Shekhinah (Hebrew: שְׁכִינָה, Modern: Šəḵīna, Tiberian: Šeḵīnā) is the English transliteration of a Hebrew word meaning "dwelling" or "settling" and denotes the presence of God in a place. This concept is found in Judaism from Talmudic literature.
The word shekhinah is found in the Bible only in Shechaniah, a masculine proper name. The triliteral Hebrew root sh-k-n appears in numerous conjugations; it can be found 128 times.
The Holy of Holies (Biblical Hebrew: קֹדֶשׁ הַקֳּדָשִׁים, romanized: Qoḏeš haq-Qŏḏāšim) or Devir (הַדְּבִיר had-Dəḇir 'the Sanctuary') is a term in the Hebrew Bible that refers to the inner sanctuary of the Tabernacle, where the Shekhinah (God's presence) appeared. According to Hebrew tradition, the area was defined by four pillars that held up the veil of the covering, under which the Ark of the Covenant was held above the floor. According to the Hebrew Bible, the Ark contained the Ten Commandments, which were given by God to Moses on Mount Sinai. The first Temple in Jerusalem, called Solomon's Temple, was said to have been built by King Solomon to keep the Ark.
Jewish traditions viewed the Holy of Holies as the spiritual junction of the Seven Heavens and Earth, the "axis mundi".
In Judaism, God has been conceived in a variety of ways. Traditionally, Judaism holds that God—that is, the god of Abraham, Isaac and Jacob, and the national god of the Israelites—delivered them from slavery in Egypt, and gave them the Law of Moses at Mount Sinai as described in the Torah. Jews believe in a monotheistic conception of God ("God is one"), characterized by both transcendence (independence from, and separation from, the material universe) and immanence (active involvement in the material universe).
God is seen as unique and perfect, free from all faults, and is believed to be omnipotent, omnipresent, omniscient, and unlimited in all attributes, with no partner or equal, serving as the sole creator of everything in existence. In Judaism, God is never portrayed in any image. The names of God used most often in the Hebrew Bible are the un-pronounced Tetragrammaton (Hebrew: יהוה, romanized: YHWH) and Elohim. Other names used to refer to God in traditional Judaism include Adonai, El-Elyon, El Shaddai, and Shekhinah.
Synagogue architecture often follows styles in vogue at the place and time of construction. There is no set blueprint for synagogues and architectural shapes and interior designs of synagogues vary greatly. According to tradition, the Shekhinah or divine presence can be found wherever there is a minyan: the quorum of ten required for Jewish prayer.
Synagogues have some requirements. They always contain a Torah ark where the Torah scrolls are kept (called an aron qodesh (Hebrew: אָרוֹן קׄדֶש) by Ashkenazi Jews and a hekhal (היכל) by Sephardic Jews). Also, since synagogues are buildings for congregational worship, they require a large central space (like churches in Christianity and mosques in Islam). They are generally designed with the ark at one end, typically opposite the main entrance on the east side of the building, and a bema either in front of that or more centrally placed. Raised galleries for female worshipers have been common in historical buildings.
Kabbalah, the central system in Jewish mysticism, uses anthropomorphic mythic symbols to metaphorically describe manifestations of God in Judaism. Based on the verses "God created man in his own image, in the image of God created he him; male and female created he them" (Genesis 1:27) and "from my flesh shall I see God" (Job 19:26), Kabbalah uses the form of the human body to describe the structure of the human soul, and the nature of supernal Divine emanations. A particular concern of Kabbalah is sexual unity between male and female potencies in Divinity on high, depicted as interaction of the two sides in the sephiroth, Adam Kadmon the divine Anthropos, between archetypal partzufim or divine personas, and the redemption of the exiled Shekhinah, feminine divine presence, from captivity among the impure forces called qlippoth "husks" below.
Kabbalists repeatedly warn and stress the need to divest their subtle notions from any corporeality, dualism, plurality, or spatial and temporal connotations. All divine emanations are only from the spiritual perception of creation, nullifying from the Divine view into the Ohr Ein Sof (Infinite light). As "the Torah speaks in the language of Man", according to Berachot 31b and other sources, the empirical terms are necessarily imposed upon man's experience in this world. Once the analogy is described, its dialectical limitations are then related to stripping the kernel of its qlippa "husk" to arrive at a more accurate conception. Nonetheless, Kabbalists believe their mythic symbols are not arbitrary but carefully chosen terminologies that mystically point beyond their limits of language to denote subtle connotations and profound relationships in the Divine spiritual influences. More accurately, as they describe the emanation of the Material world from the Four Worlds, the analogous anthropomorphisms and material metaphors themselves derive through cause and effect from their precise root analogies on High.