|
|
Quote:
|
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?]
|
|
|
can[sic?
|
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
|
[who(m)s?/which?]
|
|
|
god?
|
|
|
|
(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/becoming’
הויה 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.
|
|
|
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 melek … weha’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/
לבב ‘heart’)
‘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.
|
?
|
in honour of Sir Jordan, his company and the crew of MS Wilhelm Tell II by Mrs. Gisela & Mr. Olaf
by