. The sanctity of this site originates thousands of years before King Solomon, son of King David, erected the First Temple in Jerusalem in the 19th Century BCE, on the current location of the Temple Mount. In 586 BCE, the First Temple was finally completely destroyed by Nebuchadnezzar, a Babylonian King, after almost 200 years of sustained attacks and exile. About 70 years later, the Second Temple was
constructed on the same site, quickly following the Jews’ return to Israel, with the instruction of Cyrus the Great from Persia. The Second Temple stood until 70 CE, when the Romans, under the leadership of Titus, destroyed it as well as the majority of Jerusalem. From the 4th to 6th Centuries AD, Jerusalem was under the rule of the Christian Byzantine Empire, and during this time, Christian pilgrimages began to develop, and under the rule of Constantine, the Church of the Holy Sepulchre was built in 320 CE. During this time, the Temple Mount stood uninterrupted, and essentially desolate. In 691 CE, the Dome of the Rock was constructed on the Temple Mount, the same site as where the Second Temple had stood, and was done so at the will of Umayyad Caliph. Umayyad was the second of four Arab Caliphates, specifically originating from Mecca. Caliphates were initiated after the death of The Prophet Mo-
hammad, as successors to the late Islamic prophet, although they were not considered to have had the prophetic abilities that The Prophet Mohammad had, they represented Islamic communities and their spirituality and faith. The Dome of the Rock is important not only because of the site’s history but because of a foundation stone located in the center of the Mosque, at the deepest point. The three Abrahamic religions each have their own reason for why this stone is relevant to their respective histories, another element that makes Jerusalem a Holy place for all three. For many Muslim affiliates, this foundation stone marks the exact spot where The Prophet Mohammad may have ascended to heaven to meet Gabriel, Abraham, Moses and Jesus, while many others believe that he ascended from the Al-Aqsa Mosque. Currently, Muslims pray in the direction of Mecca (not the Temple Mount), while
the Jews still pray in the direction of the Temple Mount. For Jews, the foundation stone represents the spot where the Holy of Holies was located in the time period of King Solomon’s Temple, and where Abraham prepared to sacrifice his son Isaac as per God’s request. As stated by Rabbi Kamensky, the foundation stone actually was “the first physical piece of Earth, from which the rest of the land came from. God used the stone as an origination for the world.” Rabbi Kamensky is an Orothodox Judaic affiliate, and this description of the foundation stone, although very difficult to conceptualize, is consistent with a lot of themes present in Conservative Judaism. Christians do not explicitly associate the Temple Mount with their own sacred territory; in fact, they seem to attribute more spiritual importance to people rather than places. During the Crusades, Jerusalem was captured and
the Augustinians took ownership of the Dome of the Rock. During this time, the Augustinians transformed the Mosque into a Church, lasting from 1099 AD to 1187 AD, when it was returned to Islam and redefined as a Muslim shrine again. Today on the Temple Mount, one can see, across from the Dome of the Rock, what remains of the Western Wall in Jerusalem, which is a portion of the retaining wall that was built during the expansion of the Temple Mount under Herod’s rule. This wall is now a major destination for Judaic Pilgrimages to Jerusalem, as it is not only a physical embodiment of recorded history, but also a very meaningful sanctuary for all to share faith in the future Third Temple. The Church of the Holy Sepulchre is located in the Christian quarter in Jerusalem, and is the site of where Jesus was crucified, buried and resurrected. Jesus’ empty tomb was originally outside of the city 13
walls, as most burials did not take place within the city limits to prevent illness. Because of the expansion to the Old City, Jesus’ tomb is now located within the current City walls. In many ways, it does seem as though Judaism, Islam and Christianity are satisfied with their current sections of the city, and their respective holy architecture, and the integration of many walks of life. But one must wonder why the Jews have been without a Temple for the last, almost, 2,000 years, considering its purpose has always been to unify and invite collaboration between the Abrahamic religions. The reason, simply put, is that the Third Temple of Jerusalem requires many unlikely circumstances. Foremost, the erection of The Third Temple would imply that The Dome of The Rock be removed or displaced. Secondly, The Third Temple’s primary ritual is animal sacrifice, an ancient practice which
has been rejected by all contemporary society. And ultimately, there are far too many preconceived ideas about the Third Temple, as it seems to lean heavily towards the Judaic perspective, rather than a holistic, all-inclusive “place” for the Abrahamic religions in Jerusalem - this monumnetal step towards peace must be new, but inspired by history.
Figure 1.2.1 14
15
1.3 Manifesto 16
Our planet consists of an energetic grid, almost like a matrix, that we experience as electromagnetic energy by way of our consciousness. There are several spots on Earth where energy paths intersect, creating very special moments in time and space that are tangible by Man. Some of the most energetically charged architectural landmarks are located on these spots, such as The Cathedral of Saint John The Divine in New York City and The Kotel (or Wailing Wall) in Jerusalem, along with The Kaaba in Mecca. The Old City of Jerusalem is an ancient relic on our planet, perpetually situated in the midst of terror, all the while eternally desired and connected to the Abrahamic religions that claim spiritual genesis there. Arguments with regards to religion will never cease, and there will always be war while Man still inhabits Earth. We have always known this – which is why we have
evolved into the contemporary species that we are, complete with an impressive infrastructure that almost stretches the globe. Nevertheless, people travel thousands of miles to visit such monuments – to experience that aura first hand - to make pilgrimage – to acknowledge and pay respects to history. It should be noted that there are currently “hot spots” that do not provide historical homage, but are equally successful in the sense that they comparably attract a sizeable population of visitors annually. Ultimately, what makes these monuments so fabulous IS the people – the more people gathering for the same cause (at the core), the more powerful the experience is. That’s why marches, rallies and the like are so thrilling; when people come together for a cause, they are also spiritually sharing and exuding energy – creating a real-time “hot spot.” When visitors plan their pilgrimage to a hot spot, they
develop expectations and envision what their experiences may be like – assuming that all their adventures will be authentic (or otherwise stated ahead of time). When I entered the Kotel, and for the first time, made contact with the wall, I realized all of this. Expectations do not come close to the authentic experience of a piece of history rooted in so many cultures, at the core of so many wars, having survived so many political shifts. Off to the distance one could see the golden dome of The Dome of the Rock, and just a few blocks away in the other direction, The Church of The Holy Sepulchre. What a marvel – Jerusalem’s Old City has been architecturally preserved, a gem of history and an artifact of cultures and heritage. The Temple Mount is most significant because of its lengthy history, beginning with King Solomon’s Temple, then Herod’s Temple, and finally as it currently stands, a Mosque 17
known in English as The Dome of The Rock. Jews, Christians and Muslims claim ownership to this site, as well as much of the territory of the Old City. Politically, Israel has been fought over, lost and won, promised and destroyed for centuries. Currently, while there is still much conflict, these religious sites maintain their validity in history and continue to attract believers of all kinds. The only thing that is missing is something new – something that respects history, but was designed and built for everyone. There have been conversations about the erection of a Third Temple of Jerusalem, but The Dome of The Rock currently occupies its site. The goal for The Third Temple is that it is built for all Humankind – at a time when there is peace between nations, and the Messiah/Second Coming has arrived. This architectural bridge is not realistic, as it relies on the defacing of one religion in order to create 18
peace – a ridiculous task. It is for this reason, that The Fourth Temple of Jerusalem should be investigated as a means of physically defining and bonding the threshold between the Abrahamic religions. The Fourth Temple has not yet become a discussion – it is a contemporary, unbiased approach to peace-making and inevitably place-making, and it does not come equipped with centuries of baggage and preconceived expectations. The Fourth Temple of Jerusalem will be a monumental step towards uniting the Abrahamic religions in the Old City – it will be an authentic and contemporary addition to the historically preserved city, and will be respectfully nestled into the existing fabric and architectural language. The Fourth Temple will mend boundaries, unite communities and most importantly, avoid conflict by going high. A very crucial aspect to the design of the Fourth Tem-
ple is authenticity of design. In order to honor and maintain history for future generations, the Fourth Temple should be designed and built with the techniques and technology of the 21st Century, and made to look contemporary. While the majority of the Old City has been preserved to appear as though it is still functioning in ancient times, the Fourth Temple will represent a present-day endeavor to mend the ties between the Abrahamic religions. The concept is modern, the time period is modern, and the people it represents are modern – therefore the most honest design is the modern one, which will ultimately be preserved in the future as part of the evolutionary fabric of the city’s history and culture, also known as its projective preservation. Concurrently, the design of the Fourth Temple must keep in mind some of the details and elements from its precedents and neighbors. This is
simply because it is the architect’s job to do so – to engage in the conversation between previous architects’ impacts, and to anticipate future development, and ultimately to be mindful of those who inhabit these places. Just like performing site analysis for the purpose of being a conscious designer, understanding history, physical and spiritual context and vernacular precedent is pertinent to designing, especially in a city that is kept and preserved as an ancient city. Fundamentally, the Fourth Temple of Jerusalem will mark a time in history where an element of the built environment was conceived based on information from the past, situated in a scene from the future, and experienced by everyone, freely in the present, and concurrently respectful of all three.
Figure 1.3.1 19
20
2.0
Research 2.1 The Three Abrahamic Religions 2.2 The Third Temple of Jerusalem and Ezekiel 2.3 The Types of Pilgrimages
21
2.1
Abrahamic 22
Part of why the Third Temple of Jerusalem has not been realized yet is due to cultural differences. Cultural variation in the Middle East is partly what makes it so difficult to build there, but it is also what differentiates the Holy Land from the rest of the world. In the 1960’s, a group of very conservative Jews emerged as hippies, and were associated with the baby boomers generation. The House of Love and Prayer, a Jewish outreach center from San Francisco, facilitated this movement in Judaic-American culture, and with it, there was a “return to tradition and the embracing of the mystical and supernatural elements of Judaism.”1 Although much of this spiritual practice was rooted in psychedelic experiences and communal love, what was also considered was the imminent entry into the Age of Aquarius. From 0 A.D. until very recently, we were living in the Age of Pisces. For the last fifty years,
we have been in transition from the Piscean Age into the Aquarian Age, which officially began on November 11, 2011 (11/11/11). It has been conceptualized that the transition actually lasted 800 years, implying that a large part of experiencing an “age” is the transient time period during the transition between the previous and current ages, creating a dynamic overlap of perspectives. The Piscean Age valued wealth, power and greed. People were competitive, unwilling to collaborate, vicious in deal making, and desperate to win at the expense of anyone around them. The Aquarian Age is classified very differently, and with the transition to Aquarius in mind, it has facilitated very dynamic social and political issues on this planet. On the bright side, the Aquarian Age includes ideals such as unity, collaboration, brotherhood and integration. The Baby Boomers are essentially the physical bridge to the
new age, bringing with them a large generation of leaders who are spiritual, open and curious individuals. While this generation was shaped by a very tumultuous World War, including the use of the atom bomb and mass genocide, Baby Boomers represent a strong and united front, fighting for rights, equality and peace on Earth – very similar to what the Third Temple of Jerusalem aims to facilitate and achieve. The Baby Boomers not only experienced spiritual evolution in San Francisco, but also in Woodstock, New York, where the Woodstock Music Festival took place. This music festival, originally held in 1969, drew a crowd of over 400,000 people, marking an unparalleled spiritual experience in history. People who attended this festival left it with a permanent, life altering state of consciousness that facilitated and maintained a new spiritual awakening and awareness among the new genera23
tion that would lead a parade into the age of Aquarius. It is invigorating to consider that a new cosmic age has just recently arrived, and will metaphysically govern our planet for the next 2,000 years. With the positive attributes of the Aquarian Age in mind, one can only imagine the future possibilities in governments, cities and civilizations. A new way of thinking and working, for all, means new infrastructure, more technology, better communication and ultimately, happier people. If the planet begins to evolve in a direction towards peace on all cultural fronts, it is possible that a proper Mitzvah could be achieved and an appropriate time to construct a Temple would emerge. Still, the drastic shift in our spiritual evolution must overcome many obstacles, such as the iconic differences in the Abrahamic religions, possibly one of the most popular and obvious differences on the spectrum. 24
Moshe Safdie, in one of his courses at Harvard called Jerusalem Studio, explored many issues in Jerusalem related to the Abrahamic religions in architecture, political forces on city development and rehabilitation, as well as the contemporary integration of the Abrahamic religions and their respective symbols and iconography. A large part of this study focused on heritage, history, political evolution and funding and current social dynamics in Jerusalem. “The question of when such a gesture is appropriate was raging in the profession as these studies began. Nowhere did this question become more relevant and emotionally charged than in Jerusalem. This is, after all, the city of symbols. The center of three world religions, it is a mosaic of icons; each form, each shape, each detail provokes memories and feelings. One could not be high-handed or frivolous about symbols in Jerusalem. What, indeed, are appropriate symbols in the new
architecture
in
Jerusalem?�2
Moshe asks this fantastic question: what are appropri-
ate symbols in the new architecture in Jerusalem? The answer
to this question involves an integration of Abrahamic Iconography, or a spectrum. When we combine these three conceptual thoughts: the Aquarian age, the Abrahamic Spectrum and Spirituality, we will find the solution. It is important to acknowledge these three ideas at once together because, although powerful separately, these ideas, when combined, holistically embody the majesty and glory of the type of revolution the a Temple of Jerusalem will represent. In San Francisco, Haight-Ashbury facilitated a movement, Woodstock, New York facilitated a movement, and when given the opportunity, Jerusalem shall too. What will identify the Temple of Jerusalem as a comprehensive movement in
our future is the momentous union of the Abrahamic religions as never seen before; it will be an energy and a power, something difficult to explain in words, but tangible, visible and certainly groundbreaking in the realm of spiritual architecture. The site being in Jerusalem will add another layer of historical and spiritual complexity, unparalleled to that of San Francisco and New York, and the political and economic friction present in the Holy City will conclude heroically at this pivotal space in time. “The challenge in planning Jerusalem is to evolve plans for development which would respond as closely as possible to the aspirations and well-being of the several hundred thousand people who inhabit the Jerusalem region, a basically humanistic response to the needs of Arabs and Israelis; Christians, Moslems, and Jews; religious and secular; traditional and modern; affluent and poor. With this kind of agenda and objectives, I do not believe there are several
scenarios. There might be alternative interpretations, but in terms of objectives, if humanity is to prevail over the political aspirations of limited factions, the journey seeking such plans is common to us all.”3
There are many fantastic examples that currently exist of built environments that provide and in some cases have created unifying and peace-making atmospheres. In some instances, these places were created as direct responses to an unfortunate circumstance in our world’s political and religious construct. The National September 11 Memorial is a profound example of such occasion. “For several years on the anniversary of 9/11, a pair of temporary light beams were projected heavenward as luminous reminders of the attacks on the Twin Towers. In contrast, Michael Arad's permanent memorial, completed for the tragedy's 10th observation, looks inward. Speaking to loss and the healing process, the architect created a serene
parklike plaza and carved a void into the hollow of each tower's footprint, surrounding the black holes with gently illuminated pools of cascading water.”4
The way Arad’s permanent memorial utilizes simple elements of light and water to convey loss and tragedy successfully honors the lives lost during September 11, 2001. The memorial is more than a “park-like plaza”; it is a place that brings people together in a peaceful and contemplative environment in the midst of a very complex and tense atmosphere in New York City. The plaza brings people together from all walks of life to join in memory and reverence, and it is done in a manner that is respectful to the site’s original conditions, while involving new design elements to invoke a sense of unification and modernism. In some ways, the site already layed the foundation for this experience, but the architect honed what the pub-
25
lic felt, and devised a design strategy that promotes a healing process, and provides a leisurely and contemplative outdoor public Temple. Another superb example of this type of place making is Walt Disney World in Orlando, Florida. People from all walks of life gravitate towards Disney World, as it is a magical place that brings animation and cinema to life. Everyone who visits Disney World inevitably experiences the same excitement and adventure, including consuming the same foods, drinks, visiting the same amusement rides, touring through Epcot, and taking photos with various characters, to name a few. All of those who visit Disney World have the same intentions, in general, to have a good time. And Disney World has successfully provided tourists and alike with more than what they could dream of. All of this is done behind the scenes, with designers and 26
engineers, mapping, studying and problem solving in order to provide visitors with an unforgettable experience. All of the elements that make Disney World come alive have been calculated to perfection, so that the pilgrimage to Disney World exceeds expectations and is unforgettable. For families and Disney junkies, the experience can be so uplifting and inspiring, in some ways, Disney World is a Temple for those who get to experience it, and it is those elements of wonder, surprise and fulfillment that make it happen. One of the most well known pilgrimages is the epic Journey to Al Kaaba, in Mecca. This event happens once a year (on the lunar calendar) generally during the spring, with millions of people in attendance, a population growing every year. The total experience is called Hajj, and it is required of all Islamic affiliates, as long as they can afford to attend, as it is a very expen-
sive trip and stay. Completing the Hajj involves many days of activities, including rituals that give penance to Abraham, The Prophet Muhammad and Satan, in some cases. “To complete our Hajj, we visited the Sacred Mosque in Mecca to perform seven circumambulations around the Kaaba and walk seven times between the ancient hillocks of Safa and Marwa. Circumambulations around the Kaaba are done to commemorate its establishment centuries ago by Abraham and his son Ishmael as the first house of worship on earth.�5
What is so remarkable about the Hajj at Mecca is the amount of people in attendance, and that they all wear white in solidarity. Sometimes, it is not the architecture that makes the place, but the sheer amount of people in a space and the similarities that they share. “As millions of Muslims gathered on those days in worship, I felt a
brotherhood that renewed my faith in the worldwide Muslim community and inspired hope for our future. Thus, the pilgrimage linked the past to the present and, through me and my fellow pilgrims, both ancient and future generations of Muslims were bound in faith and brotherhood.�6
Sometimes, it simply takes a reminder like this experience to reinstall one’s faith. Seeing and feeling mutual support and admiration from millions of people in one space is a gift – the ability to immerse oneself in a focused and spiritual center, with only one positive goal. It is a space, time and feeling like these that is needed in Jerusalem, a place that is initially respectful and commemorative, then surprising and entertaining, and finally spiritually uplifting and inspiring. Based on the previously mentioned case studies that exemplify successful place making, it seems possible to design a space that is either
necessarily significant to religion or not, that still evokes unity and meaning in life. Whether it is explicitly a temple or simply an amusement park, bringing people together through common interests can be achieved through thoughtful analysis of the needs and wants of the users, in combination with the unimaginable. When these things are brought together in reality, people show up.
