=kit132.txt

KIT 132 -- OUR WOUNDED HUMANITY

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[ Footnote (sa) kit132_1 ]

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KIT 132

(Nov 12st 2001) 
[ KIT sic, '12st' ]

KIT 132 - Our Wounded Humanity

"Suffering is our first call."
HAZRAT INAYAT KHAN.
	
[ The following N.B. is by PVK, at the start of this KIT:]

N.B. The following is simply my personal opinion and neither an
official statement of the policy of the Sufi Order nor a
proposition for a such statement, and should not be construed as
such.


The tidal wave of resentment that has surfaced in our troubled
days jeopardizing   the fruit of the toil of dedicated human
endeavor and skill, disrupting our society, the damage to our
lovely Planet by disregard for its sacredness, the despoiling of 
cherished  values that bepeak of decadence shake us out of our
smug complacency and challenge us into exploring the core issues
at the social scale and in ourselves. It manifests in bombs,
computer viruses, biological contamination, crime, dissolute
manners, vandalism ...      

We need to listen to the grievances behind the turmoil of outrage
on all sides that spur our quarrelling, hating each other, killing
each other, wreaking excruciating suffering upon our fellow
beings.  In the incensed fire of our anger, we humans are
destroying each other's homes, buildings, amenities, facilities,
organizational blue-prints that represent decades, sometimes
centuries of human toil, skill, know-how achieved at great cost,
technologies of brilliant and dedicated minds! What a senseless
wanton waste! And unless dealt with it risks to escalate beyond
control! If we do not take heed by dealing with the causes there
will inevitably be outbursts of anger availing itself of the
update abuses of technology.

Could and should we not have foreseen and forestalled the Sept.
11th attack?

A computer game may have given  terrorists the idea to crash into
the World Trade Centre.. The Microsoft Flight Simulator instructs
computer users how to 'fly' Boeing and other aircraft across
Manhattan, Washington or London.  It stimulates crashing into one
of New York's towers.

Echoes of the screams when the neck of a stewardess was split by a
razor blade and the eyes of the pilot were gauged out and the
voices of passengers sending messages to their families: "We are
hi-jaked, perhaps we will never meet again - I love you" and the
scene of bodies tortured in the flames jumping to their death
still resonate in our ears, and linger as wounds in our hearts,
now intermeshed with those of ordinary people being bombed in
Afghanistan. 

Our emotions are seriously aroused, wounded, pummeled, stunned,
distraught, our thoughts disquieted, disturbed, perplexed, our
projects stymied, our opinions and  motivations subjected to
queries in deep ponderings and soul-searchings.

If one entertains values such as love, harmony, beauty, respect
for the dignity of one's fellow beings, kindness, discovering the
degree to which the emotions of hate and the insensitive discard
of suffering erupts mercilessly, unscrupulously when threatened or
frightened even amongst people who normally would function
according normal standards of appropriate behavior is so
distressing! Never has the Message of the awakening of conscience
been so urgently relevant!

If we try to reconnoiter what are the emotional motives behind the
present crisis, more than ever, it is clear that the hatred that
triggered off this mutual violence at a massive scale is of the
same nature as our resentment in our personal "storms in our cups
of tea" and hence the importance of Christ's message "forgive
those who offend us... they do not know what they do" beckons upon
us more relevantly than ever. And it is this message that
resonates implicitly in Hazrat Inayat Khan's message of respect
for all religions and all races that has meant so much to so many
people in our day and age. 

The challenge draws our attention more than ever to whatever we
can do (albeit how limited the outreach of each one of us is) to
value and share with our friends, distraught as we are the
importance of "the awakening of conscience". Here lies the crux of
what sparked the crisis; it urges us to deal with that very
originating emotion. We cannot extricate ourselves from the plight
of our fellow beings in a time of strife. Each little contribution
on our part, (however small) has its part to play in the overall
tidal wave of sensitivity to the sufferings of people and, to be
consistent: focus on the cause that sparks violence.  It starts at
the personal scale. The feedback that reaches us is that, rather
than simply meting out retribution for the sheer monstrous
atrocity of the Sept 11th,  we need to reconnoiter the originating
Machiavelian emotion that spurred the terrorists, explore honestly
what motivates  the retaliation? This beckons upon us to scan our
own psyche to spot whether we nurture similar albeit less
pernicious emotions ourselves at a personal scale.  We cannot
preach kindness as an antidote to cruelty if we ourselves are
entertaining resentment, particularly if we are acting on the
emotion of this resentment to harm (or wish harm to) another
living being. It starts with us. Resentment is an inherited,
primitive survival instinct written into our psychological defense
system which gets transmuted in the course of evolution into
unconditional love.

