The synagogue. It's the Jewish house of worship. This sanctuary of holiness is meant to be a place in which Jews are supposed to go and realize G-d's wonders. Instead, it's a place where Jews frequently and begrudgingly go to fulfill some seemingly antiquated traditions in order to make their parents or grandparents happy. Let's face it. Most Jews would rather be somewhere else than go to synagogue. If a Jew decides to even go to synagogue at all, it will be during the High Holy Days Services. What has caused such disdain for the Jewish house of worship?
Dennis Prager outlines this phenomenon in his article Siddur Baseball. He attributes the main reason to being to the length of the services. Most Christian services I know of don't exceed an hour, and the same goes for the Muslims. In the Reform movement, Shabbat Services are usually an hour. Conservative Shabbat services usually go two plus hours, and I have never been to an Orthodox service that was ever shorter than three hours. This is not merely an issue that can be done away with the society that likes everything to be instantaneous and in thirty-second sound bytes. A three-hour block of time is too long for most people, Americanized or not. The situation is exacerbated when Orthodox Jews try to do speed-davening within that time period. How can any individual who wants to pray with kavanah get anything out of a service that is going 200 mph? It's spiritually hostile for a soul yearning for G-dliness.
Prager brings up another good point. The speed stymies religious inspiration, but so does a lack of music. Even in spite of the prohibition of music on the Sabbath and chagim, something I have talked about in length before, I, along with many others, find musical instruments to be something that elevates a spritual practice. That is why it is no accident that Psalm 150 emphasizes the fact that musical instruments enhance their religious experience. Although you will have the "religious establishment" be the naysayers on this, I think that synagogues should give it a go.
An even important place to make change would be to shorten the services. Nothing exemplifies this better than the Amidah. As Prager puts it, why are there two Amidah services during Shabbat morning? Every time I get to the second Amidah in the Mussaf service, the only thing running through my mind is, "Are we really going to do this again? Didn't we just do this about an hour ago?" Although the idea to condense services is not original, it might nevertheless be warranted. Redundancies and repetition wear on people. So does praying so fast that you cannot even digest that which has just been put before you. Instead of tefilah being invigorating and stimulating, these trends make an age-long tradition insipid and antiquated. In order for the synagogue to be a place of spiritual vitality, this Jewish institution needs to change its approach on services lest tefilah ends up merely as an ancient practice found in religious textbooks.