Figure 2.1.1 27
2.2
Third Temple & Ezekiel 28
Ezekiel ben Buzi was a prophet (and priest) during the time that the First Temple in Jerusalem stood, as well as during its destruction. He was the 26th recipient of the Judaic oral tradition, the first being Moses at Sinai. Ezekiel managed to record the architectural details and exact measurements of the Third Temple of Jerusalem, which he was guided through in a vision with God. “An angelic ‘man’ guided the prophet through the courtyards, chambers, walls, and gates of this Temple and gave him their precise measurements. Finally, God in His glory, entered the Temple and instructed Ezekiel to teach the design to the House of Israel.”7 While there are many sources that describe and address the Third Temple of Jerusalem, Ezekiel’s explanation is the original source; all other sources have been based on his writings, as either interpretations or rabbinic adaptations over time. Ezekiel’s architectural
tour with God occurred on Yom Kippur in the year 3352, or 408 BC. Yom Kippur is the most celebrated Holiday in Judaism, as it represents the day of repentance; the day that precedes the New Year, and the time to ask for forgiveness from God in order to begin a fresh new year and be written into the Book of Life. What is also interesting about this particular date is that the year 3352 signifies the Jubilee Year, which happens every 50 years, following seven sabbatical cycles.8 “On Yom Kippur in the Jubilee Year, Jewish slaves are freed and land in Israel that had been sold during the previous forty-nine years, is returned to its original tribal ownership.”9
the first time in nearly 2,000 years… The Third Temple will rectify the sin of Cain and Abel…utterly changing the consciousness of the world… Israel will be at peace with the nations of the world…”10 What is most comforting about this concept is the unity that is implied through its words. The concept clearly stated here is that the Third Temple will serve all religious nations, and is later reinforced again: “To accommodate the millions of people who will make pilgrimages to the [Third] Temple, its Outer Courtyard will be two-and-a-half times larger than the Second Temple’s, and the Temple Mount will be thirty-six times as great.”11
The Messianic Temple perfectly defines the gravity and meaning of the Third Temple of Jerusalem to the world: “…pronouncing the name of God according to the spelling of its letters for
The infrastructure of the Holy Land in Jerusalem has already been established in Ezekiel’s prophecy. We have, here, a vision of peace for the future, one that has been molded and formed as a subsequent event 29
of the construction of the Third Temple. This prophecy contains in it a multitude of issues, dealing with democracy, social injustice and religious differences. But this text is missing the Dome of the Rock. Ezekiel’s prophecy leans against the concept of the Jubilee Year, a conviction very far from reality. The possibility of the Third Temple of Jerusalem inhabiting the Temple Mount (multiplied by 36 to account for the courtyard) is unrealistic as well as contradictory to the purpose of the Temple. If the Third Temple will become a place for mankind to unite, where all nations of the world will congregate, it cannot destroy or deface a culture in the process. This leads us to another series of questions, including the fascinating concept of the architect’s role. In the case of the Third Temple, the architect will only have a role if you believe he will. “There are differing views about how the 30
future Temple will be built. The disagreement dates back to the rabbis of the Mishna, and culminates in the opinions of the Rambam and the Ravad.”12 In short, the Rambam is of the belief that the Temple will be built by humans once they are appointed by a council and a Prophet of Israel (both of which do not currently exist). The Ravad believes that “the Third Temple will miraculously descend from Heaven already built by God Himself…”13 The Tabernacle, First and Second Temples were all built by man, so it is an interesting contrast to consider that the Third Temple would simply appear on Earth. Although this is one interpretation, it is perhaps fair to suggest that the Temple has “technically” already been built if Ezekiel was able to acquire field measurements from experiencing the Temple first-hand.
What differentiates the Third Temple from the Tabernacle, First and Second Temples is their means of fulfillment. The Third Temple can happen through any number of meaningful acts. During the times of the aforementioned Temples, construction was the meaningful act, or Mitzvah. But the Third Temple is more special. The one and only equivalent Mitzvah to constructing and building the Third Temple IS studying it. Studying Ezekiel’s prophecy, questioning and understanding the many commentaries and images associated with the Temple and conducting personal investigation is equivalent to physically erecting the Third Temple in Jerusalem on the Temple Mount. This idea eradicates all issues that affect cultural landscape and religious architecture. By focusing on the literary, subjective nature of the Third Temple, one can avoid the issue of physically affecting the existing conditions on
the Temple Mount, while fulfilling the most valuable Mitzvah. It should be noted that out of the Tabernacle, First, Second and Third Temples, the Third Temple stands as the only one that was promised to descend from Heaven, pending a proper Mitzvah. During the times of the Tabernacle, First and Second Temples, the only means of fulfilling the Mitzvah was to physically build and construct it.14 One must wonder why this is the case: why the Third Temple? Studying and learning the design of the Third Temple of Jerusalem can protect an entire generation. “Any generation in which the Holy Temple is not built, is considered one in which it was destroyed.”15 This very strong statement, written in the Talmud (Judaism’s Oral Torah), appears as a clear indication of the need to study the Temple’s design. Not only is it the right of the people to do so, it is also a necessary
part of maintaining a whole heritage and culture. The imminent Third Temple is a capstone to the centuries of exile, religious discrimination and the territorial war in Jerusalem. Part of conserving the Abrahamic legacies is to ensure that future generations relay stories and crucial information to the next. And this must begin with the current generation.
31
2.3
Pilgrimage 32
The ritual of pilgrimage is an undeviating commonality between the Abrahamic religions; making one, or in some cases multiple trips to a holy land, solidifying one’s determination to please the All-Mighty. Participating in a pilgrimage represents one’s conviction to a faith, and physically exemplifies the life-long commitment they have chosen to take. The most important part of pilgrimages, for the discussion of the Fourth Temple of Jerusalem, is the resultant factor of these trips – invigorating moments unlike any other, informing and affecting one’s spiritual consciousness. Each type of pilgrimage, whether finely orchestrated or loosely interpreted, ultimately sends a message to the world. When a large amount of people set forth on a journey, irrespective of the destination, there is an undeniable energetic experience that overcomes the scene, and positive attention is brought to those who participate. There
is nothing the world wants to see more than a cluster of believers doing the right thing and doing it beautifully. These pilgrimages have evolved into traditions, and over time people around the world inevitably expect these pilgrimages to take place, especially with current technology and the availability of public broadcasting. Part of the design of the pilgrimage to the Fourth Temple is the understanding of the pre-existing pilgrimages, as this new pilgrimage may assume secondary value for those existing. This is to say, while one may be on his/her way to the Wailing Wall for his/ her pilgrimage experience, for example, he/she may encounter the Fourth Temple on the way – this would certainly affect his/her experience at the Wailing Wall, and the same could be said for the Dome of The Rock or The Church of The Holy Sepulchre. The Fourth Temple may also be a secondary experience following a pilgrimage
experience, which may equally affect the primary experience just prior to it. For this reason, one must be totally clear on the existing expectations of the Abrahamic pilgrimages and sites. Islam requires one pilgrimage a year and Judaism three; Christianity does not necessarily require a pilgrimage, but does possess several pilgrimage sites around the world to which Christians may visit as they choose. Islam’s pilgrimage is called the Hajj, and it takes place every year during the months of August and September, lasting just under a week (in the last month of the Islamic lunar calendar). Performing the Hajj is a requirement for all Muslims, and must be completed at least once in a lifetime if it is possible to do so, as it is economically and physically trying. The annual pilgrimage destination is in Mecca, which is located in the South West quadrant of Saudi Arabia. Mecca is the most holy 33
site for Muslims (next to Medina and Jerusalem), as it is the city where The Prophet Muhammad was born as well as the location of the cave where he experienced his first holy revelation leading to the recording of the Quran. The Hajj is powerful for many reasons, the primary one being the quantity of people who participate in the ritual simultaneously (over 3 million people and increasing). And to reinforce the breadth of the situation, all engagers wear white throughout the rituals (this is primarily due to hygienic and behavioural requirements, but also affects the energetic and beautiful qualities of the ritual). The Hajj can be simplified into nine acts, all of which are performed in synchronicity. Initially, each pilgrim must circumambulate the Kaaba (the Muslim equivalent to the Jewish Tabernacle; a cubeshaped building representing the House of God) seven times (people do not ever enter the 34
Kaaba; it is simply used as a monument and signifies the direction to which all Muslims pray each day). Next, each pilgrim runs from the Al-Safa hill to the Al-Marwah hill and back again seven times, to recall the story of Abraham’s wife, Hagar, who was left in the desert, by Abraham, with their child Ishmael, between these two mountains. Hagar ran back and forth between the mountains seven times while waiting for Abraham to return, all to acquire water and to ensure that her and Ishmael would survive. On the last lap, a small body of water appeared, now known as the Zamzam Well, the location of the third step of performing the Hajj (each participant drinks from the well). The fourth ritual takes places at Mount Arafat, where all members pray to Allah, requesting and begging to be exonerated from their sins, and to have the ability and will to have strength for the future. This fourth step is one of the most crucial to
the Hajj, as it deals directly with God, the bond and connection between humans and the All-Mighty, and focuses on the power that God has over his people – the power that people have (actually) given Him. Next, the pilgrims travel to Muzdalifah where they spend the night, recite several prayers, and collect stones for the following day in Mina. This next ritual is called the Stoning of the Devil, and it involves the throwing of seven small stones at one of three walls that are located in Mina; these walls are called jamarāt. Ultimately, throughout the course of the Hajj, 49 stones are thrown all together at these three walls or columns. This ritual is done to remember The Prophet Muhammad’s Hajj, during which he enacted the same steps. Upon completing the Stoning of the Devil, each pilgrim must cut or shave his/her hair as part of the ritual. Finally, all pilgrims celebrate the Festival of Sacrifice, or Eid al-Adha.
During this festival, an animal is sacrificed in remembrance of when Abraham almost sacrificed his son as a testament to his faith in God. The sacrificial meat is traditionally shared between family, neighbors and the needy, and a series of prayers closes the ceremony. While the Hajj is the primary pilgrimage, there is also a secondary opportunity in Islam called Umrah, where the same rituals can be practiced on another date in Mecca for perhaps the convenience of the pilgrim. But even if one chooses to do so, the Umrah is not equivalent to the Hajj, and the Hajj must still be accomplished if it is possible for the pilgrim to do so in his/her lifetime. Prior to God directing The Prophet Muhammad to pray towards Mecca, he and the Islamic followers prayed towards The Temple Mount in Jerusalem, the site of the First and Second Temples of Jerusalem. This was done because Islam recognized The Temple
Mount as the earliest place of worship. For many Muslims, The Temple Mount, specifically where the foundation stone is located (currently within The Dome of The Rock), represents the “farthest Mosque”, or the location of where The Prophet Muhammad took his seven-night journey to Heaven to meet God and his prophets. The Temple Mount is spiritually charged for Muslims and well as Christians and Jews, all ultimately dating back to the existence of the Holy Temples (both First and Second). During the period of the Second Temple, Jews practiced a threefold pilgrimage every year, with directions from the Torah inscriptions. The three celebrations are still holidays in the Judaic faith currently, but do not require a pilgrimage to Jerusalem, as there isn’t currently a Temple to travel to which could facilitate the pilgrimage process in a kosher format. Those who live in Jerusalem will attend services at
the Wailing Wall during these holidays, as this is the closest they can get to being at a Temple, but until the Third Temple is built, a pilgrimage is not required by Jewish law. This is because these holidays require animal sacrificing for God, a ritual that is meant to take place in the Third Temple of Jerusalem (and historically took place in the First and Second Temples), and is not deemed kosher if done elsewhere. The three holidays for which a pilgrimage would traditionally be required are called Passover, Shavuot and Sukkot. Passover lasts seven days, taking place during the middle of April (the Jewish calendar is also on the lunar cycle like Islam). Passover is a holiday that pays tribute to the Jews’ exodus from slavery in Egypt, lead by Moses under the instruction of God. This exodus was made possible by a series of ten plagues brought on by God; this only after many quarrels between the Pharaoh 35
of Egypt at the time, and his adoptive-brother Moses. The core of the Passover celebration focuses on Matzoh, an unleavened bread that was the product of the Jews’ inability to allow their dough to rise while hastily exiting Egypt upon the news that they were finally free from slavery. During Passover, Jews do not consume anything which has been given time to rise with the use of yeast, so Matzoh is used as a substitute, and as a direct homage to their ancestors. Passover also represents the first barley harvest, a consistent concept throughout the Judaic pilgrimage holidays (agricultural harvests). Shavuot traditionally takes place in either the middle of May or June, during the wheat harvest in Israel. This holiday specifically marks the day when God gave the Torah to the Jews at Mount Sinai. Passover and Shavuot are linked by a seven week period, during which Jews practice what is called the Counting of 36
the Omer, a dedicated period of seven weeks which marks the time between the Jews Exodus from Egypt and their receiving of the Torah from God, marking their official conglomeration. The word Shavuot in Hebrew means weeks, and the seven weeks of the Omer signify the anticipation that the Jews went through in order to finally worship and serve their God without interruption. Sukkot typically takes place in the month of October, and has two meaningful purposes. Sukkot is celebrated to mark the end of the agricultural harvest for the year in Israel. Currently, Jews will build a Sukkah, either at their home or synagogue as a large part of the celebration. A Sukkah is a temporary structure, with walls of any material and a natural roof of leaves or the like. The Sukkah is constructed outside under the stars, and is used for praying, eating and sleeping in during the week that Sukkot is observed. A Suk-
kah is typically decorated with natural fruits and vegetables to symbolize the end of the harvest, and to provide some protection from the outdoors. The Sukkah is also commemorative of the type of dwellings the Jews had during their fourty year exile out of Egypt (temporary structures made of natural materials). During Sukkot, it is mandatory to perform the shaking of the lulav and etrog, also known as the four species. The lulav is a type of bouqet, including the leaves from a date palm tree, a myrtle tree and a willow tree. These leaves are typically held together with a woven palm leaf. The etrog is the product of a citron tree, and resembles a lemon but with a very strong aroma that emanates from its skin. The shaking of the lulav and etrog is done inside of the Sukkah at least once during the duration of Sukkot (it can also be performed at home or in a synagogue). To perform the ritual, he/she holds the lu-
lav in the right hand and the etrog in the left, upside-down. After a short prayer is recited, the etrog is turned right side up, and the four species are brought together. The bundle is then shaken three times to all four sides (North, South, East and West), as well as up and down; this represents God’s potential for creation. Ultimately, the Judaic rituals concentrate on their liberation from slavery, delivery to freedom, and acquisition of a holy scripture. Holistically, the primary celebration focuses on the human relationship with God, with reliance on a peaceful place to worship. Christianity functions very similarly, where their pilgrimage sites have relied heavily on religious and political conflict, counterbalanced with the actions of Christian Martyrs, Saints and Apostles. Christian pilgrimages initially took place in Jerusalem, at sites where Jesus was known to have spent time in,
as well as his twelve disciples at that time, specifically at The Church of The Holy Sepulchre, where Jesus Christ was crucified, buried and ultimately resurrected. The Bordeaux Itinerary outlines the original Christian pilgrimage to the Old City of Jerusalem in the Fourth Century, and was considered to be the roadmap for Christian pilgrimages until Islam took occupation of much of Jerusalem several hundred years later in the Seventh Century. Due to this change in tenure, Christian pilgrimage sites were established in Western Europe for ease of access. The Cathedral of Santiago de Compostela, now a UNESCO World Heritage Site, is a primary Christian pilgrimage site located in Spain. While the Vatican has not commended this site, it is the place where St. James performed a number of missionary schemes as a disciple of Jesus Christ. Since the Middle Ages, Rome has been a principal pil-
grimage site, especially due to Vatican City. Pilate’s stairs are located in Rome, and represent the steps that Jesus Christ stood on during his way to trial; this set of stairs was moved from Jerusalem to Rome for the purpose of pilgrimage. There is another ritual that took place in Rome during the Middle Ages – a pilgrimage to seven churches in 24 hours. These seven sites include St Peter’s Basilica, St. Paul’s Basilica, St. John’s and Santa Maria Maggiore, as well as the Basilica of St. Lawrence, Santa Croce and St. Sebastian. While there are countless Basilicas and Churches that the Christians consider to be pilgrimage worthy due to their spiritual significance relating to Jesus and his Disciples, the Church of The Holy Sepulchre has consistently stood as the most sought after pilgrimage site, partially due to the Christian’s inability to maintain their dominance over it. The Crusades represents the result 37
of such inability, irrespective of their incessant endeavors to maintain it. Initially, the Crusades allowed for Christian pilgrimages to take place at the Church of The Holy Sepulchre. The final halt to the pilgrimages in Jerusalem took place during the ruling of the Ottoman Empire, when travelling to the city was unsafe. It wasn’t until modern day that Christians were able to safely make their pilgrimage to Jerusalem.
