The Great Synagogue of Vilna was completed in 1633 in the city that called itself the Jerusalem of Lithuania.
It sat at the centre of a shulhoyf (a courtyard complex of prayer houses, study halls, a communal library, the ritual bath and the community offices), and it was the seat of the tradition associated with Elijah ben Solomon Zalman, the Vilna Gaon (1720-1797), whose severe, text-centred and intellectually demanding Judaism shaped Lithuanian Jewry and set itself firmly against the emerging Hasidic movement. The Litvak-Hasid division that runs through Ashkenazi Judaism to this day was largely defined from this building.
Jews were not permitted to build a synagogue taller than the churches around it. The builders dug down instead, sinking the floor well below street level, so that a building that looked modest from outside opened into a hall of considerable height. The constraint produced the architecture.
What happened to it
The Jewish population of Vilna (some tens of thousands of people, and a culture of printing, scholarship and Yiddish letters that had few equals), was murdered during the German occupation. The synagogue was looted and burned.
The walls were still standing when the war ended. What removed them was the decision of the Soviet authorities, who demolished the ruins between 1955 and 1957 and built a kindergarten, later a school, over the site.
This sequence is frequently compressed into "destroyed by the Nazis," and the compression matters. The Germans killed the community and gutted the building. The Soviets erased the site, in peacetime, as a deliberate act of urban policy toward a religious and national monument they had no wish to see reconstructed or commemorated. Both facts belong in the record.
What is there now
Archaeological excavation from 2015 onward, using ground-penetrating radar and then open digging beneath and beside the school, located the bimah, the ritual bath and other structural remains. Fragments of the interior have been recovered.
The site is included in this atlas because a place of worship that no longer stands is still a sacred site with a history. Recording only what survives would systematically erase the traditions whose buildings were destroyed, which, for European Jewry, is most of them.