MORENO, ERIKA SOPHIA S.

LITURGICAL ARTS
4 INTERIOR DESIGN – 2 4 MAJOR RELIGIONS

JUDAISM.
Judaism is the world’s oldest monotheistic religion, dating back nearly 4,000 years.
Followers of Judaism believe in one God who revealed himself through ancient prophets. Judaism
is characterized by a belief in one transcendent God who revealed himself to Abraham, Moses,
and the Hebrew prophets and by a religious life in accordance with Scriptures and rabbinic
traditions. Judaism is the complex phenomenon of a total way of life for the Jewish people,
comprising theology, law, and innumerable cultural traditions.

HISTORY

It is history that provides the key to an understanding of Judaism, for its primal affirmations
appear in early historical narratives. Thus, the Bible reports contemporary events and activities
for essentially religious reasons. The biblical authors believed that the divine presence is
encountered primarily within history. God’s presence is also experienced within the natural realm,
but the more immediate or intimate disclosure occurs in human actions. Although other ancient
communities also perceived a divine presence in history, the understanding of the ancient
Israelites proved to be the most lasting and influential. It is this claim—to have experienced God’s
presence in human events—and its subsequent development that is the differentiating factor in
Jewish thought.

Moreover, the ancient Israelites’ entire mode of existence was affected by their belief that
throughout history they stood in a unique relationship with the divine. The people of Israel believed
that their response to the divine presence in history was central not only for themselves but for all
humankind. Furthermore, God, as person, had revealed in an encounter the pattern and structure
of communal and individual life to this people. Claiming sovereignty over the people because of
his continuing action in history on their behalf, he had established a covenant (berit) with them
and required from them obedience to his teaching, or law (Torah). This obedience was a further
means by which the divine presence was made manifest—expressed in concrete human
existence. The corporate life of the chosen community was thus a summons to the rest of
humankind to recognize God’s presence, sovereignty, and purpose—the establishment of peace
and well-being in the universe and in humankind.

 Around 1000 B.C., King David ruled the Jewish people. His son Solomon built the first
holy Temple in Jerusalem, which became the central place of worship for Jews.
 The kingdom fell apart around 931 B.C., and the Jewish people split into two groups: Israel
in the North and Judah in the South.
 Sometime around 587 B.C., the Babylonians destroyed the first Temple and sent many
Jews into exile.
 A second Temple was built in about 516 B.C. but was eventually destroyed by the Romans
in 70 A.D.
 The destruction of the second Temple was significant because Jewish people no longer
had a primary place to gather, so they shifted their focus to worshipping in local
synagogues
 PLACES OF WORSHIP
Jewish people worship in synagogues. A synagogue is a center for Jewish life - not just
worshipping, but education and community. At a minimum, a synagogue is a beit tefilah, a house
of prayer. It is the place where Jews come together for community prayer services. Jews can
satisfy the obligations of daily prayer by praying anywhere; however, there are certain prayers
that can only be said in the presence of a minyan (a quorum of 10 adult men), and tradition
teaches that there is more merit to praying with a group than there is in praying alone. The sanctity
of the synagogue for this purpose is second only to The Temple. In fact, in rabbinical literature,
the synagogue is sometimes referred to as the "little Temple."

A synagogue is usually also a beit midrash, a house of study. Contrary to popular belief,
Jewish education does not end at the age of bar mitzvah. For the observant Jew, the study of
sacred texts is a life-long task. Thus, a synagogue normally has a well-stocked library of sacred
Jewish texts for members of the community to study. It is also the place where children receive
their basic religious education.

Most synagogues also have a social hall for religious and non-religious activities. The
synagogue often functions as a sort of town hall where matters of importance to the community
can be discussed. In addition, the synagogue functions as a social welfare agency, collecting and
dispensing money and other items for the aid of the poor and needy within the community.

Synagogues, of course, vary in style around the world, but all contain certain
features:

 The Holy Ark with one or more Torah scrolls, covered by curtains.
 A six-pointed star, the Star of David, is often found both inside and outside synagogues.
 An eternal light in front of the ark, which represents the light which led the Hebrew people
through the Sinai and was in the original temple, is always kept lit .
 A reading table, at the front or in the middle of the sanctuary, sometimes on a stage, or
bimah.
 A replica of the Ten Commandments.
 A special seat for the rabbi.
 No images of God, since images are forbidden in the commandments.

