To the right of the shrine, on a raised platform, are seated Rabbi Moses ben Chanoch, the Dayan, the chief judge and chief rabbi of all European Jews; at his right the Sh'liach Hazibur, the Reader, is seated; at his left his Chief Assistant Dayan; at his feet sit the most advanced disciples of his far-famed academy.
To the left of the "Shrine" is seated the Rosh Hak'neseth, the President of the congregation; behind his chair stands the Chazan Hak'neseth, the beadle, to his right and left the officers of the congregation are seated, at their feet sit the elders.
These three groups sit with their faces towards the congregation, while the congregation faces the shrine. In the center of this capacious interior is the "Almemor," or the "Bimah," a spacious elevated platform of magnificent design. A balustrade encircles this platform, whose balusters, as well as those of the graceful stairways that lead up to the platform on both sides, are of delicate alabaster columns. On this "Bimah" is the Reader's desk, and the Rabbi's pulpit, placed there, that the vast audience may have the opportunity of advantageous hearing.
From the ceiling great chandeliers are suspended, which shed a shower of light upon the host of worshipers, and streaming through the inexpressibly beautiful stained-glass windows, the synagogue, that towers high above the city of Cordova, sheds its benign rays of holiness and peace and good will over the city and all its people.
The floor of the vestibule is composed of marble, mosaics and glazed tiles, so joined as to form various complicated patterns of surpassing beauty. The floor of the synagogue is covered with embroidered Persian carpets.
Though the seats are filled, and the officers are in their respective places—
"No sound is uttered—but a deep
And solemn harmony pervades."
Verily, the Hebrews understand the essence of worship well. There is in every prayerful soul that indefinable yearning and longing after the infinite, after the highest and the sublimest that can give eloquent utterance in deep silence only. The soul may stammer forth its wants and its thanks, but its deepest, innermost feelings never. Therefore have the Jews established the custom that the service of expression shall ever be preceded by the still more sacred service of silent meditation.
The strange surroundings, and the wondrous sights, have so completely taken hold of our mind that it cannot find that calm repose so necessary for silent devotion, and so, while the others are lost in meditations our mind, continues its observations.