Our concerns and misgivings are now heightened, exasperated by the
fear of the horror of the increasing danger in which the world is
plunging, escalating beyond control by the intensification of
hatred and arousing more hate. Or will wisdom sober out the fever
and prevail? Let us at least not play into the ploy of that game
of intimidation. Let us not allow the chaos in the world to
perpetrate panic in our hearts and thoughts. It is one of the
methods used by those threatening havoc to exercise pressure to
halt the present intervention. Never have our meditations been so
relevant. I remember during the First World War when as baby, when
the bugle announced the Zeplins, people rushing for shelter, Pir o
Murshid remained in the meditation room with those who stayed,
maintaining peaceful serenity.    

The inane outbreak of violence is nothing new to in the chronicles
of our battling humanity. If by some superhuman colligation of our
human society, we were endowed with a collective memory, running
though the centuries, we would realize that the advance and
collapse of civilizations of the past was fraught by extremes of
savagery, abject cruelty, tortures, depravation, power plays,
domination, oppression conspiracy, betrayal, stealth, (with amidst
it all, heroic acts of chivalry, mercy and nobility), sparking
dramatic changes, sometimes progress, sometimes decadence. Western
legend tells us that it started with Cain and Abel. Let us just
recall the Assyrian atrocities to subject the Egyptians, the
Greeks, the Persian and the Jews: ("I flayed all the chief men who
revolted, and covered the pillars with their skins, some I walled
up inside the pillar, some I impaled upon the pillar with
stakes... I cut off the limbs of the officers who rebelled" King
Ahurnasipal), the savage onslaught of the Huns, the Spanish
inquisition, the genocide and extermination by colonial powers,
the millions of victims for Stalin's access to power, the millions
of young men who died in the trenches in World War 1, the
monstrous Holocaust, the mutual bombings and destruction of cities
between the Germans and the British in World War 2, Hiroshima,
Nagasaki, Bosnia, merciless feuds in Africa, etc, etc 

Are we progressing, even a little, learning by trial and error? It
is ingratiating to hear that the strife that spells the present
conflict is not against Islam or any nation or race, (although
some perceive it as such) which is a sign that we have evolved
over the national hatred that triggered off previous wars.
Occasionally there are flares, glimpses of wisdom erupting in the
conscience of humanity which announces a way out of the dark
insensitive imbroglio.

In this conundrum, we have an impelling need to communicate with
each other our quandaries, open our hearts, admit our uncertainty
as to which is the appropriate action to deal with the ignominious
challenge to the world in which we have been accustomed to live,
perhaps admit that we ourselves are not immune from perhaps
unavowed emotions of hate, intolerance, discrimination, a partisan
spirit understandably inspired by loyalty. In this we are tested
in exactly the challenge that determines the decisions of not only
of those responsible for the conduct of situations that affect our
lives, our security, our welfare but those operating behind the
scenes disrupting the world order to give vent to their
grievances. Moreover there is no telling to what atrocities this
'cause' can be exploited by 'uncouth, unaware' hooligans (as in
football matches) ignorant as to how another person feels who,
taking advantage of the pandemonium, suddenly appear out of the
woodworks, wreaking diabolical atrocities, spoiling  it for the
misguided indoctrinated, ideal-driven activists and the outlawed
staunch knightly spirits outraged, exasperated by the very
oppression condemned by the United Nations Charter on Human Rights
- especially refusal to ban torture!  Unfortunately they seek to
redress injustice in the only way they can imagine is within their
power at the cost of cruel suffering for others that escalates
into further unkindness and cumulates in atrocities spiraling ever
further.

It is said that on the hilt of Prophet Mohammed's sword were the
words: 

"Forgive him who wrongs you; join him who cuts you off; do good to
him who does evil to you, and speak the truth although it may be
against yourself."
  (Cf. HELMINSKI).

Quite understandably, we have a need to communicate what is in our
hearts and thoughts, but I am pained when these exchanges that
divide world opinion spill over in dissentions in our spiritual
family. It is natural and healthy for us to share our thoughts
apprehension, opinions as to the propriety of the policy used to
intervene in the present situation, in the light of its moral
implications. But let us not slip into partisan squabble,
criticizing nations, governments, institutions (although we cannot
posit that politicians are infallible!)  I sometimes hear a note
of emotional antagonism in our statements, sometimes national
resentment. Our judgment could well in some cases be afflicted by
conditioned bias which bespeaks of loyalty to one's community. It
is a great art to agree to disagree respectfully.
                  