38
39
40
3.0
Concept 3.1 Site Visit to Israel | Taglit 3.2 The Fourth Temple of Jerusalem 3.3 Syncretism in Architecture
41
The evolution of this thesis relies heavily on the combination of the author’s trip to Israel and the cultural, historical and theological research done throughout the studio process. Prior to the Taglit (birthright) experience, this thesis aimed to justify the design and construction of the Third Temple of Jerusalem, a very sensitive topic for all three of the Abrahamic religions. It wasn’t until coming back to American from Israel, entering the site analysis portion of thesis studio, that I realized that the Third Temple was not a respectful architectural option for the Old City. The Third Temple of Jerusalem is strictly a Judaic concept. Its required site is on the Temple Mount in the Old City of Jerusalem, on the same foundation as the Dome of The Rock. I soon realized that The Third Temple’s site demands could not possibly be met if the goal of this thesis was to unite the Abrahamic religions, my ultimate 42
goal. Aside from the architectural reasoning, the Third Temple also requires that animal sacrifice be practiced within it – an ancient religious practice that is totally antiquated. The Third Temple also comes with a series of societal, political and religious requirements that are far beyond the current situation in Israel, and conceptually, are difficult to imagine and defend for the future. The Fourth Temple, on the other hand, is a totally new idea – empty of unrealistic needs and expectations. While millions of Jews have anticipated the Third Temple’s appearance (idealistically), The Fourth Temple is free to interpretation. The Fourth Temple of Jerusalem is also free from the ancient and complicated constructs that dominated the designs of the First, Second and Third Temples. This is to say, even though the name suggests that, architecturally, the Fourth Temple is a chronological response to
religious architecture in the Old City, it is really a contemporary, multivalent statement. I knew initially that a trip to Jerusalem was necessary in order to understand the existing aura and cultural fabric of the city in which this thesis would inevitably make an impact. For this reason, I went to great lengths to secure a spot on a free winter trip to Israel, with a focus on the urban experience of Jerusalem and Tel Aviv. Birthright has several requirements, which each applicant must satisfy in order to score a seat on a trip. Of course, number one is that the applicant must be Jewish (a large part of the purpose of Birthright is to get more Jews to Israel - pilgrimage). This element of the trip fascinated me, particularly because of its seemingly narrow projection, but through my research, I found that the scope of applicants wasn’t nearly as small as I had imagined. It may seem
to be a difficult “fact” to prove, the one is Jewish, as religion is technically a choice. But for Jews, religion isn’t always a choice. A good example of this is apparent in victims of the Tay-Sachs disease. TaySachs is a genetic disease that affects children within the first year of life, making it impossible to live, as it destroys nerve cells in the brain and spinal cord. There is no cure for the disease. Tay-Sachs may affect a newborn if both the mother and father carry the gene, and all carriers are Eastern European Jews (Ashkenazi). When two Eastern European Jews plan to have a child, they must get tested for the gene prior to conceiving, as my parents did. There are other governances for determining the legitimacy of one’s faith in terms of Judaism – for example, one’s mother must be Jewish to consider themselves Jewish, as genetics and blood are passed from mother to child. In some instances, especially for those
Jews who are liberal or reformed, this is not as important as the choice of the person who is declaring their faith. The Birthright organizers understand that some young people grow up in places where there is little access to Judaic traditions, and that many families may be religiously mixed, where a mother may not be Jewish but a father is. Many people on my Birthright trip had never heard of Keeping The Sabbath or how one may be considered Jewish – exemplifying Birthright’s mission to expose all Jews, of any type, to the wonders of their cultural history and homeland. Having attended nine years of Orthodox Judaic private school, I had a very different perspective on Israel, making the experience even more applicable to this thesis investigation, as the majority of my audience would be similarly knowledgeable as the folks on the trip. After a series of written submissions to Birthright, in-
cluding essays about personal experiences and goals for the trip, I had a phone interview with a representative from Birthright, where I was tested on my Judaic education, knowledge and personal practices as a Jew. Although these things were not required of all participants as part of their lifestyles, the interview was still a large part of the application process. I explained to the interviewer that I was preparing to investigate the Third Temple of Jerusalem after the trip, and that I had put off my birthright trip for several years, never knowing exactly why, but having always felt that the right time would come. I also told her about all of the different traditional meals that I cook for all high holidays, and that my family always gets together for Passover, Hannukah and Yom Kippur and Rosh Hashana. We discussed my average memory of the Hebrew language and what my elementary education means to me now as an adult. 43
After several weeks of waiting, I learned that I was accepted to the trip of my choice, called Urban Tel Aviv, and immediately confirmed my seat on the journey. The conceptual and site analysis portions of this thesis were directly inspired by the pilgrimage that I took to Israel. It is my hope that the information presented in this thesis provides you with a holistic understanding of what Israel is really like, and what opportunities lay within the Old City. It is also my hope that you feel, within the depths of your dreams and goals, the beautiful possibilities for the future of the world, centered around spirituality, peace and unity.
44
45
3.1
Taglit 46
The Israeli government, with the support of Jewish communities across the United States and wellknown Jewish philanthropists, provides a 10-day trip to Israel, free-of-charge to young Jews between the ages of 18 and 26. There are hundreds of trips per year, arranged by trip-organizers, each with their own unique themes to choose from. All trips cover the same typical sights, such as the Dead Sea, Masada National Park and the Bedouin Hospitality experience, and specializations range from extreme physical activities, to LGBTQ, to gender-specific, orthodox trips. I travelled with Amazing Israel, one of the many trip organizers available during the winter. Within Amazing Israel, I chose the Urban Tel Aviv route, specifically because its goal was to spend the most amount of time in the city, and the least amount of time hiking and trailing. The trip included 39 Americans between the ages of 19-
27. There were two American supervisors, one Israeli bus driver, one Medic from the IDF who was also armed for protection, an Israeli tour guide (very well known everywhere we went throughout the trip), and 8 Israeli Soldiers who joined us for the second half of the trip. The meeting with the Soldiers is actually a very large part of the experience, as it is inspiring for the Americans as well as the Israelis. The experience of meeting the Soldiers is called the Mifgash (meeting), and is an integral part of the Birthright tour. Many Israeli Soldiers have written blogs about the new perspectives they had formed about Americans as well as their own country after having met like-minded Jews from America. On the other side, meeting the soldiers gave us Americans the Israeli perspective; meeting them explained a lot about many of the pre-conceived ideas that we have about Israelis. We also got
some insight into the political spectrum of the Middle East from the soldier’s perspective – the men and women that actually see terror on a daily basis. For those six days, the soldiers were released from their duties, and totally immersed themselves in the bit of Americanism we brought with us. For me, the most critical part of the journey took place when we entered the Old City of Jerusalem, on day five. Upon reaching the gated community, I could instantly feel and see 6,000 years of history. We first entered King David’s tomb. It was crowded. There were women, covered, holding their babies against the tomb, praying. On the other side of the curtain, we could hear men davening (praying), in their much larger allotted portion of the grotto. I payed my respects and joined the group to walk to the Kotel (Western Wall). It was a complicated, almost endless path to the wall, outdoor menorahs visible for 47
the seventh night of Hanukkah, restaurants and shops, bakeries, crowded and aromatic, families preparing for Shabbat (the Sabbath), children playing and running around, minimal municipal lighting, ample energy and sandstone. The group was led, by Yael, our tour guide, to a viewing deck of the Western Wall, were we took photos and marveled at the amount of people at the wall, and the grandeur of the stones, stacked so well, so long ago. I stood there as long as I could, shed a tear or three, and emotionally accepted where I was. It was almost unbelievable for me. Years of education, dreaming about Jerusalem, reading, studying, memorizing the Judaic traditions; nothing compared to this moment, all the while, my work for the last 17 years finally revealed its true value. As a group, we continued on towards the Wall. We came to a security checkpoint; there was a metal detec48
tor and four guards. We quickly got past the security and flew down the ancient stairwell that led to a courtyard; a very special courtyard. Women and Men split, as genders do not mingle at the Kotel. I joined a good friend that I had made on the trip, and together we approach the wall. It was late already, almost 7 pm; the courtyard was lit by a massive menorah and sparse artificial lighting, making the experience very romantic. We continued towards the wall, dodging women who were respectfully leaving the wall. It is customary to never turn your back on the wall, so when exiting, one must walk away backwards. As we weaved between the exiting, the wall grew larger and more expansive. I could see clearer, the blemishes in the stones, more recently used as spaces for prayers and notes to live. I could see vines and small bushes that have formed within the crevices of the stones, and I began to feel the aura
that emanates from the Kotel. My friend and I stood behind the first row of women praying at the wall. To get to the wall, one must acknowledge the conveyor system, which I quickly noticed. Navigating the Wall was very much like crossing the street on 34th and Broadway in New York City. I waited my turn behind a woman who seemed to be almost done with her prayers. While I waited, I stood in awe, still unable to totally wrap my mind around where I was. The woman in front of me suddenly began to walk backwards; I dodged her and quickly took her place. I placed my note in a tight corner of one of the stones, and placed my hands on the wall. I simply stood there, holding the wall, for several minutes. Suddenly my head became very heavy, and it slammed into the wall. I think ultimately I wanted this. I stood there, with my mind against the wall, hands on either side, and my thoughts cleared away. It was
an unspoken, special moment between myself, my ancestors, my culture, heritage, and religion, race, nationally, ethnicity. Everything that I have been called, accused of, assumed to do, wanted to be, studied about, dreamed of, all essentially culminated for me in a moment. Perhaps then I wasn’t aware of it entirely, but I felt a kind of love that was unconditional and eternal. I felt as though I knew everyone in that courtyard, and that perhaps I had been there before, or that I belonged there. I felt accepted in a way that I thought was lost inevitably. It is a complicated experience to explain, predominantly because it was so unique and powerful. I physically connected with 6,000 years of history, millions of tragic massacres, countless oppressions, generations of exiled people and slavery. All of this, just from one remaining wall. Together as a group, we all walked to the other half of the
Western Wall, where the remains of the Second Temple of Jerusalem still stand. The ruins were difficult to interpret, but nonetheless, spiritually charged. We all sat on a bleacher style seating arrangement at the ruins, and performed reformed-style Bar and Bat Miztvahs. Some people in the group had not already had their Bar/Bat Mitzvah, so for them this was very meaningful. I chose to have a Bat Mitzvah there, even though I had Bat Mitzvah when I was 12 years old. At my first Bat Mitzvah, I performed a Havdala service (a ritual which completes and closes Shabbat on Saturday night), and chose to support an organization that fights to end bullying; it was a large part of the event, and something that I have stuck with since. During our ritual at the wall, each person could speak about whatever they wanted to. I chose to speak about my life from the Judaic perspective, something I have always
been told to keep private. I was completely honest about my education, beginning with 9 years at Park East Day School, where I studied a double curriculum of Hebrew and English. I was taught by Rabbis and Jewish teachers; I studied the Talmud Torah, Mishna, Rashi, you name it, all in Hebrew. In high school, I abandoned religion to focus on art, where I discovered architecture as a medium for conveying concepts and emotions. I majored in architecture for all four years of high school at the High School of Art and Design, during which time, I dabbled in Wicca and Satanism. Ultimately, high school was a very creative and spiritually driven time for me, but not specifically Jewish the way my life had been during elementary and middle schools. When I began attending the Savannah College of Art and Design, I chose to become a member of Hillel, a national organization for Jewish students. I was co-pres49
ident of Hillel for two years during my undergraduate studies at SCAD. For the most part, I had regained some confidence in my Judaic life, but felt that there was more to do. When it came time to pick theses topics for graduate school, it was almost obvious to me. It turns out that I have been planning and designing my architectural thesis since Kindergarten. I didn’t know it then, but my journey to adulthood and ultimately my professional career, would require an honest acceptance of who I am. I have been designed by years of education, travel, relationships, fears, hurdles and wins. This thesis has given me an opportunity to visually, physically, graphically interpret and communicate to others, who I am. My Bat Mitzvah at the ruins of the Second Temple of Jerusalem marked a tremendous moment in my life. Being in the architectural space of the Temple, against the Western Wall, surrounded by my 50
peers, in a country that wants me, sandwiched between countries in war with us, from a country about to experience a major political shift, was truly sensational. It is very important, at this moment in time, on this planet, that we have discussions, and practice tolerance. During my second Bat Mitzvah, I learned instantaneously, that underneath all of the research and investigation on the Third Temple of Jerusalem, my ultimate goal is to spread tolerance, just like the first commitment I made to stop bullying. It is my intention that those who experience this thesis, from any background, receive it with good intentions, as it is only one of many interpretations. It is my intention that the information is understood as research and investigation, and that the ultimate goal is to understand the Third Temple, not to build it. It is also my intention to add to the positive perspective on Judaism, as well as Christian-
ity and Islam, and to display the wonderful connections and relative aspects of the three Abrahamic religions.
