Jahreiss Albstadt

Federal Republic of Germany


And\but the much bigger 'rest' ~ smile ~




This Page was - after due consideration and with regret - designed in German. Main reasons are the 'games' we are and I am still intending to play with idiomatic expressions, as 'well' as the/a lingual-origins of most texts, planned to be published (not exactly easy to translate in appropriate time, space ...).


Contradiction(s) and other - more or less - paradoxical limitations of being and thinking are on my mind, since I remember its respectively my existence. Social aspects of loneliness, inequality, xenophobia, discrimination and leadership (especially 'Herrschaft' German) are central aspects of my intensive theoretical and empirical experience and studies (of manifold standards - academic 'musmax' Hebrew included) as well as some temporary results or even realization.



Vielleicht immerhin ‚blaue Vorgedanken‘ und\aber Anmerkungen O.G.J.‘s zum / Dank des (und fürs feine) Programm-Flyer/s der Alten Synagoge Hechingen‘ mit Dr. Meirav Meidan (Israel) im/zum Jubiläumsjahr, bereits  im Juli 2016. – ‚Freiheit bestehe‘, so immerhin/bekanntlich  Immanuel Kant, ‚darin: einen Anfang zu machen.‘

With a small part of O.G.J.‘s work/thoughts, as an example in English:

« SCHECHINA – the[sic!

שכינה  how, and what, ever phonetics or Masorah etc., may have/want it to sound and be transcripted; at least (meanwhile gendered,)  a(n aspect of God)]

[S[c]hekhina[h] שְׁכיִנָה šəxīnāh السكينة sakina …]

feminine aspect[sic!




perception (only) בּ of/in/by/at aspects’ isn’t always (everyone an) evident (epistemological ‘turn’ – the determinisms of mechanic/causality views found, hardly noticed, more complex/precis alternatives). Abut fifteen modal(ities) of/or aspects may ‘be and/or become’ הוויה /hawaya/ intersubjective. – But anyhow, don’t agreements to disagree (‘narratively’ – in /[h/]aggada/, up to doctrines / theories) make us better (after all ‘Jews’; comp. J.J. Petuchowski, too)?  (Semitic) ideas of unity’ are allowing to be more ‘andווbut vav-hook’-orientated, than Greek(-Latin Thought: the partner’s, as the often so called ‘part’s’) ‘hyphenated-disappearance(s into the same / single / [l]only: something / someone else)’; comp. even Lawrence Kushner, himself.  לֺא / ‘No need to’ fear the diversities multitudes (principl[iti]es – ‘order worship’) instead]


of god[sic!

perhaps, spellings as ‘God’, up to  ‘G-d/G’d’, may express/mean respect/reverence (ups) distances/רוח (as /rewax/ and /ruax/ not unexpanded) of/in/to השׁם /hashem/, the name(s) of  Adonái – ‘pluralisms’ not necessarily excluded (as sums-allocating-paradigms do/want it)? ‘Let us’-quotes of /by /elohim/, /elohenu/, verbs in the grammar’s ‘singular’ with ‘plural’ nouns, and the other way round,  pp. are going to be discussed, too/again andװbut ...]


The Schechina appears at the sages[sic!

even ‘weise/r Gelehrte/r’; comp. /xoxma/ חוכמה, ‘wisdom/intelligence’, not just qualified or made by more, other or better knowledge/experiences, sooner/rather by  (three/triple kinds of) its/there  borderlines / limits / edges]

texts as the presence[sic!

comp. the complimentary absence problems of digital (singular either-or/’tertium non datur’) logic versus Pantheism, then/there – within/at the border edges of grasped understanding]

of god[sic!

some do/want to ‘understand’ / influence ‘wo/men((hood) ups you/me as ‘God’s present track/s’ here/there on earth]

in the world[sic?

perhaps rather (not only/always ‘eternal’ – in Greek definition of) ‘reality’. – Social scientists/artists noticed, ‘that things and happenings, people think are real, are real, in their consequences’ (comp. Thomas theorem). There is/may by ‘the/this/single/one earth/terra, /(we)’et ha’eretz/ and\but ‘the heavens/skies’. /hashamayim/ (not necessarily dualism/dichotomy, rather as) עולם /’olam/; or (comp. Markus Gabriel etal./East Asia[‘s Sinologies / thoughts e.g.], too) even more precisely/complex named עולמים ועולמות /’olamim (we)’olamot/?].

