بررسی تطبیقی معماری مذهبی یهودیان تهران از قاجاریه تا پایان دوره پهلوی اول

Understanding the religious architecture of the Jews of Tehran is one of the important aspects of knowing the city as an important archaeological data. The religious architecture of the Jews of Tehran has received less attention from researchers due to reasons such as the disinclination of the Jews to provide information in this field and the lack of significant architecture in the field of religious architecture and hence, the need for study in this filed is palpable. Due to the lack of significant information in this area, the present study compares the architecture of the 7 remaining synagogues of the Qajar and first Pahlavi eras. Some of these synagogues were built in the old Jewish neighborhood of Tehran (Oudlajan) and the other part of it has been created outside the mentioned neighborhood; and their division into three distinct periods, the process of change and evolution of the religious architecture of the Jews of Tehran and how it is influenced by the social and political conditions of the Qajar and first Pahlavi periods will be reviewed. We will also examine and distinguish between Qajar and Pahlavi synagogues. It is worth mentioning that the religious architecture of the Jews of Tehran has been strongly influenced by the social and political conditions of this minority and has been influenced by the residential architecture around it. Accordingly, the view of religious architecture and the reluctance to show the synagogue in the urban context changed with the post-constitutional political changes and the greater freedom of action of the Jews, and caused a level of extraversion and a desire to build magnificent religious buildings in later periods. This research is of fundamental research type. Research data were collected through field study and library research and presented by descriptive-analytical method.
Keywords: Architecture, Synagogue, Jews, Qajar, First Pahlavi.
 
Introduction
As an artifact, the city provides important information in social, political, religious, economic, and other fields for archaeologists. In this regard, urban studies are one of the neglected aspects from the archaeological point of view and recognizing religious minorities, how they interact with society and their special architecture is one of the aspects of comprehensive knowledge of the city from the perspective of urban archeology. Jews are one of the oldest and most populous religious minorities in Tehran, and little is known about their architecture and religious buildings. Obstruction or disinclination to provide appropriate information, one of the most important causes of information poverty in the field of Jewish religious architecture which is rooted in the historical and social conditions of this minority. In addition, the lack of indicator architectural in Jewish culture that has created structures with distinctive religious architecture (such as mosques and churches) and recognizable within the urban context is another reason for the lack of attention of researchers, especially in the field of architecture of this minority. On this basis, and contrary to numerous studies conducted in the field of religious buildings of other minorities, so far no comprehensive research has been conducted in the field of religious architecture of the Jews of Tehran. However, from an archaeological point of view, a correct understanding of Jewish religious architecture, its features and factors and how they are influenced by the social and political conditions of the Qajar and Pahlavi periods is very important.
Objectives and Necessity of Research: Understanding the religious architecture of the Jews of Tehran is one of the important aspects of knowing the city as an important archaeological data. Due to the lack of significant information in this domain, the present study is a comparative study of the architecture of the 7 remaining synagogues of the Qajar and first Pahlavi eras, and the process of change and evolution of religious architecture of the Jews of Tehran and how it is influenced by social and political conditions, will review.
Questions: 1. What was the architectural approach of Tehran synagogues to the social and political conditions of the Qajar and first Pahlavi eras? 2. What are the characteristics and distinguishing features of the architecture of the synagogues of the Qajar and first Pahlavi eras?
Research Methods: This research is of fundamental research type. Research data were collected through field study and library research and presented by descriptive-analytical method. In this study, 7 synagogues from the Qajar and first Pahlavi eras were identified and visited. Schematic field perceptions along with oral information from a few knowledgeable people and written information were reviewed and finally evaluated by descriptive and analytical methods.
 
Synagogues of Tehran
The synagogues of Tehran can be studied in three distinct periods. The first period includes the Qajar synagogues before the Constitutional Revolution (Hakim Asher Synagogue, Ezra Yaqub Synagogue), the second period includes the Constitutional Revolution period synagogues (Haim Synagogue) and the third period after that (Cyrus, Mullahnina, Livian and Wooden bridge).
The synagogues of the first period of Tehran are simple buildings, hidden from public view and indistinguishable from residential houses. The small size and limited decoration indicate the special social and political conditions of the time of their construction. Raising the building, covering with gable roof, focusing on vertical elements and using columns in the exterior facing (porch) are the features of Haim Synagogue (second period). The height of the building and its open presentation is in stark contrast to the history of Jewish religious architecture in the first period, and shows the change in the view and thought of the Jews and their freedom of action.
The synagogues of the first Pahlavi era show a different construction pattern than before. In this period, the challenge between traditionalism and the desire for structural change in religious buildings is observed. The synagogue of Cyrus has shown the desire to be seen and to show glory by imitating the Christian churches. The high view, the basilica skylights and, more importantly, the change in the arrangement of the chairs, the approach of the place of prayer to the Hkhal closet, are all reminiscent of the atmosphere of a Christian church.
A study of the history of Jewish religious architecture from the Qajar era to the Pahlavi era shows a clear change. Although the Qajar synagogues of Tehran (first period) are the same Bait or house of worship and are not different from residential houses, but as we approach the newer era, a huge structural change has taken shape in religious buildings. Magnificent synagogues, such as Haim and Cyrus synagogues, are not simple and undecorated, and the construction of these synagogues shows a change in the social and political conditions of this religious minority.
 
Conclusion
The social and political conditions of the Qajar era, which required social isolation and the avoidance of show religious places in the city, after the Constitutional Revolution, different conditions emerged and the grounds for change in the structure of Jews religious architecture which caused had a greater influence on the urban context. During this period, Jews experienced a level of extraversion and a more desire to show religious architecture within the urban context. The study of the location and architectural structure of the synagogues of the first period includes the following points: 1- The Jewish religious places of Tehran do not have a distinctive architectural feature. 2. They were built only in the ghetto. 3- They are small buildings. 4- They have no apparent difference with the residential houses around them. 5- By being in dead-end alleys, they have the lowest level of visibility and visual communication in the urban context. The synagogues of the second period were created with a distinct and obvious plan in the urban context. The synagogues of the third period have two distinct levels. The first level is a continuation of past architectural traditions, and the synagogue is in fact the same house of worship, but in larger dimensions, and the second level shows the effort to create a distinctive and distinguished architecture; due to the lack of architectural background and culture among the Jews, their indicator architecture has been drawn towards Christian architecture.