Figure 3.1.1
Figure 3.1.2 51
3.2
Fourth Temple
52
The Fourth Temple of Jerusalem is a call to action. It is a response to current and ancient religious and political conflict in the world. The Temple represents a new age in our society, one that is collaborative, accepting and tolerant. The Temple represents these core values in its design, using an ancient practice of harnessing natural light, and respecting and blending into its context. The Temple’s walls are made of glass blocks that are arranged in a stack bond pattern. This arrangement is found in many Islamic architectural elements, such as ceramic tile work and repeat patterns found in their adornments. The glass blocks are also a conduit for a specific type of lighting that is diffused and amplified by the layers of glass within each block. The block walls sit on a concrete foundation that is board-formed. The texture that is created by the boards
during the construction process lends to the relationship between the existing worn Jerusalem stone in context and the new Temple. The concrete foundation wall also serves as a bench, with three sides. The Temple can house up to three people, representing the three Abrahamic religions. One ideal experience would involve only one person within the Temple, as meditation is often done in private and/or in silence. The Temple is successful either way – as a means of connecting pedestrians through prayer, as well as a space for someone who is in need of solace. The gold metal frame around the Temple represents wealth, as seen in most Abrahamic places of worship. The reflective qualities of the gold trim draw attention to the Temple and serve as a marker for the Temple from a distance. The Fourth Temple of Jerusalem is a case study for how architecture can play a role in peace making. The
Temple is proof that positive energy can be harnessed and controlled in a space – an architecture, and that if given the opportunity, humanity can evolve. During initial research into the Third Temple of Jerusalem, I learned that the only way the Third Temple could be built was if there was peace on the planet. And instead of waiting for peace, or praying for peace, the Fourth Temple of Jerusalem brings peace. I believe this current generation has a responsibility to take action – to speak loudly, practice honesty and insist on equality. If an entire generation comes together – millions of designers and thinkers, the world can change, one thoughtful amendment at a time. It is the architects job to lead the way, as we are equipped with the most diverse set of skills and abilities, the primary one being critical thinking. With the increasing fear of environmental catastrophes 53
and man-made war, it is crucial that we do not accept lies that separate people instead of unite. We must provide the infrastructure, at every scale, to connect people in person and via social media in a positive light. And the Fourth Temple of Jerusalem is a step towards this goal. My intention is that the Fourth Temple strikes a cord – disrupting the current rift in society that is promoting hatred and bullying. The Temple will contribute to the betterment of society, and will be seen abroad as a statement from the Middle East that peace is a common denominator, not a future goal to be considered at a later date. The truth is that everyone wants peace – what has been missing is proof that peace possible – but now we have proof.
54
55
3.3
Syncretism 56
Syncretism involves the combination of different beliefs into one – this can happen with politics, cultures, religions, and in many more instances where there are multiple vantage points for the same outcome. The simplest way to imagine this is when the Romans conquered Jerusalem for some time, bringing with it a new religion, set of values and goals. What could have happened was an amalgamation of the existing with the new – a hybrid culture. The reason why this hasn’t happened between the Abrahamic religions is because if they were to combine, or at least acknowledge their similarities, they would not be themselves anymore. The Abrahamic religions are exclusive from one another, and prefer it this way. Typically, if cultures or religions were to combine, the initial and technically more dominant of the two (or three) would take precedent over the others that are joining. In this
particular case, this would give leverage to Judaism – Christianity and Islam would certainly not allow for this - and neither would the Jews for that matter. The fault in syncretism is that it’s affects reach the core values of the combined religions at hand, and when combined, they lose themselves – their differences. This thesis has a primary goal – which is to respect the Abrahamic religions, and to bring them together in an architecture that would promote co-existence and tolerance worldwide. This goal does not require for the combining of faiths, but rather the positive acknowledgment and acceptance of them. And this already exists – at the local level. The Abrahamic religions are tolerant of one another, and do co-exist peacefully in most circumstances, but these relationships do not exist in architecture - only in their interactions.
The Fourth Temple of Jerusalem is a space designed for the Abrahamic religions, for all their similarities and differences. And it amalgamates them in a space. What is combined are the people – the faces and bodies of those who may believe differently, but think the same; for those who are afraid, but have faith. The Fourth Temple is a safe space – it provides a case study for future religious tolerance, and has the power to show the world that the Abrahamic religions do in fact function together. It has this power because it is a Temple, like a memorial, shrine or museum, it can reach across the globe as a place to visit, a pilgrimage with a purpose. And to visit it means you are part of the solution – a piece in the efforts to join in solidarity against violence, with the people of the Abrahamic religions who want peace. The Fourth Temple of Jerusalem also has the ability to communicate to the world 57
what the Old City of Jerusalem really is – a melting pot of cultures, religions, races, ethnicities, languages and foods. The mainstream news and media unfortunately does not provide a realistic understanding of what Jerusalem is like – the weaving and interlocking of so many cultures, and the peaceful relationships that already exist amongst them. After making my own pilgrimage to Jerusalem, I understood, firsthand, what actually goes on in the city – and it motivated me to share my truth. Architects are stewards, and our job is to show people, in physical terms, what God is, and what reality can be. We keep people safe, frame their views, transport them to other worlds, make them feel new emotions, inspire nostalgia, all the while, walking them through a story and sequence of spaces. And this is what the Fourth Temple does. It brings the children of Abraham together, millions of believers, 58
to the holiest city in the world, where all three religions hold precedent, and gives them a singular space that accepts and syncs them equally.
“You will find the distance that separates you from them, by joining them.”
Antonio Porchia
59
60
4.0
Processes 4.1 The Route 4.2 The Cubit
61
This thesis was defined by two primary processes, in research and in design - the primary pedestrian circulatory route through the Old City of Jerusalem, and the middle cubit, a unit of measure. The route was initially identified as the circulatory path from each of the three Abrahamic sites in the Old City. From there, an in depth analysis was done to identify existing moments of light in the Old City for building upon. These moments did not necessarily appear on the originally defined route - one is an extension of the route, one is parallel to the route and the last is within the defined route. Ultimately, pedestrians circulating from one of the holy sites to another will encounter the Temple at least once, depending on their chosen direction.
62
63
4.1
The Route 64
Figure 4.1.2 Node, approaching The Church of The Holy Sepulchre from the Jewish Quarter
These vignettes depict the moments that occur at the thresholds of the three holy sites in Jerusalem. The dotten line in the map represents the streets which connect the three sites, and is the direct path that connects the site by way of pedestrian traffic. This study of circulation and connection in the Old City was performed to understand distances of travel, way-finding in the city, and a means of understanding the physical opportunities for the Fourth Temple.
Figure 4.1.1
Figure 4.1.3
Node, approaching The Wailing Wall from the Muslim Quarter.
Figure 4.1.4
Node, approaching The Dome of The Rock from the Christian Quarter
65
Figure 4.2.5
This diagram illustrates the pedestrian route from the three main “forces� or religious sites in the Old City of Jerusalem: The Dome of the Rock, The Church of the Holy Sepulchre and The Wailing Wall.
66
Figure 4.2.6
This 3-dimensional diagram is a paper sculpture that shows. conceptually, what the pedestrian route would look like if three different people were walking side-by-side along the entire path together.
Description
Figure 4.2.7
Figure 4.2.8
Figure 4.2.9
Figure 4.2.10
67
4.2
The Cubit 68
Designing the middle cubit was a crucial component to the design of the Fourth Temple of Jerusalem. As the original cubit was used as a unit of measure for the First, Second and Third Temple designs, it was the respective and responsible thing to carry out. But since the Fourth Temple is so unique in its approach, it also has its own, contemporary, cubit unit. The middle cubit was identified as the proper way to understand proportions in the Fourth Temple, as it represents the average – religiously and socially. Using a representative from each of the three Abrahamic religions as models provided validity and strength to the use of the dimension and its ultimate actual measurement in the field. The middle cubit is essentially the average length of an arm from the inside of the elbow to the extent of the fist, and was identified using models. This process was conducive to the research and
schematic design phase of the thesis as well; as it provided me with an opportunity to meet with different people from the three religions to opening discuss the Fourth Temple of Jerusalem and how it would affect them, given their religious beliefs. To my delight, each representative was thrilled by the idea and proud to be a part of the process. This was because it was the first time they each had heard about a work of architecture whose goal was to unite people from different religions – especially one located in the Old City of Jerusalem.
69
The Cubit is an ancient form of measurement based on the length of a forearm. The oldest known Cubit was used in Egypt in 2700 BC for pyramid construction. Other cultures such as the Chinese, Japanese, Indian and Thai utilize the Cubit or an equivalent. The Cubit is typically measured from the inside of the elbow to the extent of the longest finger, but there have been secondary interpretations of this method, such as from the elbow to the extent of the fist. The length of a Cubit can be broken down and subdivided into a number of palms, as well as a number of fingers and so on, providing for a primitive ruler and proportion scale.
70
Figure 4.3.1
Figure 4.3.2
Figure 4.3.3
Name: Long Cubit
Name: Regular Cubit
Name: Middle Cubit
Description: Distance from
Description: Distance from
Description: Distance from
inside of elbow to tip of the longest finger.
Length: 21in or 53 cm
inside of elbow to the wrist.
Length: 18in or 45 cm
inside of elbow to extent of the fist.
Length: 14in or 36cm
Figure 4.3.4
Figure 4.3.5
Figure 4.3.6
Name: Elise Spiegel
Name: Dwija Navin
Name: Lubaina Gillani
Religion: Judaism
Religion: Christianity
Religion: Islam
Age: 20
Age: 25
Age: 22
Length: 14in or 36cm
Length: 15in or 40cm
Length: 13in or 34cm
For the purpose of The Fourth Temple, a new type of Cubit was designed. The Middle Cubit is a response to the need for unity and an ubiased approach to design. This average measurement is the result of a survey taken of three individuals, each a devoted female member of one of the three Abrahamic religions. This study is an aspect of the respectful and considerate nature of this thesis, and aims to be all-inclusive and accomodating of contextual ancient practices evident in Jerusalem and current political and religious advances .
71
This image depicts the energetic impact of the Cubit for the Fourth Temple. The reason why this middle length was chosen is multivalent. Primarily, this posture and position was chosen in order to visually communicate, to the general public, what unity looks like, and how it can be embodied in many ways. The three arms, each representing a different religion, are seen here together in unisons, arms raised and fists clenched in solidarity and strength. The three female models represent a progressive and contemporary approach to cultural evolution, evident in our current political realm, and exemplify the differences and similarities between cultures, religions and genders.
72
Figure 4.3.7
1 Middle Cubit
Length: 14in or 36cm
3 Fists
Length: 4.5in or 12cm each
3 Knuckles
Length: 1.5in or 4cm each
This diagram illustrates the proportional relationships of the middle cubit. The cubit can be broken up into thirds, being the distance of three fists, and the fists can be broken down into three knuckle lengths. Of course, the cubit can also be split in half, which is the method that was used in the desgin of the Temple.
Figure 4.3.8 73
DESCRIPTION
Figure 4.3.9 74
75
76
5.0
Precedents 5.1 First, Second and Third Temples 5.2 The Church of The Holy Sepulchre 5.3 The Dome of The Rock
77
5.1
The Temples 78
Figure 5.1.7 Figure 5.1.1
Solomon’s Temple
Figure 5.1.2
Herod’s Temple
Figure 5.1.3
Ezekiel’s Temple
0 10 20 30 40 50
Scale in Cubits:
Figure 5.1.4
Figure 5.1.5
Figure 5.1.6
The process of hand-drafting provides a new perspective on the details of these architectural precedents. Part of studying existing paradigms is ingraining the details in one’s own memory, especially in muscle memory. As the hand is a design tool, it must remember and understand its standard. Similarly, this process honors the relationship between the hand, the mind and the eye. Proportions, repetitive elements and scale come together in a design pedagogy, and is integral to the designer’s process and proof of understanding. 79
5.2
The Church
80
Created: 326 AD Architect: Empress Helena Location: Old City, Jerusalem Capacity: 8,000
The Tomb that contained the body of Jesus and was inundated with the light of Christ’s resurrection is the heart not only of the entire church, but of all Christianity that for centuries has responded to the angel’s invitation: “Do not be afraid! I know that you are seeking Jesus the crucified. He is not here, for he has been raised
Figure 5.2.2 just as he said. Come and see the place where he lay (Matt 28:5-6).” After entering the church, to the left is the way to the Anastasis, the Constantinian Rotunda, with the Edicule of the Holy Sepulchre at its center towered over by the dome that was restored and inaugurated in 1997.
For Christians, Jerusalem has a heart: the church containing Calvary and the Tomb of Christ. These are memorials of the last events of the earthly life of the Lord, who was made man for our salvation, died, and on the third day rose again, according to the Scriptures. They are Holy Places of Christ supremely Just One, declared by the holy Fathers to be the center and navel of the earth, the sources from which man receives salvation and life. These two Holy Places are interlinked and inseparable, as is the Paschal mystery of the death and resurrection of Jesus Christ, which was fulfilled, and is continuously fulfilled.
Figure 5.2.1 81
5.3
The Mosque 82
Created: 692 AD Architect: Location: Old City, Jerusalem Capacity: 8,000
Figure 5.3.1
Figure 5.3.2 According to later Islamic tradition, the Rock (al-Sakhra) in the midst of the building was the spot from which The Prophet Mohammed ascended to heaven after his miraculous night journey from Mecca to Jerusalem on the winged steed al-Buraq. A tradition states that by building the dome, Abd al-Malik was attempting to transfer the Islamic hajj to Jerusalem from Mecca in Saudi Arabia. The 60-foot-diameter, timber-framed double dome, covered internally with colored and gilded stucco and originally roofed with lead covered in gold, rises 35 meters over the holy rock. It is carried on a tall drum, originally faced with glass mosaics, which rests on a circular arcade of 12 marble columns, set in threes between four large rectangular
Figure 5.3.3 piers. At the top of the drum, 16 colored glass windows light the central space. Inside and outside, the Dome of the Rock was enriched with marble columns and facings and floral mosaic patterns. During the Crusades, the Dome of the Rock was commandeered as a Christian shrine before returning to Islamic hands. Many medieval people believed it to be the famous Temple of King Solomon. Today, it is at the very core of a bitter dispute between Palestinians and Israelis. Although sometimes referred to as the Mosque of Omar, the Dome of the Rock is in fact not a mosque. Nevertheless, as the oldest extant Islamic monument, it served as a model for architecture and other artistic endeavors across three
continents for a millennium. While Mecca has remained the qibla for Muslims, Jerusalem is revered by Muslims as the third holiest place in the world. The pilgrimage to Jerusalem, known as the taqdis, is the final destination of the main pilgrimage (hajj), allowing Muslims to commemorate the significance of the city to their faith. The golden Dome of the Rock, claimed and restored during a tumultuous century of conflict between Muslims and Christians, rises above the Old City’s walls as an icon of Jerusalem’s enduring significance to the Muslim faith. 83
84
6.0
Case Studies 6.1 Holocaust Memorial, Boston MA 6.2 Vietnam Veterans Memorial, Washington DC 6.3 Mosque-Cathedral of Cordoba 6.4 Kabba, Saudi Arabia
85
6.1
Holocaust Memorial, MA 86
Created: 1995 Architect: Stanley Saitowitz Location: Boston, MA Height: 54 feet
Figure 6.1.2
Figure 6.1.1
The darkness of the Holocaust is here expressed with light. Among Jews, candles are lit each year on the anniversary of the death of parents and children, in Yiddish, the Yahrtzeit. This memorial to darkness is built with light. The construction of the memorial began on Holocaust Remembrance Day. | The horror of the Holocaust is reenacted in the brutal cutting of all the trees on half the site. These stumps remain| Six pits are dug and lined with black concrete. | At the bottom of each pit is a glowing fire. | Six glass towers raised above. | Once completed, many meanings attach to the memorial. | Some think of it as six candles, other call it a menorah. | Some a colonnade walling the civic plaza, others six towers of spirit. | Some six columns for six million Jews, others six exhausts of life. | Some call it a city of ice, others remember a ruin of
Figure 6.1.3
some civilization. | Some speak of six pillars of breath, others six chambers of gas. | Some sit on the benches and are warmed by the fire, others are tattooed by the shadows of numbers as they pass through the towers. | Some think of it as a fragment of Boston City Hall, others call the buried chambers Hell. | Some think the pits of fire are six death camps, others feel the warm air rising up from the ground like human breath as it passes through the glass chimneys to heaven. | Etched on the glass towers are SIX MILLION NUMBERS that flicker with light. | On the black granite ramps is incised REMEMBER. | Each of the six burning chambers is named after one of the six death camps constructed in Poland, factories whose product was death: CHELMNO TREBLINKA MAJDANEK SOBIBOR AUSCHWITZ-BIRKENAU BELZEC. | On the walls of each tower, a memory of a survivor from the camp is etched. | Between the towers,
a line of text locates the events of the Holocaust in historical context. | At the two entires are didactic panels, one outlining the chronology of events that led to the wansee conference and the horrific proposition of establishing the factories of death this memorial marks, the other quoting Pastor Martin Niemoller, who placed responsibility for such evil in the hands of every individual. As visitors walk along this path, entering the towers, they are tattooed with the shadows of numbers, and trapped momentarily in a theater of horror. At the scale of the city, the memorial has another role: path, colonnade, and frame create urban space, defining edges and relationships with the buildings and city beyond. These six towers are emblems of faith, a covenant of trust that memorializes a collective evil. They are towers of hope and aspiration.