Her name comes from the biblical quote: "And let them make me a sanctuary (in Hebrew Michchan)[sic!

common verse 8: מׅקְךׇּשׁ /mikddash/ and/but verse 9: הַמּׅשְׁכׇּן /(ha)mishkhan/],

ח. וְעָשׂוּ לִי מִקְדָּשׁ וְשָׁכַנְתִּי בְּתוֹכָם:

8. veasu li mikdash veshachanti betocham.


that I may dwell [

the Hebrew root shinש-chafכ-nunן in/from וְשׇׁכַנְתּׅי /weshakhaneti/ represents ‘settling’ and ‘persuade’ (the but ‘plural’ word /shikdmu’a/ שכנוע for/from: ‘convictions’, ‘convincing/s’, ‘persuasions’, ‘inducements’, ‘suasiveness/es’), too]

ט. כְּכֹל אֲשֶׁר אֲנִי מַרְאֶה אוֹתְךָ אֵת תַּבְנִית הַמִּשְׁכָּן וְאֵת תַּבְנִית כָּל-כֵּלָיו וְכֵן תַּעֲשׂוּ:

9. kechol asher Ani mareh otcha  et tavnit hamishkan veet tavnit kol-kelav vechen taasu.


among them" (exodus 25 8) [

/shemot/ שמות ‘names’ 25: 8+9 and ‘parallels’; with the/a tabernacle-topos ‘are greeting’, too?].


 According to that, when the Israelites are crossing the desert, [sic!

there/Jisrael’s G’d/the (one/’only’ – instead of ‘lonely’ Adonai יח־ה), even more than, and different from,  universal’, too]

god commands[sic?

עשה ayin-shin-hi ‘make’; comp. (even Jewish / inner-Jewish / ’Second Temple period/s’ / Hellenism-universalism) translation / understanding problems / results, even as questions in the stricter sense: of Iwrit – namely/not only –  /tora/ תורה what / who / which ever this / it / She ‘means’/relates  (/berity/ בריתי English: ‘pact’ / ‘union’ / ‘treaty’ / ‘covenant’ & ‘creature/human being’) into/with/as Greek νόμος /nomos/ English: ‘law’ (διαθήκη /diatheke/ English: ‘treaty’ & ‘last will/testament’), in connection with (or: as/for efficient effect/s of?) ‘the rule over, by  humans’ (man but\and men not without woman and\but women; O.G.J. ‘betreffen / beschäftigen die Herrschaftsausübungen des und der, über den und die Menschen’    including: policy, politics and polities; the questions of  [socio-cultural, economical, aesthetical, juridical, ethical, pistical pp.] synchronization / coordination andװbut how [‘civilised’ versus ‘culturalistic’; Bazon Brock] aberrance/s, up to violations / contraventions, are handled; comp. ‘renewed updated’ /xadasha/ חדשה Jeremiah 31:31-34, too) at all – Who?]

them to build a sanctuary

[/mikdash/ and/but /mishkhan/]


so his presence[sic?

‘glory’, ‘brilliance’ pp. , too – or amazing overbear?]



but hardly meaning, ‘that God\G’d wasn’t/couldn’t be/come there / everywhere  before/otherwise/since’? Comp. almightiness-paradoxa of  /shadaiy/, too]


be among them.


[There are / may be Gnostic influences in / on / from Cabbala, as well/bad as everywhere – but it (and Hasidism) is somethought ups something different/else, too: O.G.J.]