INTERIOR CHARACTERISTICS

The portion of the synagogue where prayer services are performed is commonly called the
sanctuary. Synagogues in the United States are generally designed so that the front of the
sanctuary is on the side towards Jerusalem, which is the direction that we are supposed to face
when reciting certain prayers.
 Probably the most important feature of the sanctuary is the Ark, a cabinet or recession in the
wall that holds the Torah scrolls. The Ark is also called the Aron Kodesh ("holy cabinet). In
any case, the word has no relation to Noah's Ark, which is the word "teyvat" in Hebrew. The Ark
is generally placed in the front of the room; that is, on the side towards Jerusalem. The Ark has
doors as well as an inner curtain called a parokhet. This curtain is in imitation of the curtain in
the Sanctuary in The Temple and is named for it. During certain prayers, the doors and/or curtain
of the Ark may be opened or closed. Opening or closing the doors or curtain is performed by a
member of the congregation and is considered an honor. All congregants stand when the Ark is
open.

In front of and slightly above the Ark, you will find the ner tamid, the Eternal Lamp. This lamp
symbolizes the commandment to keep a light burning in the Tabernacle outside of the curtain
surrounding the Ark of the Covenant. (Ex. 27:20-21). In addition to the ner tamid, you may find a
menorah (candelabrum) in many synagogues, symbolizing the menorah in the Temple. The
menorah in the synagogue will generally have six or eight branches instead of the Temple
menorah's seven, because exact duplication of the Temple's ritual items is improper.

In the center of the room or in the front you will find a pedestal called the bimah. The Torah
scrolls are placed on the bimah when they are read. The bimah is also sometimes used as a
podium for leading services. There is an additional, lower lectern in some synagogues called an
amud.

In Orthodox synagogues, you will also find a separate section where the women sit. This may
be on an upper floor balcony, or in the back of the room, or on the side of the room, separated
from the men's section by a wall or curtain called a mechitzah. Men are not permitted to pray in
the presence of women, because they are supposed to have their minds on their prayers, not on
pretty girls.

Synagogue services are led by a rabbi and usually a cantor, who sings traditional and
contemporary melodies. There are prayers, songs, chants and readings, as well as a sermon or
discussion by the rabbi or members of the community.

Some Jewish people go to the synagogue daily, some weekly on Shabbat, and some
periodically on Shabbat and on special holy days. Some rituals, like the blessing said at the
Shabbat meal and the observance of Passover, take place in Jewish homes.
  The Hebrew term is beit k'nesset (literally, House of Assembly), although you will rarely
hear this term used in conversation in English.
 The Orthodox and Chasidim typically use the word "shul," which is Yiddish. The word is
derived from a German word meaning "school," and emphasizes the synagogue's role as
a place of study.
 Conservative Jews usually use the word "synagogue," which is a Greek translation of
Beit K'nesset and means "place of assembly" (it's related to the word "synod").
 Reform Jews use the word "temple”, because they consider every one of their meeting
places to be equivalent to, or a replacement for, The Temple in Jerusalem.

Israel itself is a very sacred place to Jewish people. Jews who do not live there try to visit
at some point in their lives. Jerusalem is important because it is the ancient capital of Israel and
the site of the original temple.

The Western Wall of the ancient temple remains. This is where the tablets that Moses brought
down from Mt. Sinai with the Ten Commandments were stored in a golden box called the Ark of
the Covenant. Jewish people make pilgrimages to this wall. It is also called the Wailing Wall
because people grieve the destruction of the temple and other persecution of the Jews.

ISLAM
Islam is an Arabic word which means "surrender, submission, commitment and peace."
Thus, Islam can be defined as a path to attain complete peace through voluntary submission to
the divine will. Islam is a monotheistic faith centered around belief in the one God (Allah). In this
regard, it shares some beliefs with Judaism and Christianity by tracing its history back to the
patriarch Abraham, and ultimately to the first prophet, Adam. All the prophets preached the same
universal message of belief in one God and kindness to humanity.
 HISTORY

The last in the series of prophets, according to Muslims, was Muhammad. Muhammad
was born in Mecca, Saudi Arabia around 570 CE. He worked first as a shepherd and then as a
merchant. He was not happy with the people around him because of superstitions and social and
economic injustice. The people were worshipping many gods and had forgotten the message of
prophet Abraham to worship one God. Muhammad loved to pray and meditate in the mountains.
On one of those occasions, in the year 610 CE, when he was about 40 years old, he received a
revelation from God through the angel Jibril (Gabriel). He continued to receive messages from
God throughout his life and he began preaching to others what he had learned. His main message
is that there was no other God, but Allah and that people should lead their lives in a way that was
pleasing to Allah.

These are guides for daily life for putting the beliefs of Muslims into practice:

Shahadah (declaration of faith)—to bear witness or testify that there is no god except one
God (Allah) and Muhammad is His prophet or messenger.

Salat (ritual prayer)—the five daily prayers are performed at dawn, noon, mid-afternoon,
sunset and night. The prayers are offered in Arabic language and facing the direction of Mecca.

Zakah (alms tax) –Giving 2.5% of one's wealth to the poor and needy.