87
6.2
VIVE Washington, DC
88
Dedicated: 1982 Architect: Maya Ying Lin Location: Washington, DC Length: 493.5 feet
Figure 6.2.2 Two black granite walls, placed below grade, engraved in chronological order with the names of the men and women who gave their lives in the Vietnam War. At the apex where the two walls meet, the dates 1959 and 1973 (marking the beginning and end of the war) “meet” thus closing the circle of the time span of the war. A returning veteran can find his or her own time upon the wall, making each one’s experience of the memorial very personal and individual. The siting of the piece is directly related to the presence of both the Lincoln Monument and Washington Memorial, tying it physically and historically to the site.
Figure 6.2.3 The diamonds and pluses (crosses) indicate whether a person is confirmed dead (those who died in accidents are included) or missing/whereabouts unknown. The diamond indicates a person’s death was confirmed. The pluses (crosses) indicate that a person remains missing and unaccounted for and in no way are meant to be a religious symbol. A plus (cross) symbol can be easily turned into a diamond if a person is declared dead (such as the return of their remains). A circle (as a symbol of life) will be inscribed around the plus if the person comes back alive. As of this time, no circle appears on the wall. On the West wall the symbols precede the names, while on the East wall they follow the names.
Figure 6.2.1 89
6.3
Mosque-Cathedral of Cordoba
90
Opened: 987 AD Architects: Hernán Ruiz the Elder, Hernán Ruiz the Younger, Hernán Ruiz III, Diego de Ochoa Praves, Juan de Ochoa Praves Location: Córdoba, Spain
Figure 6.3.2
Figure 6.3.1
The Mosque-Cathedral of Cordoba is the most important monument of all the Western Islamic world, and one of the most amazing in the world. The evolution of the “Omeya” style in Spain is resumed in the history of the Mosque of Cordoba, as well as other styles such as the Gothic, Renaissance and Baroque of the Christian architecture. It seems as if the place that the Mosque-Cathedral of Cordoba occupies nowadays was dedicated, from ancient times, to the cult of different divinities. In this same place, and during the Visigoth occupation, another building was constructed, the “San Vicente” Basilic. On top of this basilic and after paying half of the site, the primitive Mosque was constructed. This basilic, of rectangular shape, was shared for a period of time between Muslims and Christians. After the Muslim enlargement, the Basilic became property of Ab-
Figure 6.3.3
derraman I, who destroyed it to construct the first “Mosque Alhama” or main Mosque of the city. Nowadays, some of the constructive elements of the Visigoth building are integrated in the first part of Abderraman I. The Great Mosque has two different areas: the courtyard or “arcade sahn“, where the “alminar” (minaret) is constructed (beneath the Renaissance tower) by Abd al-Rahman III, and the “haram” or praying hall. The interior space consists of a forest of columns and red and white arches giving a strong chromatic effect. The site is divided into 5 different areas, corresponding each one of them to the different expansions that have occurred on it.
91
6.4
Kaaba Mecca, Saudi Arabia
92
Opened: Pre-Islamic Era Location: Mecca, Saudi Arabia Height: 43 feet Capacity: 4,000,000
The Grand Mosque, the focal point of the pilgrimage, is in the process of a steady expansion to increase its capacity and improve security, lighting, drainage and various amenities. Some worry that Mecca’s transformation will compromise the city’s sacred legacy. “The city is turning into
Figure 6.4.2 Mecca-hattan,” Irfan Al-Alawi, director of the UK-based Islamic Heritage Research Foundation, told The Guardian. “Everything has been swept away to make way for the incessant march of luxury hotels, which are destroying the sanctity of the place and pricing normal pilgrims out.”
Figure 6.4.1 93
94
7.0
Schematics 7.1 Site Analysis 7.2 Moment Analysis 7.3 Golden Rule
95
For this thesis, schematic design involved the honing in of different relevant elements - pieces to the puzzle – to a unique design approach. Because the goal of this thesis is to unite the Abrahamic religions, the first action I took was identifying a core value that they each share. The Golden Rule is a delightful commonality between the religions, and I would go so far as to say that almost everyone on this planet, Christian, Muslim, Jewish, or other, understands or practices this law. Like most commonalities between the three Abrahamic religions, each one has a slightly different approach to the delivery of the Golden message, and I’ve stated them in the following pages - first in English, and then in their respective languages. Albert Camus was a philosopher in the early 20th Century. Many of his quotes were a part of my childhood education, including: “Don’t 96
walk in front of me, I may not follow. Don’t walk behind me, I may not lead. Just walk beside me, and be my friend.” In my elementary and middle school experience, this verse was the beginning of a popular Judaic song about recalling one’s morals and values, and remembering to instill them in your children, ultimately in the light of God. Not only was the song permanently ingrained in my memory, but the core value has also stuck with me. The potent memory of this quote drove my investigation into Christian and Islamic equivalents, each a little different, yet at their core the same. You will find throughout my investigations a deeply rooted sameness within the religions. It is only through time that the Abrahamic religions have drifted, evolved, and evidently turned on one other. This is why syncretism is so important – it represents exactly the opposite of what is taking place amongst these three religions.
I am not requesting a blending of the three – a case in which their differences would be lost – but a circumstance in which, physically, the three different types of religious affiliates can meditate and dwell together in the light of their core sameness. Following this research, I took a great deal of time to discover and prepare the appropriate physical opportunities in the Old City. It was with careful consideration of my chosen case studies, precedents and site analysis that three small streets were chosen for intervention. Initially, I identified the streets that are most commonly used for walking from one of the holy Abrahamic sites to the other – all-together equaling nine streets. Through my investigation of these nine streets, I noticed, what I am calling a moment, on one of the streets, Misgaf Ladech Street. This moment had a clear beginning, middle and end, and was architecturally framed to allow for
light to pour into the center. As light is a core element of spirituality and the presence of God, I began to hunt for other, nearby moments of light, with openness to the possibility of a moment that didn’t have light, but clearly wanted it. The next moment I discovered was not exactly on the main circulatory path, but an extension of one of the streets, called Shuk Ha-Tsaba’im. As it says in its name, this street is a market, and is frequented just as much as the other Shuk-type streets in the Old City. This street, which is a continuation of the Shuk, is called Ha Yehudim Street, and is predominantly residential. The existing architecture on this street provides a centralized vertical courtyard, allowing for an enormous amount of light to dress the center moment of the street. On either end, there is a narrow tunnel-type space, making the center moment a focal point and an ideal space for intervention. The
concept of drifting from the path to a small sacred corner is also an attractive attribute to this small discovery, as it can promote respite and tranquility within the busy and crowded streets of the Old City. The third and final chosen moment is a street called El Wad Hagai Street. I witnessed this moment when visiting the Wailing Wall; I wrote my small prayer (for placing in the Wall) on a piece of paper, torn from my sketchbook, right in front of its exit into the Wailing Wall Courtyard. This corridor is not unlike a tunnel; adorned with repetitive arches, stone benches for taking respite, and an unforgettable entrance that has been retrofitted for a high-level security checkpoint. What I found curious about this street is that, when one is in the center of it, natural light cannot be detected. But at each arch, the city has placed an artificial light, creating man-made moments of enlightenment. If you listen close enough, this street
is in fact asking for natural light; for an opening amongst the heavy Jerusalem Stones lining the walls and ceiling. This street’s purpose seems to be primarily for foot traffic to and from the Wailing Wall courtyard and Islamic Quarter, yet on Google Earth, a family is pictured having a meal together between two arches, leading me to believe that this street is worth adornment.
97
7.1
Site Analysis 98
Mediterranean Sea
Lebanon
Israel is a Middle Eastern country along the Mediterranean Sea. Its population is a little over 8 million, and is known by Christians, Jews and Muslims as the biblical Holy Land. Within Israel lies Jerusalem, the most holy city, where the Dome of The Rock, the Church of The Holy Sepulchre and Wailing Wall stand. The Old City is currently broken into four quarters: Christian, Muslim, Jewish and Armenian. They are not physically divided, but are shown here in different colors for ease of understanding. The three primary sites are hinted in solid bold masses for clarity.
Syria
West Bank
Jerusalem
Gaza Strip
Egypt
Dead Sea
Israel
Jordan
Figure 7.1.1
Christian Quarter Muslim Quarter Jewish Quarter Armenian Quarter
Figure 7.1.2
99
This map shows the initial identification of the dominant pedestrian circulatory path, connecting the Church of the Holy Sepulchre to the Dome of the Rock, and to the Wailing Wall. The dotted lines represent the schematic findings of secondary and tertiary public streets, as well as a vacant and narrow street fragment along the primary passage.
Figure 7.1.3 100
in St
Ala’e D
af
La
nin St l Qata Suq E d HaGai El Wa
isg
nin St l Qata Suq E d HaGai El Wa
M
St
q St
M helet St isg Sha’ar ha-Shals Sha’ar ha-Shalshelet St af La de ch
q Barqu
Barqu
aba’im St Ha Yehud
aba’im St Ha Yehud im St Shuk ha-Ts
Shuk ha-Ts
d St
d St
Bait HaBa
Bait HaBa
St a’eStDin Ala e Taqiy abSat t A iyq q a T e Aqbat
im St
de ch St Ha Tamid St St Ha Tamid St
Figure 7.1.4
Figure 7.1.5
This map indicates the Primary circulatory path of the Old City of Jerusalem (red), secondary road (orange) and tertiary (yellow). The hierarchical relationships are defined by inhabitation, population density, traffic and architectural vacancy conditions.
This map shows the aforementioned streets by name.
in St
Ala’e D
in St
Ala’e D
q St
Bait HaBa
St
d St
Bait HaBa
q Barqu
a St e Taqiy Aqbat
Aqb
Barqu
t qiya S at e Ta
d St
nin l Qata Suq E d HaGa El Wa
aba’im St H
nin St l Qata Suq E d HaGai El Wa
Shuk ha-Ts
a’im St Ha Ye
ab Shuk ha-Ts
M
isg af M La t St isg Sha’ar ha-Shalshele de af c
Sha’ar ha-Shalshelet St
101
Time Period | 1,200 - 538 BCE (Ancient)
Total Population | Unknown Jewish | Unkown Muslim | N/A Christian | N/A Figure 7.1.6
Time Period | 500 BC - 800 Century CE (Jesus-Classical Period) Total Population | 20,000-600,00 Jewish | 200 families approx. Muslim | N/A Christian | N/A Figure 7.1.7
Time Period | 1000 AD - 1400 AD
Time Period | 18th Century - 20th Century AD
Total Population | 45,420 Jewish | 28,112 Muslim | 13,411 Christian | 6,699
Total Population | 45,420 Jewish | 28,112 Muslim | 13,411 Christian | 6,699
(Crusades)
Figure 7.1.8
Figure 7.1.9
The purpose of these four maps is to give a visually clear understanding of the way the Old City of Jerusalem architecturally evolved through ancient civilization to the most recent condition. Showing population data with respect to the Abrahamic religions gives a closer look into the settlement time periods, population growth and territorial divide. The combination of seeing the Old City transform architecturally, while viewing the demographic data holistically teaches us the basic history and evolutionary processes that took place, making the city what it is today. It is remarkable to consider the incredible amount of metamorphose that took place in Jerusalem over the course of nearly 3,000 years, predominantly due to war, terror and religious disagreement. 102
January February
March
April
May
June
July
August September October November December
N
W
E
7 PM
5 AM 6 AM
5 PM 3 PM
7 AM
S 1 PM
11 AM
9 AM
Figure 7.1.10 103
7.2
Moments 104
These images are random fragments of the visual analysis of the circulatory path connecting the three Abrahamic sites in the Old City. These descriptive thumbnails provide a preliminary essence of the site in question, a series of ancient, culturally significant public streets that physically connect the Abrahamic religious sites of Jerusalem. They show architectural typologies inherent in this city, and present architectural opportunities for connectivity and spiritual growth and congregation.
Figure 7.2.1 105
The identified primary route in the following map celebrates pilgrimage. It consists of nine different pedestrian-centric streets that, together, physically link the three ancient religious Abrahamic sites in the Old City. These streets were first recognized in order to understand and later to respect the existing circulatory fabric of the city. Further analysis of the streets show the inherent life of the street in the Old City, mostly filled to capacity with storefronts, with sprinklings of residential settlement. These nine streets inhabit the Jewish, Christian and Islamic Quarters, further physically connecting the communities, with their respective traditional foods and fashions blending within the consistent building material of Jerusalem stone. Along the way, from one site to another, moments occur throughout the route, and can be considered moments of vacancy, as they all 106
experience moments of intersection and junction that typically appear blank. At these points, for example, a Shuk starkly transitions into a calm residential street, where traffic halts and ancient adornment is easier to spot. Some powerful moments where cultures collide and connect have also been identified (as secondary and tertiary moments). The obvious primary route contains in itself one street where the energy of the city calms, on Misgaf Ladech Street, just west of the Wailing Wall. This street contains in itself the means for additions, as it is architecturally underutilized. The secondary moment is found parallel to Suq El Qatanin Street, the primary circulatory path that leads one from the Wailing Wall to The Dome of The Rock in the Islamic Quarter. This quiet momentous street is called El Wad HaGai Street. Suq El Qatanin Street is a busy linear Shuk along the
Temple Mount, and El Wad HaGai is, architecturally, its reciprocal. El Wad HaGai is a simple tunnel, and its exit will land you in the center of the courtyard of the Wailing Wall. The tertiary identified moment is an extension of Shuk Ha-Tsaba’im Street, called Ha Yehudim Street. Shuk Ha-Tsaba’im Street is also a Shuk like the previously mentioned one in the Islamic Quarter, but this one frames the site of The Church of The Holy Sepulchre. This Shuk in the Christian Quarter possesses an equally bountiful linear commerce district, but fades away into Ha Yehudim Street, a mostly residential row, rich with moments of light, breeze and intersection. These moments in the Old City are special because they embody the objectives of pilgrimage, prayer and meditation. These places facilitate experiences to see other people, notice change and memorialize journey and memory, culturally. These places
Taqiya
St
q Barqu
e Aqbat
in St Ala’e D
St
Bait HaBa d St
exemplify the ability to meditate anywhere, the meaning of the journey to an ultimate goal, and the possibilities of cultural linkage through physical odyssey in a crowded and complicated cultural fabric.
M
isg
af
La
de
ch
nin St l Qata Suq E d HaGai El Wa
t saba’im S Ha Yehudim Shuk ha-T St
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.2
107
This study model was made of plaster cast and painted. Above the topography is a two dimensional street overlay that shows pedestrian and vehicular circulation. There are three nails placed into the model and they represent the three holy sites in the Old City: The Church of the Holy Sepulchre, The Dome of the Rock and the Wailing Wall.
Figure 7.2.3 108
This street map highlights the three ancient religious Abrahamic sites in the Old City. The primary circulatory path connecting the three sites is indicated with the color red. The secondary street identified as possessing a critical moment is indicated in orange, and the tertiary moment is highlighted in yellow. The critical moments used for schematic investigation are indicated with a dotted line, the rest in solid to contrast the density from the void.