In the kabbalist's texts god's presence, the Schechina, appears[sic!

since when, in which grades/extends and why? – Talmudic ‘nesting birds’- and ‘neighbour/hood’-allegories are hardly gender specific, rather anthropomorphically and human experience. Is the Bahir different from Zohar by / in / with(out) erotically aspects (even sexual conditions, up to differences, with somehow ‘platonic’ / ascetic / ‘celibacy’  affections)?  ‘Discrimination’ – inequalities as such,  often correlate/s with modifications of somehow utopian expectations (decisions how to organize relationships), expressed in allegories / stories / language / behaviour etc. changes]


in the Personification[sic!

how fare is/was/goes ‘person/s’ a/the Latin concept to cope with trinity-problem/s plural-question in אחד /exad/ to אחת /axat/?]


of a feminine image[sic!

since/from Genesis/bereshit 1:26 דמות /demut/ (comp. verbal: ‘to image’, ‘draw a likeness’; ‘describe’; ‘reflect’; ‘picture in the mind’) and\but צלם /tzelem/ (‘photographer’, ‘cameraperson’;  ‘figure’, ‘image’, ‘icon’, ‘idol’) for/in: the G’d and\but /’adam/ אדם (as well as /’enosh/ אנוש – neither [only/always] a singularity’s singular/individual, or just prototype, nor a pure male [mankind/menkind] or female [womenhood/womankind pp. – as ‘the Myth(os) has it, in its/there basic structure/s [comp. Mircea Eliade]; e.g. Greek Prometheus didn’t send well known Pandora; neither male/men always robbed and raped/enslaved the matriarchs/Amazons pp.]) relations, at least – transferences expected / problems, up to behaviourally  answered questions, received].



In our course we will meet the image[sic?

up to ‘(H)erself/ves’? – ‘vita activa’ and ‘vita contemplativa’ needn’t rule each other digital/dichotomy strict out; comp. Hanna(h) Arendt]

of the Schechina. We will ask:

of the Schechina. We will ask:

[Jews, Christians and Muslims use alike expressions partly meaning / naming the same?]

What is her Characteristic[sic!

‘a word’ with rather different meaning-horizons in German and English or Hebrew, too]?

What kind of symbolisms[sic!

analogies and symbols are part of the ‘representing / representative side’, influencing, and influenced by, the represented (comp. Alfred Korzybski), but often suspicious of idol / worship: Conflicts of beauty, grace, harmony, pregnancy, gentleness, purity/cleanness, clearness, hair, dress, voice, move, active/passive-manners, temptation, charm, pleasure, profession/s etc. pp. may appear, very soon]


describe her

[e.g. the ‘Queen Shabbat’, comp.  the first word’s Otiyot בראשית of/in Tanach, at all, sorted as:  שבת ירא /yare’ …/ (‘fearful’, ‘dreadful’; ‘respecting’, ‘venerating’); perhaps G-d’s daughter/s (comp. Semitic grammar’s mixed gender groups – just very often called / translated / remembered / handled ‘[as] male’ – versus pure female ones, only), even ups divine sister/s, bride/wife …, װbut of cause comp. the mythos’s structural goddesses-legend/s (e.g. heros/heroines, demigods; comp. /nefilim/ since 1.Mo. 6:4) versus/up to/with Her Ladyship’s even ‘Women of Learning’? (by Mei.Mei.);  comp. /[‘craving/desirous/longing for’] ta’ew shir [‘poem/song/ballad’]/ תאב שיר]?

And how does her image[sic?

our/others (lingual, optical, haptic/tactile, neuronal, emotional pp.) representations of … (the represented / meant / mapped)?]


create and influence the relationship between men[sic!

individuals, collectives, genders, generations, cultures, civilisations … ‘people’ is(n’t only representing a/the singular (of an ethnic, gender mixed, group) uncertain/unsure/indefiniteness, in English; comp. analytical / semiotic ‘turn’ (by philosophy: What does the expression/word/act mean/effectuate (t)here/when/whom? Neither ontology ‘what the represented[‘s character] is’, nor epistemology ‘what we can understand of it’.)]








(And why does the kabbalist[‘s

– a female Kabbalit’s (and her husband’s; comp. La. Kushner’s novel ‘Kabbala: A Love Storry’, too) perspectives (even ‘meqabbelot’ up to ‘mequbbalot’?) might  add more/other complexities, too]


wife envy her ...?).