Sawm (fasting)—Muslims fast during the daylight hours in the ninth month of the Islamic lunar
calendar called Ramadan. The purpose is to remind people of the goodness of what they have
and to show equality with the poor. Ramadan is a time for study and self-discipline.

Hajj (pilgrimage): Muslims believe in making a pilgrimage to Mecca to the Ka'bah at least
once in their lifetime. The kA'bah is believed to have been built by Ibrahim (Abraham) and one of
his sons. Muhammad restored it to worship Allah. For this reason, it is a very sacred place to
Muslims.

Islamic doctrine, law, and thinking in general are based upon four sources, or fundamental
principles (uṣūl):

 the Qurʾān
 the Sunnah (“Traditions”)
 ijmāʿ (“consensus
 ijtihād (“individual thought”).

The Qurʾān (literally, “reading” or “recitation”) is regarded as the verbatim word, or speech,
of God delivered to Muhammad by the archangel Gabriel. Divided into 114 suras (chapters) of
unequal length, it is the fundamental source of Islamic teaching. The suras revealed at Mecca
during the earliest part of Muhammad’s career are concerned mostly with ethical and spiritual
teachings and the Day of Judgment.
 Sunnah (“a well-trodden path”) was used by pre-Islamic Arabs to denote their tribal or
common law. In Islam it came to mean the example of the Prophet—i.e., his words and deeds as
recorded in compilations known as Hadith (in Arabic, Ḥadīth: literally, “report”; a collection of
sayings attributed to the Prophet). Hadith provide the written documentation of the Prophet’s
words and deeds.

The doctrine of ijmāʿ, or consensus, was introduced in the 2nd century AH (8th century CE)
to standardize legal theory and practice and to overcome individual and regional differences of
opinion. Though conceived as a “consensus of scholars,” ijmāʿ was in actual practice a more
fundamental operative factor. From the 3rd century AH ijmāʿ has amounted to a principle of
stability in thinking; points on which consensus was reached in practice were considered closed
and further substantial questioning of them prohibited.

Ijtihād, meaning “to endeavour” or “to exert effort,” was required to find the legal or doctrinal
solution to a new problem. In the early period of Islam, because ijtihād took the form of individual
opinion (raʾy), there was a wealth of conflicting and chaotic opinions. In the 2nd century AH ijtihād
was replaced by qiyās (reasoning by strict analogy), a formal procedure of deduction based
on the texts of the Qurʾān and the Hadith.

PLACES OF WORSHIP

The most sacred place for Muslims is the Kaʿbah sanctuary at Mecca, the object of the annual
pilgrimage. It is much more than a mosque; it is believed to be the place where the heavenly bliss
and power touches the earth directly. According to Muslim tradition, the Kaʿbah was built by
Abraham. The Prophet’s mosque in Medina is the next in sanctity. Jerusalem follows in third place
in sanctity as the first qiblah (i.e., direction in which the Muslims offered prayers at first, before
the qiblah was changed to the Kaʿbah) and as the place from where Muhammad, according to
tradition, made his ascent (miʿrāj) to heaven. For the Shīʿites, Karbalāʾ in Iraq (the place of
martyrdom of ʿAlī’s son Ḥusayn) and Meshed in Iran (where Imām ʿAlī al-Riḍā is buried)
constitute places of special veneration where īShʿites make pilgrimages.

MOSQUE

Although Muslims pray five times daily in their homes or wherever they are, in fact even in the
streets, Muslims also worship in mosques. Mosques can be very elaborate, large structures or
very simple ones. However most have these common features:

Sahn - a courtyard surrounded by arcades called riwags. There are fountains of water inside
the courtyard to symbolize purity and where worshippers can bathe before entering the mosque.

Minaret - a tower from which the muezzin calls Muslims to prayer. The minaret looks down
on the sahn.

Mihrab - an empty arch which indicates the direction of Mecca.

Minbar - a pulpit from which the imam (prayer leader) gives the sermon and leads prayers.

Zulla or prayer hall off the sahn.

 Mosques are decorated with a special kind of art. Muslims do not believe in making images
of Allah, Muhammad, any other prophets, or any person or animal. There are two reasons for this.
One is that the worship of images is forbidden in Islam. The other reason is that no artist's
representation of Allah's creation would be able to show its true beauty. It is a way of honoring
Allah.

So, instead, Islamic artists use geometric shapes and patterns on their walls, floors, in their
holy books, and on other decorative items. Islamic mosques are known for incredible complex
mosaic work. This medium suits the geometric nature of Islamic art. Stars and crescents are also
found on mosques and are symbols associated with Islam. The crescent comes from the fact that
Islam has a lunar calendar. In the Koran, stars are often signs from Allah.