Primary Street Secondary Street Tertiary Street Figure 7.2.4 109
The following are a series of photo collages that illustrate, in elevation and perspective, what the Old City of Jerusalem looks like, specifically along the circulatory path that connects the Abrahamic sites. The three chosen streets for the Temple intervention are analyzed in more detail at the end, paired with schematic renderings and precedents. This in depth analysis of the streets provided the schematic design development processes with necessary contextual information.
110
Aqbat e T
Bait HaBad St
Ala’e Din St
Aqbat e Taqiya St
Taqiya
St
Street Names:
in St Ala’e D
Bait Habad St.
q St
Bait HaBa
Barqu
e Aqbat
Shuk ha-Tsaba’im St
d St
a’im St Ha Yehu
M
isg
af
La
de
ch
nin St l Qata Suq E d HaGai El Wa
ab Shuk ha-Ts
Sha’ar ha-Shalshelet St
dim St
St Ha Tamid St
Figure 7.2.5
Misgaf Ladech St
Shuk Ha-Tsaba’im St.
These streets are located in the Christian Quarter, and they border the location of the Church of the Holy Sepulchre. The street is a public market where one can purchase items from clothing, gifts to food and drinks.
Figure 7.2.6
Ha Tamid St
Sha’ar ha-Shalshelet St
St
in St
Figure 7.2.7
Ala’e D
q St
Bait HaBa
El Wad HaGai
Taqiya
Barqu
e Aqbat
Misgaf Ladech S
Ha Yehudim St
d St
M
isg
af
La
de
ch
nin St l Qata Suq E d HaGai El Wa
aba’im St Ha Yehudi m St
Shuk ha-Ts
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.8 111 Barquq St
Suq El Qatanin St
El Wad HaGai
St
Sha’ar ha-Shalshelet St
Ha Tamid St
Misgaf Ladech St
Bait HaBad St
Aqbat e Taqiya St
Street Name: ya St
e Taqi
St
St
Aqbat
a St
e Taqiy
Sha’ar Ha-Shalshelet St.
St Ala’e Din
La
de
ch
St Ha Tamid St
Sha’ar ha-Shalshelet St
M
isg
af
La
de
ch
in St Qatan i Suq El HaGa El Wad
af
St
isg
saba’im St Ha Yehudim Shuk ha-T St
M
St
Sha’ar ha-Shalshelet St
St Qataninai Suq El HaG El Wad
Bait HaBad
saba’im St Ha Yehudim Shuk ha-T St
Barquq
Bait HaBad
Barquq
Aqbat
n St Ala’e Di
Barquq St
Figure 7.2.10
Suq El Qatanin St
Sha’ar ha-Shalshelet St
This street runs East to West, and connects the Christian Quarter to the Jewish Quarter. This street does have some stores, but is not considered a market.
El Wad HaGai
Ha Yehudim St
Misgaf Ladech St
Ha Tamid St
St Ala’e Din
St
Bait HaBad
Barquq
a St
Shuk ha-Tsaba’im St
St Ha Tamid St
Figure 7.2.9
e Taqiy Aqbat
Ala’e Din St
St
M
isg
af
La
de
ch
in St Qatan i Suq El HaGa El Wad
saba’im St Ha Yehudim Shuk ha-T St
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.11 Barquq St
Suq El Qatanin St
El Wad HaGai
Ha Yehudim St
Figure 7.2.12 112
Aqbat e Taqiya St
ya St
e Taqi
n St Ala’e Di
Bait HaBad
St Barquq
Aqbat
St
M
isg
af
La
de
ch
St Qataninai Suq El HaG El Wad
saba’im St Ha Yehudim Shuk ha-T St
Sha’ar ha-Shalshelet St
St Ha Tamid St
Sha’ar ha-Shalshelet St
Misgaf Ladech St
Bait HaBad St
Aqbat e Taqiya St
ya St
e Taqi
St
Bait HaBad St
La
d St
af
de
ch
Street Names:
in St Ala’e D
Aqbet e Taqiya St.
q St
isg
St
Barqu
M
Taqiya
St Qataninai Suq El HaG El Wad
Sha’ar ha-Shalshelet St
Bait HaBa
saba’im St Ha Yehudim Shuk ha-T St
e Aqbat
St Ha Tamid St
M
isg
af
La
de
ch
St Ha Tamid St
m St
Figure 7.2.13 Taqiya
St
Barquq St
Suq El Qatanin St
Misgaf Ladech St
El Wad HaGai
Figure 7.2.14
in St Ala’e D
d St
St
isg
af
La
de
ch
Street Names:
in St Figure 7.2.15
Figure 7.2.16
Ala’e D
d St Bait HaBa
isg
af
La
de
ch
nin St l Qata Suq E d HaGai El Wa
aba’im St Ha Yehudi
Shuk ha-Ts
Sha’ar ha-Shalshelet St
M
Misgaf Ladech S
St Ha Tamid St
q St Barqu
Taqiya
M
Aqbat e T
Ha Tamid St
Suq El Qatanin St.
nin St l Qata Suq E d HaGai El Wa
aba’im St Ha Yehudi m St
Shuk ha-Ts
Sha’ar ha-Shalshelet St
Aqbat e T
Ha Yehudim St
Sha’ar ha-Shalshelet St
e Aqbat Suq El Qatanin St
Ha Tamid St
Barquq St.
St
Bait HaBa
q Barqu
e Aqbat
Ala’e Din St.
nin St l Qata Suq E d HaGai El Wa
aba’im St Ha Yehudi
Shuk ha-Ts
Sha’ar ha-Shalshelet St
Sha’ar ha-Shalshelet St
Barquq St
Shuk ha-Tsaba’im St
n St Ala’e Di
Barquq
Aqbat
Ala’e Din St
These two streets in the Old City are unfortunately not made public via Google Maps or GIS. Many of the streets in Jerusalem are not accessible online. This is because there is either no access to them by car, as there are many narrow streets in the city, but also because there are private areas in the city that are not governed under the same jurisdiction that allows many other areas to be made public on the internet. These streets are located in the Islamic Quarter of the Old City.
St Ha Tamid St
El Wad HaGai
Ha Yehudim St
Sha’ar ha-Shalshelet St
113
Misgaf Ladech S
m St
Ha Tamid St
Misgaf Ladech St
Bait HaBad St
Aqbat e Taqiya St
Street Name: Ha Tamid St.
n St Ala’e Di
St
Bait HaBad St
M
isg
af
La
de
ch
St Qataninai Suq El HaG El Wad
saba’im St Ha Yehudim Shuk ha-T St
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.17
El Wad HaGai
Figure 7.2.18
Ha Yehudim St
Sha’ar ha-Shalshelet St
ya St
e Taqi
Misgaf Ladech St
Ha Tamid St
n St Ala’e Di
St
Bait HaBad
Barquq
Aqbat
Shuk ha-Tsaba’im St
This street is a very short excerpt in the city, and is located in the Jewish Quarter, just south of the Wailing Wall courtyard.
Barquq
ya St
e Taqi Aqbat
Ala’e Din St
St
M
isg
af
La
de
ch
St Qataninai Suq El HaG El Wad
saba’im St Ha Yehudim Shuk ha-T St
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.19
Barquq St
114
Suq El Qatanin St
El Wad HaGai
Ha Yehudim St
Aqbat e T
Sha’ar ha-Shalshelet St
Ha Tamid St
Misgaf Ladech St
Taqiya
St
Street Name:
in St Ala’e D
Misgaf Ladech St.
q St
Bait HaBa
Barqu
e Aqbat
d St
a’im St Ha Yehu
M
isg
af
La
de
ch
dim St
Barquq St
nin St l Qata Suq E d HaGai El Wa
ab Shuk ha-Ts
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.20
Suq El Qatanin St
El Wad HaGai
Figure 7.2.21
Ha Yehudim St
Figure 7.2.22
Sha’ar ha-Shalshelet St
Taqiya
St
in St
Figure 7.2.23
Ala’e D
q St
Bait HaBa
Barqu
e Aqbat
Misgaf Ladech S
d St
M
isg
af
La
de
ch
nin St l Qata Suq E d HaGai El Wa
aba’im St Ha Yehudi m St
Shuk ha-Ts
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.24 115 Barquq St
Suq El Qatanin St
El Wad HaGai
Barquq St
Suq El Qatanin St
El Wad HaGai
Ha Yehudim St
Bait HaBad St
Aqbat e Taqiya St
Ala’e Din St
Shuk ha-Tsaba’im St
Street Name: El Wad HaGai St.
n St Ala’e Di
St
Bait HaBad
Barquq
ya St
e Taqi Aqbat
St
M
isg
af
La
de
ch
St Qataninai Suq El HaG El Wad
saba’im St Ha Yehudim Shuk ha-T St
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.25
Figure 7.2.26 Sha’ar ha-Shalshelet St
ya St
e Taqi
Misgaf Ladech St
Ha Tamid St
n St Ala’e Di
St
Bait HaBad
Barquq
Aqbat
Figure 7.2.27
St
M
isg
af
La
de
ch
St Qataninai Suq El HaG El Wad
saba’im St Ha Yehudim Shuk ha-T St
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.28
Barquq St
Suq El Qatanin St
El Wad HaGai
Ha Yehudim St
Figure 7.2.29 116
El Wad HaGai
Ha Yehudim St
Bait HaBad St
Aqbat e Taqiya St
Ala’e Din St
Shuk ha-Tsaba’im St
Street Name: Ha Yehudim St.
n St Ala’e Di
St
Bait HaBad
Barquq
ya St
e Taqi Aqbat
St
M
isg
af
La
de
ch
St Qataninai Suq El HaG El Wad
saba’im St Ha Yehudim Shuk ha-T St
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.30
Figure 7.2.31 Sha’ar ha-Shalshelet St
ya St
e Taqi
Misgaf Ladech St
Ha Tamid St
n St Ala’e Di
St
Bait HaBad
Barquq
Aqbat
Figure 7.2.32
St
M
isg
af
La
de
ch
St Qataninai Suq El HaG El Wad
saba’im St Ha Yehudim Shuk ha-T St
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.33
Barquq St
Suq El Qatanin St
El Wad HaGai
Ha Yehudim St
Figure 7.2.34 117
For the purpose of schematic design and preliminary theory application, three moments from each of the chosen street fragments were established. Initially, the central point or central moment within a street section was determined and their respective “entrances” and “exits” were identified, making a set of three. In the following diagram, the three central moments are shown, and their proximities to the Abrahamic sites around the Old City are illustrated. The map also includes a schematic analysis of traffic and occupancy density. The red dots indicate the most traffic, usually where a street’s function is a Shuk; where traffic is at its most dense due to the quantity of retailers and the like. The somewhat crowded streets are indicated with orange dots, and are mostly residential streets or less populated Shuks. The yellow dots represent even less pedestrian traffic, and primarily occur
at entrances where there are large courtyards to accommodate larger crowds, or a street that collides into an intersection or junction, creating a larger space to allow for dense pedestrian traffic to circulate. The green dots represent the chosen, least inhabited streets and parts of streets. These streets have become the focal point for this thesis, as they provide the condition for additions and are located close enough to the primary circulatory path, that they can connect physically through the blending of the “entry” and “exit” conditions of the streets, mentioned above. In the following set of illustrations, diagrams and photographs, the three important moments found at each of the chosen streets are contrasted and informed with precedents and case studies. The unifying goals and methods established in this thesis were combined with the aesthetic and methodological qualities of the case stud-
ies, and parti diagrams of the precedents provided for schematic architectural elements.
Figure 7.2.35 118
Top Images Left Image: Ha Yehudim St.
Middle Image: Misgaf Ladech St. Right Image: El Wad HaGai St. Bottom Images Left Image: Church of The Holy Seplchre
Middle Image: The Wailing Wall Right Image: The Dome of The Rock
Figure 7.2.36
Figure 7.2.37
Figure 7.2.38
n St Ala’e Di
St
Bait HaBad
Barquq
ya St
e Taqi Aqbat
St
Figure 7.2.39
M
isg
af
La
de
ch
St Qataninai Suq El HaG El Wad
saba’im St Ha Yehudim Shuk ha-T St
Sha’ar ha-Shalshelet St
St Ha Tamid St
Figure 7.2.40
Occupancy High Medium Vacant Sha’ar ha-Shalshelet St
M
isg
af
La
de
ch
St Qataninai Suq El HaG El Wad
saba’im St Ha Yehudim Shuk ha-T St
Figure 7.2.43
St
St
Figure 7.2.42
n St Ala’e Di
Barquq
Bait HaBad
Figure 7.2.41
ya St
e Taqi
Low
Aqbat
St Ha Tamid St
119
120
Street Name: Ha Yehudim
Temple Nodes
Threshold Pilgrimage Consciousness Energy Distances to three sites: Faith Procession Congregation Perception Journey Memorial Church: 400m, 5min Distances Junction Humanity Intangible Wall: 450m, 6min Aura Connection Prayer Mosque: 600m, 9minChurch 400m, 5min Gematria Contemplate Division Delineation Odyssey Intimate Wall 450m, 6min Sacred Approach Memory Mosque 600m, 9minEmbody Awareness Trandendance Unity Artifact Reflection Boundary Ritual Street Name: Ha Yehudim
Light Color Warmth Layers Repetition Geometry Proportions Cubit Symmetry Silence Transparent
Street Na
Distance
Church 45 Wall 180m Mosque 4 Figure 7.2.44
Existing Conditions
Existing co Vietnam Veterans Memorial Washington, DC
Parti Diagram
Figure 7.2.45
Figure 7.2.46
Robert Irwin
Figure 7.2.47
Religious t “Do to others what you want them to do to you. This is Figure 7.2.48 the meaning of the law of Moses and the teaching of the prophets.”
Scripture
Ha Yehudim Street is a continuation of Shuk Ha-Tsaba’im Street, which runs along the eastern side of the Church of the Holy Sepulchre. Ha Yehudim Street is a wide corridor with an intriguing centralized courtyard. This courtyard is considered to be the central moment within this street, with the entrance and exit of the moment capping it. In the images below, the entrance, central moment and exit are shown. Elements such as light, darkness, shadow, forced perspective, repetition and line of sight are employed as schematic overlays to begin testing moment-enhancement, energy creation and contemplative-place making.
Luke 6:31
“Ergo quaecumque vultis ut faciant Figure vobis Figure 7.2.49 7.2.50 faciam.”
“You s vengeanc against y your neig am the LO
Street Name: Misgaf Ladech
Threshold Pilgrimage Consciousness
Street Name:Boundary Misgaf Ladech Ritual Energy
Distances to three sites: Faith Procession Congregation Perception Journey Memorial Church: 450m, 6min Distances Junction Humanity Intangible Wall: 180m, 3min Aura Connection Mosque: 450m, 6minChurch 450m, 6min Prayer Division
Gematria Contemplate Intimate Memory Awareness Unity Reflection
Delineation Odyssey Wall 180m, 3min Sacred Approach Mosque 450m, 6min Trandendance Embody Artifact
Light Color Warmth Layers Repetition Geometry Proportions Cubit Symmetry Silence Transparent
Figure 7.2.51
Existing cooridor conditions at entry, central moment and exit Holocaust Memorial Boston, MA
o quaecumque s ut faciant vobis am.”
Parti Diagram
Figure 7.2.52
Figure 7.2.53
James Turrell
Figure 7.2.54
Religious texts responding to Albert Camus statement on unity “You shall not take vengeance or bear a grudge Figure 7.2.55 against your kinsfolk. Love your neighbor as yourself: I am the LORD.” Leviticus 19:18
Figure 7.2.56
Figure 7.2.57
Misgaf Ladech Street Name: El Wad HaGai Street is a short and narrow street that is within the primary circulatory path in Distances the Old City connecting Church 400m, 6min the three Abrahamic reWall 350m, ligious sites. 3min This hallway acts as a subtle respite Mosque 350m, 4min from the densely populated streets convening at the Wailing Wall entrance and courtyard. This street is primarily residential, and is adorned with archways along the path, as well as arched entrances and windows into homes and occasional retailers. The entry point is treated here with planar sheets of light to evoke a sense of linear movement and perspective. The central moment, where the corridor comes to a funneling point is treated with a repetitive patterned mask, and the exit point shows a study of reflective light and a suggestive “Wish for your shadow effect of brother, three be-what you wish for yourself.” ings traveling in unisons.