[Not all jealousy-questions are capacity/quality-problems, or ‘totality versus totalitarianism/tyranny’-issues; comp. Ernst A. Simon, too. – And\But isn’t G’d …?]



Also we [sic!

different  orders of grammar-person’s priority, positions of the most important expressions in the sentences, orthography and calligraphy – semiotics  are tricky courtesy expectations]

will wonder: why is it that the presence of god in the world[sic?

‘on earth’ / ‘under the sun/firmament’, ‘between/with humans’ pp.]

appears specifically as a feminine character?


And what is her relation to the male aspect [sic!

perhaps more than singular-one, and/or the (proto-/arche-)typical ones, too?]

of god.

[/? – ‘Doing gender’/dyadic relationships (‘one and\but one’ perhaps mathematical / called: 11/eleven ups is/n’t י״א it װ?) turns out as a very ‘early’/basic distinction, soon after/behind ‘God versus ‘not-G’d’/’adam/’enosh/-relationships; with all the ‘image’ and ‘expectation’-topics plus analogies, but ‘un-identity’-questions – on/by ‘the labyrintho stronghold of comparisons’ – of/from/to/with ‘borderless different G’d’, at the same times/s and place/s, intersubjective concordant only describable by ups ‘philosophia/theologia negativa’ (the ontological not-[only]-‘doctrines’:  ‘God is/becomes not completely/only anything – apart of existing’; comp. Mose ben Maimon/Maimonides, too).  AndװBut consequent not-lonely (even participating/interactive) observers – often so suspicious – dual(s) estimated: Two are going to ‘be/come’ able to ‘light’/’understand’ more than the sum of both partners’s experiences (rooms/ranges) together – ‘being/becomingהויה a ‘higher’ / an other kind of a/the ‘middle/sphere-bubble’, too.

It needn’t be/remain an unknown secret, that dialog/s consist of the tree (dangerous  – even affecting) elements:  questions (having interest/s in anyone/anything, at all), statements (never just/’neutral’/‘pure’ countable ‘information’ without bigger contextual/emotional situated, indicating ‘exformation’; comp from NØRRETRANDERS to: the ‘black fire’ of ‘deadly/fixed written’ שבכתּ׳ /shebiktaw/ versus ‘[its other sides/back] white fire’ of ‘living/oral spoken’ פּה שבעל /shebe’al pe/ torah תורה between, behind/around and over it) andװװbut  (rather unpopular/de- and/or escalating) pauses (to understand/’translate’ – instead of using the time of others speech to formulate my [apodictic to brilliant] replay; to think, even to examine/test/experience); anyhow breaks (even distressingly) needing to restart/risk the interaction again: As it is/was from the beginning/Genesis ‘and/but God spoke’ ויאמר /wayoommer/, up to contradicted the given facts, not only this initially ten times (comp. Rainer M. Rielke: ‘aus Gottes großem Brückenbau’, too).



At least if from / in case of, the same/equal ‘meet/flesh’ (/basar/ בשׂר) and/plus/but ‘bones/essence’ (/’etzem/ עצם) as /kenegdo/, ‘facing ones’, may open/contain different / discontinuities with ‘equal rights/value’, ‘equal chances/status’ and/or ‘equal birth (not just/after all affecting aristocrats)’ pp.-questions, and together with /’ezer/: an/the ‘opposed power’; not only/just (a week, obediently  kind of) ‘help’, as (to) many (dictionaries) still ': ‘His/Her Majesty’s most loyal opposition the Houses of Parliament’-, / (ha)Knesset/-relations are greeting; comp. Ruth Lapide. Even inequality can be helpful/needed, under conditions; comp. at least a(/the 29. century’s) ‘theory of justice’ by John Rawles and others. With (spotlights on) a lot of (unfair, waisting/obstructing, intercultural spread mis)uses of structural powers.]


More than that we will ask: what all of these texts are doing in a monotheistic[sic!

a thought/word based on Greek singular- and unity-understandings: Does taking the wawוvav out of the (actual square font) alef, in אחד (spoken ‘male’ /’exad/ or even ‘female / emphasized /’axad/), an important word for/of G’d’s (rather ‘borderless’ kind of) unity in (a/the suspect horror in/for Indoeuropean  singular-concept/understanding, namely/mainly Greek Thought/’Gnosis languages’) plural/s,  leave the (two –‘ me and …’) lonely jud(s) in/from יחיד /jaxid/, the singular(ity) of/for ‘one’ (now/here separated by the  chet, written as in the Tora-scrolls – locking and sounding as if two of the same ז zayin fight/face each other/s needing/s – knowing better, but  wishing that (sociology – dialectic pp.) wouldn’t take place / be the case; comp. Lawrence Kushner, too)? – ‘Mit G’tt warden wir (Menschen) nie zu rande kommen (not be able to cope with something / not get on with somebody), weil Gott gar keinen Rand (has no ‘border-edge’) hat.’ (comp. Albert Keller’s theologia/Philosophia negativa) – Are we / Is ‘menkind’ answering/handling questions of border management regimes (comp. Ralf G. Dahrendorf)?]

religion? [sic?

How do you/we/they understand/use / experience the ‘conservatively (‘lost/s’) versus (‘to find/develop’) progressively’-word-/imagination-fields (up to ‘ideology’, ‘cult’ pp.) representing / meaning methods / decisions ‘how to handle realities, including ourselves, others and expectations’? – Even if there wouldn’t exist another reality than the grammar(‘s ‘futurum exactum’), ‘we can’t get rid of God(-substitute-expressions), because we cannot think without ‘grammatica’ (comp. F. Nietzsche): If/As long as we define ‘belief/trust’ א־מ־ן as a (once to overbear)  sub-category of ‘knowledge’, we  are/remain as lost/trapped,  as if we muddle it (the subject-subject-relationships questions) up with / reduce or substitute them to/by  ‘holding statements/facts for (the/a(n un/)tru(c)e’ (comp. Martin Buber’s just ‘secondary structure’, up to Richard Heinzmann and: ‘I/You belief/mistrust you/me; is/becomes not identical with [exactly all] what you are / I am  saying / meaning / doing pp.‘); but/and as wrong as regarding (established, up to empirical proves, or there absences) convictions higher than anything / anyone else.]

It isn’t/need not to be/come a/the equal identical unity with God, overcoming the creation/s at all, that has to be found / got / constructed back (comp. Latin: ‘re-ligio’; or: to become developed, by progress) – but the quesrions are rather for/of/from dialogig relationshops beween equals and with/to/from the differenz ONE אחד instead of יחיד.


In our meetings[!] we will meet[!] the complex yet interesting characteristic

[‘some of theme’; could/would הויה be/come already great; O.G.J.]


of the Schechina - we will read (sometimes in small groups called Ha'vruta) kabbalist texts and other Jewish sources, we will learn a modern poem of a women who wrote about the image of the Schechina

[Jewish learning and ‘teaching’ (as just a/the form of /lamed/ למד, too) remain quite, up to very, different …]

and maybe, at the end[sic!

/mealef (we)ad taw/ ת׳_ועד_ מא׳again modified ‘from the/an end and\but to a/the beginning’, at least ]


of the  meeting, we will create something of our own[sic?

» End of the quote

perhaps intuition/inspiration/perception are hardly without nor (l)only without ‘myselves/ourself’?].



Are aspects / points of view / dimensions available, to distinguish ‘Gnostic Thought’ (in the sense of totlitarians by Indoeuropean singular(ity)-discovery-developments as (null-)sum-allocation (game/theory) paradigm / reductionism on determined heteronomy – particularly in ( as parts of Biblical, Kabbalistical and at/after all Mystical texts / teachings / Thought[s – receptions])?