“Love for your brother 121what you love for yourself” Hadith 13
Threshold Pilgrimage Consciousness Light Street Name: El Wad HaGai El Wad HaGai Street Name: El Wad HaGai Boundary Ritual Color Energy Street embodies the charDistances to three sites: Warmth Faith Procession Congregation acteristics of an underLayers Perception Journey Memorial Church: 400m, 5min ground tunnel. This wide Distances Repetition Intangible Junction Humanity Wall: 350m, 3min and linear passageway Geometry Aura Connection Prayer Mosque: 350m, 4minChurch 400m, min 6min has minimal natural light. Division Gematria Contemplate Proportions Delineation Odyssey Intimate Cubit n Wall 350m, 3min In the central moment of Sacred Approach Symmetry Memory the arcade is a literal mo6min Mosque 350m, 4min Trandendance Embody Awareness Silence ment of light, produced by Unity Artifact Reflection Transparent electricity. In the below image, a natural light source is artificially superimposed as an experiment. The entry point of the arcade is a security checkpoint, and appears darkcentral in contrast to r conditions atvery entry, moment and exit the exit, which emanates a bright light from the Mosque of Cordoba Parti Diagram open-air courtyard of the Cordoba, Spain Wailing Wall. A theoretical window was superFigure 7.2.59 Figure 7.2.60 imposed onto the image as another test of moment-making with the addition of natural light. The exit image, facing towards the central moment of the esponding to street, Albert statement on unity is Camus treated similarly, with repetitive natural light not take from openings leading “Wish for your brother, what the pedestrian onward.
sgaf Ladech
ear a grudge nsfolk. Love s yourself: I
viticus 19:18
you wish for yourself.”
Figure 7.2.62 122
“Love for your brother what you love for yourself” Hadith 13
Figure 7.2.63
Figure 7.2.58
James Turrell
Figure 7.2.61
Figure 7.2.64
123
7.3
Golden Rule 124
“Don’t walk in front of me, I may not follow. Don’t walk behind me, I may not lead. Just walk beside me and be my friend.”
Albert Camus “You shall not take vengeance or bear a grudge against your kinsfolk. Love your neighbor as yourself: I am the LORD.”
“Do to others what you want them to do to you. This is the meaning of the law of Moses and the teaching of the prophets.”
“Wish for your brother, what you wish for yourself.”
Leviticus 19:18
Luke 6:31
Hadith 13
Ergo quaecumque vultis ut faciant vobis faciam.
“Love for your brother what you love for yourself”
This initial statement made by Albert Camus in the early 20th Century is an inspiring consideration for the way people should treat each other. This quote motivated research into a similar theory called the Golden Rule, and versions of it were found in each of the Abrahamic scriptures. This investigation is proof of the core similarities between the religions, and provides faith and legitimacy in the possibility for a uniting architectural moment, or series of moments. While the image of three spiritually different people walking side by side inspires the following development in design, the inherent lesson of respect and consideration governs the core goals of this thesis, and ultimately all people affected by it in the world.
125
126
8.0
Design Development 8.1 Proportions & Materiality 8.2 Light 8.3 Aura
127
8.1
Proportions & Materiality 128
Figure 8.1.1
This construction detail illustrates how the new Temple construction will connect to the existing Jerusalem Stone floor and walls. There are two reinforcing steel rods that connect the Jerusalem Stone to the poured concrete foundation and wall. The glass blocks are in a stack-bond pattern, and are layered with mortar and a reinforcing steel rod grid that runs vertically and horizontally. To prevent water damage from occuring during rain, which the Temple is not protected from, the mortar beneath the first course of glass block is set at an angle, as well as the concrete wall at that junction, so that the rain water may shed off the Temple and into the street where the storm drain is located. This will also prevent damage to the glass blocks.
129
1 Cubit
7”
Figure 8.1.2
Figure 8.1.3
This custom glass block is 7”x 7”x 4”, equal to 1/2 Square Cubit. The actual dimensions are 6 3/4”x 6 3/4” x 3 3/4, to account for 1/4” mortar joints within the wall. This also leaves space for reinforcing steel memebers in the structure of the Temple walls.
These four glass blocks form 1 Square Cubit, a primary unit of measure, equalling 14”, including mortar joints between each block course. A stack-bond pattern is used in the Temple design, and relies structurally on this material and its proportions.
The following wall section illustrates a part of what one of the Temple walls would look like. The foundation wall is a board-formed concrete bed for the similarly poured bench above. Attached to the cool, concrete mass are glass block courses, framed on the exterior with gold sheet metal, reflective and beautiful. These materials contrast and make reference to the existing conditions around the Temples, primarily Jerusalem Stone.
Figure 8.1.4 130
This construction detail illustrates how the new Temple construction will connect to the existing Jerusalem Stone floor and walls. There are two reinforcing steel rods that connect the Jerusalem Stone to the poured concrete foundation and wall. The glass blocks are in a stack-bond pattern, and are layered with mortar and a reinforcing steel rod grid that runs vertically and horizontally. To prevent water damage from occuring during rain, which the Temple is not protected from, the mortar beneath the first course of glass block is set at an angle, as well as the concrete wall at that junction, so that the rain water may shed off the Temple and into the street where the storm drain is located. This will also prevent damage to the glass blocks.
Figure 8.1.5 131
8.2
Light 132
This sun diagram illustrates the sun path as it travels across the Old City of Jerusalem on June 21st, the Summer Solstice. Between the hours of 11 A.M. and 12 P.M. the sun is at it’s most direct angle towards the localtions of the Temples, and therefore provides the optimal lighting condition and experience within the Temple spaces. In this particular diagram, the sun is positioned at 11:55 AM, just before the optimal angle starts its transition into the middle part of the day, heading West to set. This day of the year experiences 14 hours of daylight, at a latitude of 31.78 degrees. The time zone is GMT + 02:00. Light is crucial to the function of the Temple, as it represents God’s presence and provides the perfect atmosphere for prayer and meditation. Figure 8.2.1 133
Figure 8.2.2 Vernal Equinox March 20
Summer Solstice Autumn Equinox Winter Solstice June 21 September 22 December 21
El Wad HaGai St. Sun and shadow study
134
El Wad HaGai Street is a narrow tunnel like space that only has natural light exposure at the entrance and exit points. In the center of the street, the Temple provides a central moment of light and illuminates the cooridor from the inside, out.
Figure 8.2.3 Vernal Equinox Summer Solstice Autumn Equinox Winter Solstice March 20 June 21 September 22 December 21
Misgaf Ladech St. Sun and shadow study
Misgaf Ladech Street is a narrow residential street with a small amount of light allowed to shed through a series of half-arches. At the final junction of arches is a larger moment of light, here framed by the Temple and given a purpose on the street.
Figure 8.2.4 Vernal Equinox March 20
Ha Yehudim St. Sun and shadow study
Summer Solstice June 21
Autumn Equinox September 22
Winter Solstice December 21
Ha Yehudim Street has a very unique lighting condition, framed by a series of added-on structures to create an unplanned atrium. Off to the side of this atrium is an even stranger opening, that coincidentally provided a well of light to fill these two Temples.
135
8.3
Aura 136
A special part of the design of the Fourth Temple is its aura. The Temple’s aura is visible to anyone - it is a glow - one that is time sensitive, and relies on the Sun’s path and distance. The aura comes from the effect that the glass blocks give when light touches and passes through them. The Fourth Temple also has a natural aura- a layer of light that surrounds it and protects it - and this is experienced in the space, as well as in the final exhibition. Throughout this design process, I have channeled all energies I have ever known - from that of God, Buddha, Maitreya, Mohammad, Jesus and more. For the last year, I have practiced inclusivity in my religious and spiritual life, with the intentions of subconsciously as well as consciously inserting their ideologies into the design. Even if these religions, gods or prophets are not directly visible in the architecture, it is the design process that shows proof of this cen-
tering and application of energy. I have practiced religions and different kinds of spirituality from Judaism, to Wicca and New Age spirituality with a sprinkling of dark and light magik. I used these experiences, keeping them in the corner of my mind as I made every design decision. I believe that many times, we enter a space and we are not sure exactly why it makes us feel a certain way, whether that is feeling overwhelmed, inspired, tired, weak, brave, comfortable, and so on. In the Fourth Temple, the experience is meant to enlighten¬, to provide a positive, unbiased place to meditate and pray amongst some of the most sacred and ancient religious architectural works on the planet, surrounded by an incredibly diverse population, in terms of religion, culture and race. I also believe that the more exposure the Fourth Temple receives, the greater its energy field will become, as it does thrive on its users.
Part of how these astonishing places affect us has a lot to do with its lineage – who has already set foot there, who has prayed there, and so on. As the pilgrimage grows, so will the value of the Temple – it is in fact humankind’s responsibility to feed the aura, and here, it is my job to provide it.
Figure 8.3.1 137
138
9.0
Final Representation 9.1 Banners & Renderings 9.2 Detail Plates 9.3 Models
139
9.1
Banners & Renderings 140
For the purpose of the final exhbit, the main three renderings were made into vinyl banners that hang in the exhibit like scrolls. The banners appear to levatate or hover, and provide an added layer of experience to the exhibit. The experience of this exhibit was designed in a similar way to the Temple, where it is meant to be experienced from multiple levels, whether approaching, upfront, or exiting. The immediate experience upon entering the exhibit is surprise, as the image appear to be floating. The wonder of this supports the research and claims in this thesis with respect to spirituality, experience and communal discovery.
The following renderings all show how the Temple sits in the Old City on the three chosen streets along the circulatory path. In each rendering, the idea was to show the Temple placements, foremost, and then to exemplify the ideal natural lighting conditions and experience during the Summer Solstice between 11:00 AM and 12:00 noon. Each image includes a real underlay of the existing Old City, with the Temple and light exprience overlayed. Each rendering communicates the atmosphere, aura and energy present in the Old City, and made more intense and visible with the Temples. The Temples, in these renderings, reinforce what has always been in the Old City, and brings emphasis to what could be culturally.
141
The First Temple of Jerusalem was built in 970 BCE and destroyed 383 years later. A Second Temple was built 72 years later, but was also destroyed after 445 years. While the Third Temple has been designed, it has not been built, leaving a 1,947-year gap, specifically because of political and religious conflict and diversity in the Old City of Jerusalem. The Third Temple requires that The Dome of The Rock be destroyed or displaced, achieving the opposite goal of the temple which is to unite humanity. For this reason, The Fourth Temple is a sympathetic and respectful architectural bridge between the Abrahamic religions present in Jerusalem. The Fourth Temple is mindful of the cultures and history present in the Old City, but distinguishes itself from its context, representing the current age architecturally and culturally. Anyone and everyone can come to and enter the Fourth Temple.
The Fourth Temple of Jeru salem
It is time to provide the Abrahamic religions and The Old City of Jerusalem a sanctuary for all, to meet and to meditate. The Old City houses centuries of history for all of us, yet the religious sites are segregated and in thist way, antiquated. The city has earned a new, inclusive, spiritual opportunity to join the people of the world. The Fourth Temple of Jerusalem is a natural progression from the previous three. It is a space to contemplate, pray, meet like-minded (and not) individuals, and to be a part of the emerging new age, with a focus on peace, equality and universal acceptance and tolerance. Every element of the Fourth Temple embodies symbolism. The glass blocks are arranged in a stackbond pattern, similar to traditional Islamic ornamentation. They provide transparency and illumination, and were custom-designed to fit within a Cubit unit. The gold trim speaks to the riches and bounty of existing religious architecture in the Old City, and the bench is simple, scarred with the process of board-forming concrete, just like the ancient walls of the city, aged and withered with time. The Temple relies on the Sun for illumination, an ancient practice, commonly used in religious architecture to channel the All Mighty and to respond to celestial bodies. The entire experience of The Fourth Temple of Jerusalem is known, and has been for thousands of years. It is now realized.
The Fourth Temple of Jerusalem | Ha Yehudim St. | Approaching Perspective
Figure 9.1.1
The Fourth Temple of Jerusalem | Misgaf Ladech St. | Front View
Figure 9.1.2
The Fourth Temple of Jerusalem | El Wad Ha Gai St. | Side View
Figure 9.1.3
These are the three images used for the thesis final exhibition. In the exhibition, their dimensions were 28�x49�, or 2 Cubits by 3.5 Cubits. On the first board is the abstract statement for the thesis, and on the third board is the closing statement from the final defense.
142
This rendering is from the perspective of someone who has passed the twin Temples on El Wad HaGai Street. In this view, they are looking back at the Temples they’ve just left, and can see the sheet of light that bleeds out from the Temple light wells.
Figure 9.1.4
143
Figure 9.1.5
This rendering is from the perspective of someone who is passing by the twin Temples on El Wad HaGai Street. As one passes through both Temples from the Jewish Quarter to the Islamic Quarter, they experience a large cast of light from both sides, and become even more aware of the Temples than when approaching. This experience is a secondary moment to that of being inside the Temples under the direct illumination.
144
Figure 9.1.6
This rendering takes place on El Wad HaGai Street. This particular perspective leads to the courtyard of the Wailing Wall, so as pedestrians make their way from the Islamic Quarter to the Jewish Quarter on this street, they will inevitably encounter these two Temples. The light from above the arches shines down into the temples, and spills out into the main circulatory path, creating a moment of light in this rather dark tunnel.
145
Figure 9.1.7
This is an approaching perspective rendering of the Temples on Ha Yehudim Street. This view is pointing to the Christian Quarter in the Old City, and is located at a junction where Tiferet Israel Street meets Ha Yehudim Street. Above the Temples is an opening that separates two residential buildings on either side of the street. This existing opening provides for natural light exposure into the Temples.
146
Figure 9.1.8
This rendering takes place on Misgaf Ladech Street. From the top view, one can see the way the light is intended to cast on the occupant(s) inside the Temple, and how the Temple’s rear walls interact with the existing Jerusalem stone next to it.
147
9.2
Detail Plates 148
Because of how many times the Temple appears in the Old City, the clearest way to understand them seperately and together is through dedicated detail plates. Each chosen street was given a detail plate, where it’s site plan and floor plan are illustrated on the left and bottom of the plates respectively. Each has a sun and shadow study and detail of some sort, whether it is a call-out for a glass block detail, or a sample of gold sheet metal, used as framing for the Temple walls. All of the drawings were original, drafted CAD drawings, transfered onto paper and watercolored. They were then scanned and placed on the plates.
The first detail plate shows site analysis information, including geography and location at multiple levels. This detial plate also addresses one of the most dominant concepts in this thesis - the cubit. The other three detail plates illustrate the three streets in the Old City where the Temple makes its intervention. The purpose of these types of drawings is to communicate the essence of the Old City - not necessarily to show specific accuracy of stone placement, for example, or doors and stairs. Much of the detailing was done by hand to show expression, and to support the energetic attributes of Jerusalem, another crucial component to understanding how this intervention makes its mark in the existing conditions of the Old City.
149
This detail plate includes site analysis information and an dimensioned illustration of the middle cubit proportional system. The top left watercolor shows the country of Israel, and its neighboring countries, including Egypt, Lebanon, Syria and Jordan. Within Israel, the map highlihts the Gaza Strip, the West Bank and the Old City of Jerusalem, almost exactly in the center. The map to the right shows the Old City of Jerusalem and the four quarters within. The sun path during June 21st is overlayed into the map. The map below is a closer view of the circulatory path in the Old City that is focused on in this thesis, and the major religious sites are given emphasis with white dotted circles.