Karl Hartman’s intensive (courageous, hardly known/discussed) work lists/sums up suspicious topics (at least, liable to be influenced) as:



Dualism: world – heaven / body – spirit / light – darkness  / good – evil / right - wrong

Emanations: material sign of increasing distance from/to God (point/dot without any extension ideal)

The creator as demon against a very fare away / distant God of Love

A/The divinely soul (‘spank of eternal light’) trapped in a/the body

Contempt/Disdain of the body: ascetic (and/)or libertinism

The redeemer a spiritual being, incapably to suffer(ing)

Gnosis: Recognition of supreme knowledge about the interrelations, elevation above the uninitiated  believers[sic!] and materialism

Returning home of the sole, by overcoming hostile aeons,  with secret  knowledge (the yet inevitable desire to be/com closer to/with G’d than anyone/anything else; comp. resh by La.Ku. – cancellation/revocation of the realties as ‘salvation,’ instead of ‘reconciliation and interactive modification’)

 Apocalyptical speculations.

Not just Albert Keller showed, that the ‘spirit versus material, and/or the other way round’-topics (and even that of not-synonym ‘soul’, ‘body’ and/or ‘spirit’ separated form ‘[being a] life’) as such, aren’t helpful/needed to understand: There are centres of human actions (‘we’ usually call ‘I’ /ani/ up to /anochi/? – not actually overcome by calling them ‘[super]ego’ [ups] ‘you’ or ‘us’ pp. – super toto not the same as / not identical with accountably guilty blame / missed targeted destinations) opposing empiricism (including things and happenings ‘to be/com’, as e.g. books, bodies, earth, crime, love, ideas/thought, ‘windows of opportunities’ etc. and ourselves, too; comp. Carl Friedrich v. Weizsäcker: ‘Es ist der menschliche Verstand, der jenes Ganze zu dem er selbst gehört, in Teile zerlegt um es (begreifend; Richard Heinzmann) zu verstehen.’ – Just/Yet partly analytics for grasped understanding, may poem/s ...)


/baruch ‘ata adanai ‘elohenu melekweha’olamot?/  Blessed/Welcomed/Respected are you LOrd G’d, King of … (but all) the female realities, too?




Once upon a time’ visitors from the United States of America were invited to the Old Synagogue  in Goldschiedstraße. The son of a too old and sick Jew, emigrated from Hechingen, gave his father’s speech, here in English. –  Ein Vater, der kein Englisch versteht, bat damals seinen Sohn, um nachträgliche Übersetzung / the blessing: ‘that dieses Haus wieder ein Bethaus werd, … dieses Haus ein Versammlungshaus …  Lehrhaus, …  Schechina da …’ בית כנסת העכינגען


 home page: Synagoge Hechingen

with reverences to/for Co.Ma. & Me.Me.

An old image: /adam qadmon/ the so called ’first / originally  / undivided as one androgyn drawn human being‘ with a version of the ten /sefirot/ ‘spheres’ of Kabbalistic ‘tree of life(death’. A TV-still shows one ‘drawing - of orbits around a double centre - on her leg’. The third and second last picture of this example  illustrate: ‘a centre of human actions’ (bottom as /lew/ לבבheart’) ‘filtering/percepting’ empiric realities (on top) by 15 modalities (middle line as aspects between both opponents כנגדו). The Key and sword ‘coat of arms’ for ups of /mugbal/, /shamur/, /sod/  … ‘secret/s’ here, is part of a now university-city’s. This (coat of ‘arms’ / Heraldic ‘identity’ Sala dello Scudo  symbol’s/’individual ups audience distance’ and maps) room, around - after all (they/we realized)both opposing (coelestis and\but terrestris) globes, is found in the Doge’s apartment at the ‘Palzzo Comunale’ of/in Venice. – Sorry for any copyright violation, posible at all.

Please be careful/aware, this text/s could contain/mean the Holy Name.


These sites were once intended to be used for testing, developed a little bit and remain still under construction - sorry ~ bow ~

This link is placed here in honour of Sir Jordan, his company and the crew of MS Wilhelm Tell II by Mrs. Gisela & Mr. Olaf


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by Olaf G. Jahreiss and with regret for hardly using the 'internet -language' . All images on these pages are (if not noted otherwise) mostly courtesy of StarDivision GmbH or my own. - This page was last updated in January 201.