150 Figure 9.2.1
This detail plate focuses on El Wad Hagai Street, the street that connected the Islamic Quarter to the Jewish Quarter. On the top left hand side is a sample of the gold sheet metal used as trim on the Temple. Below that is the side plan of the street, where one can see the entrace and exit and the bottom and top respectively, with the twin Temples placed in the center of the tunnel at opposite sides. Next to this is a front elevation of the Temple, and farther to the right is the floor plan, where closer detail can be seen of the glass block and drainage interacting with the existing stone. Above this is the sun study, showing the optimal experience in the Temples during the Summer Equinox, and next to this is a dimensioned detail of the Temple wall and foundation. 151 Figure 9.2.2
This detail plate focuses on Misgaf Ladech Street. This street is located in the Jewish Quarter of the Old City, and is predominantly residential. On the left side is the site plan, where one can see the grand repetition of stairs leading one through a series of half arches. Next to this is a dimensioned front elevation of the Temple. On the far right is the floor plan, where one can get a better sense of how activated this street is already. The existing arch on the ground provided a frame for the Temple insert. Above this are diagrams of the custom glass block in relation to the cubit dimenions, with a sample custom glass block on the far right. Above this is the sun study for this particular street during the year. 152 Figure 9.2.3
This detail plate focuses on Ha Yehudim Street, a street that connects the Christian Quarter to the Jewish and Armenian Quarters. This street is residential and commercial, and clearly has experienced a lot of development, based on the unplanned stacking of structures. The Temple appears twice on this street, as seen in the site plan to the right, and floor plan below. The sun studies above provide an elevation study as well, and shows how the sun illuminates the Temples during the Summer Solstice. In the center of the detail plate is a dimensionsed construction detail, illustrating how the temple will connect to the existing jerusalem stone in the city. To the right is a perspective watercolor rendering of the Temple.
153 Figure 9.2.4
9.3
Models 154
A consisten theme within the representation of the Old City, in this thesis, is expression. In these three hinged section models, one can interact with the city, simply by pulling on either side of the model to open and close it like a door. The models can be totally closed to experience a pedestrian view - a procession through a cooridor. Or one can completely spread apart the model to view the insides as section/elevation. The models also show topographic and elevation changes on the streets - a critical aspect to the way the Old City functions in terns of heirarchy in the city and circulation. The models were all made by hand, and given emphasis with transfered textures and watercolor. There are scale Temples in each model to show how the Temples fit within their contexts and how they disrupt or add to the existing conditions.
155
Misgaf Ladech Street Section pull-apart model Top: View looking North, from the Jewish Quarter to the Islamic Quarter. The twin Temples are visible on either side of the street Bottom Left: Front elevation of the West side of the cooridor. Bottom Right: Entrance into Cooridor from Jewish Quarter, heading North.
Figure 9.3.1
Figure 9.3.2 156
Figure 9.3.3
Figure 9.3.5
El Wad HaGai Street Section pull-apart model
Figure 9.3.4
Top Left: Front elevation of Temple in context. Top Right: Section model pulled apart. Bottom Right: Pedestrian view entering street from North, heading South to meet the Temple on the far right. Figure 9.3.6 157
Ha Yehudim Street Section pull-apart model
Figure 9.3.7
Figure 9.3.8
Top Left: Pedestrian view, entering the cooridor from the South, heading North. Top Right: Pedestrian view, entering the cooridor from the North, heading South. Bottom Right: Perspective of Temples within the context. 158
Figure 9.3.9
159
160
10.0
Conclusion 10.1 Statement 10.2 Final Exhibition
161
10.1
Statement 162
I began this thesis with the intentions of investigating and understanding the design of the Third Temple of Jerusalem, as inscribed by the prophet Ezekiel, based on the word of God and the tour he gave him of the Temple. I was inspired by architects like Louis Kahn, who had designed his own version of the Third Temple, and had even gone as far as to try and construct it. I was also fascinated by the laps in time - the 2,000-year gap in history following the succession of the First and Second Temples. As a Jew and a firm believer in equality and peace, I have felt compelled to do my part in the Old City since I learned about the concept of the Third Temple – as the temple could only exist once there is peace in the Holy Land. After visiting Israel on a birthright trip (during winter break), sponsored by the Israeli government, I came back to the United States with a totally different understanding of the Holy Land – the peo-
ple, the culture, war, peace and food. I saw integration, not war. I experienced the most acceptance and tolerance I have ever witnessed, certainly more so than the deep south of the US. I spent 10 days in Israel, and it was the longest stretch of time where I did not experience anti-Semitism. The trip was inspiring, and it drove me in a new and more positive direction. I realized through my experiences and research of the Third Temple that it was only designed for Jews. The concepts of the temple implied that there would be peace when the Temple was built, but in reality, the Temple represented the power of only the Jewish people. I steered away when I realized this, as I knew my goal was to empower everyone in the Holy Land, not just the Jews. The Third Temple of Jerusalem, when designed thousands of years ago, was intended for animal sacrifice, similar to the previous temples, which was another aspect
to the architecture that I did not want to delve into. And ultimately, the Third Temple had already been designed – and I wanted to design my own – for the current age. When the concept of the Fourth Temple came to me, I ran with it. I realized no one had discussed it yet – all conversations had ended at the Third Temple. And I am proud to say that I have opened a dialogue for a new Temple, one that is inclusive, but carries the legacy of the previous three. I began to incorporate all of my research into this new design – something I knew would be contemporary, but respectful of the past and its context in the city. I spent the majority of the site analysis and schematic design phases working through the Old City, analyzing the streets, remembering every step I took in the city, and tracing the pedestrian traffic from each of the three religious sites. And I found a route – a pedestrian-friendly circula163
tory path that physically connected the quarters of the Old City, as well as the entrances to the religious structures. With my research into spirituality, natural light as a means for channeling energy, and architectural precedents, I began a search for existing moments in the city – moments of light. I was on a hunt for nooks, corners, left over spaces, opportunities to fill the gabs where people spent the most time. And to my surprise, I found three perfect moments in the city, places where natural light was framed by existing architecture, yet without any attention given to the details. With a site picked and nodes for intervention identified, I began design development. I knew the design would happen through the details, so I began a material list: transparent elements that resembled the existing stone and ceramic work, scarred materials like those of the old walls and ground, and a reflective 164
material – gold – something that speaks to Islam, Christianity and Judaism, representing wealth and God. I then incorporated the middle cubit, a dimension that I identified early on during schematic design. Using a Jew, a Muslim and a Christian, I cast their arms in concrete and defined the median dimension, which became the middle cubit – 14 inches. I used this measurement as a means of designing a custom glass block (measuring 7”x7”), and then created a unit using four of them, which made one square cubit. I designed the interior bench the same way, using the proportional system of the body to identify the appropriate amount of space necessary for one to pray in the Temple. The height of the Temple varied between locations, but on average, is about 14 feet high. From there, I began my visual and physical representations of the Fourth Temple, showing it in scale-model form
as well as in elevation, plan and perspective. I showed the temple at a micro scale, as well as a macro scale, to ensure my intentions were clear. Ultimately, this thesis has turned into an overwhelming achievement for me, and this last year has been my most creative and inspired time yet. I believe this is because I am truly passionate about this Temple, as I have been thinking about it for years. It has been my goal since middle school to design a Temple, and I am proud to share this design. On an unexpected note – I have realized that this is the first time that I will be publicly exposing myself as a Jewish designer. In this instance, I have played the role as peacemaker and religious architect, and am very happy to share this with those around me and beyond. This thesis marks the beginning of my leadership in peacemaking, and I hope that this project is received in this light.
Figure 10.1.1 165
10.2
Final Exhibition 166
Figure 10.2.1
The top image is a full view of the entire thesis exhibition. At the top, one can see the three vinyl banners, illustrating the three sites in the Old City of Jerusalem where the Temple appears. Bellow and to the left are the detail plates and section models, with an image of the Wailing Wall - a photograph taken while in Jerusalem. To the bottom right are schematic and final renderings, with process models and two scale Temple models. There is also a small process book with original watercolors and schematic renderings. In the center of the exhibit is a scale topography and focal point model to show relationships between the three holy sites in the Old City, as well as the circulation path and mountainous landscape.
Figure 10.2.3 167 Figure 10.2.2
Figure 10.2.4
168
11.0
Supplements 11.1 Appendix 11.2 Bibliography
169
11.1
Appendix 170
Pre-Biblical and Early Biblical Times BC
7,000: Jericho is a walled city 1500: Abraham’s decendants, led by Joseph, settle in Egypt 1260: Moses leads Israelites in Exodus from Egypt 1200: Israelites, under Joshua, enter Promised Land 1000: David Captures city of Jerusalem and makes it his capital 970: Solomon builds First Temple
Two Kingdoms 930: Israel splits into Northern Kingdom of Israel and Southern Kingdom of Judah 597: Nebuchadnezzar II of Babylon captures Southern Kingdom of and Jerusalem (Northern) 587: Nebuchadnezzar II destroys Jerusalem and First Temple - deporting population to Babylon (Iraq)
Persian Rule 539: Cyrus the Great of Persia conquers Babylon and allows
Jews to return from captivity. 515: Second Temple of Jerusalem is completed 444: Nehemiah rebuilds city walls of Jerusalem
divided among sons: Philip, Antipas and Archelaus AD
Hellenistic Rule
30: Jesus is condemned to death and crucified 50: Council of Jerusalem, first recorded council of Christian leaders, is held 45-120: Books of the New Testament are written 70: Romans destroy Jerusalem and Second Temple 130: Emperor Hadrian rebuilds Jerusalem, names it Aelia Capitolina, puts pagan temple over site of Crucifixion and Resurrection 135: Hadrian expels Jews from Palestine 301: Armenia becomes first nation to make Christianity its state religion 326-327: Constantine’s mother, Helena, visits Holy Land and finds True Cross and orders churches built on sacred sites; large-scale pilgrimages begin
332: Alexander the Great conquers Persian Empire, including Palestine 175: King Antiochus IV bans tranditional Jewish practice and desecrates Temple 167: Judas Maccabeus rededicates Temple and restores religious freedom
Hasmonean Rule 140: Simon Maccabeus (Judas’ brother) rules independent Jewish Kingdom for 103 years 37: Rome proclaims Herod as King of Israel, ending Hasmonean Dynasty
Roman Rule 20: Herod expands Temple Mount and rebuilds Temple 6: Jesus Christ is born in Bethlehem 4: Herod dies, Kingdom is
Roman Rule Continued
Byzantine Rule 330: Constantine moves his capital from Nicomedia 171
to Byzantium (renames Constantinople, now Istanbul) 380: Emperor Theodosius I makes Christianity the religion of the Roman Empire 395: Roman Empire splits into East and West 500: Jerusalem Talmud completed by rabbinic schools in Galilee 570: Birth of Muhammad 614: Persians capture Jerusalem and destroys many churches 622: Muhammad escapes assassination in Mecca and flees to Medina, marking first year of Islamic calendar 629: Emperor Heraclius I reestablishes Byzantine rule in Jerusalem
Islamic Rule 638: Islamic forces conquer Jerusalem, beginning rule of Arab dynasties 688-691: The Dome of the Rock was built by Umayyad caliph Abd al-Mali 692: Dome of the Rock completed on Temple Mount
Crusader Rule 1099: First Crusade captures 172
Jerusalem and establishes Latin Kingdom, Dome of the Rock becomes church called Templum Domini (Temple of the Lord)
Islamic Rule Continued 1229: Sixth Crusade, Holy Roman Emperor Frederick II negotiates return of Jerusalem and other Christian sites to Crusader Kingdom 1342: Pope Clement VI establishes Franciscan Custody of the Holy Land
Ottoman Rule 1517: Ottoman Turks take control of Palestine from Mamluks 1517: Martin Luther begins Protestant Reformation in Europe 1538: Sultan Suleiman the Magnificent builds present walls of the Old City of Jerusalem 1808: Tomb of Christ is severely damaged when dome falls in of Church of the Holy Sepulchre 1884: Mosaic map of Holy Land discovered in floor of 6th-century church at Madaba,
Jordan
British Mandate 1947: United Nations Partition Plan calls for a Jewish state and an Arab state in Palestine. Most Jewish groups accept the plan, but Arabs reject it 1947: Dead Sea Scrolls are discovered at Qumran
Israel and Palestinian Territories 1948: Israel declares independent state, Arab forces invade 1967: Six-Day-War, Temple Mount was given to the authority of the Muslim Trust in order to “keep the peace� 1969: Church of the Annunciation in Nazareth, largest Christian church in Middle East in complete 1979: Israel and Egypt sign peace treaty, Israel returns Sinai to Egypt 1994: Jordan and Israel sign peace treaty 2000-05: Second Intifada follows controversial visit by Israeli politician Ariel Sharon to Temple Mount
The Great Invocation
The Great Invocation is a short call to the consciousness of people on Earth, to ulitimately transform the World in preparation for absolute peace, or the emergence of a Second-Coming or Messiah.
From the point of Light within the Mind of God Let light stream forth into the minds of men. Let Light descend on Earth. From the point of Love within the Heart of God Let love stream forth into the hearts of men. May Christ return to Earth.
This Invocation is a universal prayer and has been translated into 75 different languages, and is used daily as a means of concentrating energy on the future of humanity.
From the center where the Will of God is known Let purpose guide the little wills of men The purpose which the Masters know and serve. From the center which we call the race of men Let the Plan of Love and Light work out. And may it seal the door where evil dwells. Let Light and Love and Power restore the Plan on Earth. Figure 11.1.1
The incantation can be recited anywhere and at anytime. This thesis will provide a condusive space for this type of prayer to take place. Any prayer can be said in the Temple, and this is one example.
173
11.2
Bibliography 174
Abel-Motey, Terry. “Pilgrimage to Mecca.” Digest of Middle East Studies 6.3 (1997): 32-35. Web. Ariel, Yaakov. “Hasidism in the Age of Aquarius: The House of Love and Prayer in San Francisco, 1967–1977.” Religion and American Culture: A Journal of Interpretation, vol. 13, no. 2, 2003, pp. 139–165. www.jstor.org/stable/10.1525/rac.2003.13.2.139. Clorfene, Chaim. The Messianic Temple: Understanding Ezekiel’s Prophecy. Jerusalem: C. Clorfene, 2005. Print. “Holy Sepulchre”. Holysepulchre.custodia.org. N.p., 2017. Web. 23 Dec. 2016. Lentz, Linda C. National September 11 Memorial. Architectural record 200.8 01 Aug 2012: 123. The Record and Guide. 16 Nov 2016. “Mecca Will Soon Be Home To The World’s Largest Hotel”. HuffPost. N.p., 2017. Web. 12 Nov. 2016. Pallasmaa, Juhani. The Eyes of the Skin : Architecture and the Senses. 3rd ed., Wiley, 2010 Pallasmaa, Juhani. The Thinking Hand: Existential and Embodied Wisdom in Architecture. 1st ed., Wiley, 2009. Safdie, Moshe, Rudy Barton, and Uri Shetrit. The Harvard Jerusalem Studio: Urban Designs for the Holy City. Cambridge, MA: MIT, 1986. Print. “The Great Mosque of Cordoba.” Khan Academy. N.p., n.d. Web. 31 Feb. 2017. <https://www.khanacademy. org/humanities/ap-art-history/early-europe-and-colonial-americas/ap-art-islamic-world-medieval/a/thegreat-mosque-of-cordoba>. Wall Information. N.p., n.d. Web. 31 Jan. 2017. <http://thewall-usa.com/information.asp>. Wilson, Andrew. World Scripture: A Comparative Anthology of Sacred Texts. Paragon House, 1995.
175
11.3
End Notes 176
2.0 Research 2.1 The Three Abrahamic Religions 1. Ariel, Yaakov. “Hasidism in the Age of Aquarius: The House of Love and Prayer in San Francisco, 1967–1977.”, 2003, pp. 139–165. 2. The Harvard Jerusalem Studio., 24. 3. Ibid., 23. 4. Lentz, Linda C. National September 11 Memorial. Architectural record 200.8 01 Aug 2012: 123. The Record and Guide. 16 Nov 2016. 5. Abel-Motey, Terry. Pilgrimage to Mecca. Domes (Milwaukee, Wis.) 6.3 31 Jul 1997: 32. 6. Ibid., 32.
2.2 The Third Temple of Jerusalem and Ezekiel 7. Clorfene, Chaim. The Messianic Temple: Understanding Ezekiel's Prophecy. Jerusalem: C. Clorfene, 2005. Print., 4. 8. Ibid., 5. 9. Ibid., 5. 10. Ibid., 5-6. 11. Ibid., 6. 12. Ibid., 6. 13. Ibid., 7. 14. Ibid., 8. 15. Ibid., 10.
177