[ PVK then iterates his disclaimer in the following sentence:]

(A reminder: the following is solely my personal view, as a human
being not that of the Sufi Order International).

What do we know about the hidden concerns behind Government
strategies, (the cause behind causes), especially now as they
become increasingly global. Glib opinions about politics are
fraught with amateurishly jumping to conclusions. Quite
understandably when hurting others our conscience is lacerated and
we feel called upon to speak up, as long as it is not construed as
the official view of the SOI. I realize that spiritualists can
take refuge in a non-commital ivory tower to reassure people
worried about the situation; we have agreed to spell our opinions
however questionable.   

Rather than retaliation are we motivated by a global concern to
protect the victims of violence?  In which way can one ensure that
security without one's intervention having the opposite affect by
triggering off a back-lash?  Could there be behind the scene
concern to forestall at the eleventh hour the use of nuclear
weapons in unwise hands? Preventive medicine? A surgeon's scalpel, 
however painful may save a person's life. That was the story of
Moses and Khidr. Or counterwise could intervention have the effect
of antagonizing emotions, sensitivity? 

[ PVK then adds, as a metaphor, the following remark on cancer ,
which may merit highlighting:]

In some cases operating an encapsulated malignant tumor can
trigger off a generalized proliferation of the metastasis of the
spores.

The good news is that emerges in the cruel battle is that at last
it frees the oppressed women!  But that was not the instigating
motivation! Moreover, It has taken all this pandemonium to coerce
Israel to withdraw from its take-over of some some Palestinian
occupied territories. Rabbi Salman Shachter amongst strong public
opinion in Europe warned against bulldozing Palestinian houses
This, being one of the last vestiges of an obsolete, redundent
mode of colonization has been all along one of the major piece in
Arab grievances, (though not the only one). If settled a long time
ago, could it l have prevented the Sept 11th excesses? Other
grievances have been invoked. How can these be addressed
respectfully without violence? Update political standards seeks to
eschew violence by conflict resolution as in personal psychology.
The present imbroglio is telling us to learn how to deal with
political conflicts in the new worldviews. Are we up-to it before
it is too late?          

There are deeper issues: cultural dissentions. In any efforts to
sit around a table, Westerners must take into account the
differences between the Western and Eastern mode of thinking where
faith plays the decisive role. There is a concern about the
degradation of cherished moral values safeguarded by tradition and
a plethora of concupiscence while one's kins on the planet are
struggling in penury.

Religion is intended as the custodian of the sacredness of our
paramount values.  

What does traditional Sufism say?  
  
[ T (sa) add a bit of punctuation to the following pragraph: ]

The Prophet reserved next to (or at) the Mosque of Medina a place
(later Sufis built Ribats or Khanekas or Zaouia) where learned
Shaykhs, the Sufis (the people of the Sofa) discussed 'TA'WIL' the
exegis (comment) of the 'revealed' AYAHs (saying) under the
guidance of SALMAN PAK.  

Salman, (often branded Farsi (Iranian), brought up a Mazdean,
became a Christian hermit, joined the Prophet who adopted him in
his family. It is held that the Prophet preoccupied himself in
interpreting the revelations received when in a high state. His
esteem for Salman led him into consulting him with regard to the
light that could be cast upon them originating in the Greeko-
Iranian gnosis (called SOPHIA) . 

That the QUR'AN was dictated by messages received -- in contrast
with the HADITH which are purported to be the Prophet's own words-
-  is evidenced by the elliptic, exceptional Qur'anic idiom. 
According to the Qur'an, not only the world and our psyche but
similarly the Qur'an itself is composed of signs  that need to be
interpreted. This view is not generally accepted despite Qur'an
20-28. 
(Cf. L. MASSIGNON, SALMAN PAK, SOCIETE DES ETUDES IRANIENNES MAY
30TH 1933) 

Sufism originated precisely here. But the subtlety of thoughts of
Sufi masters like IBN 'ARABI, RUMI, HALLAJ, JILI, JAMI, NIFFARI,
MUIN UD-DIN CHICHTI, was difficult to understand. In the present
miscommunication at the core of the crisis, the teaching of the
authentic Sufi masters has light to throw on the cultural paradigm
dichotomy around which the cultural dissentions gravitate which
sparks the global conflagration.
             
[ (Note (sa): 
PVK again disclaims that this KIT constitutes an official
statement: 
Note that he is making an extremely important suggestion -- while
insisting that it can only be a suggestion, not an official
positionof the SO -- that traditional Sufi teacings may be
relevant to a more tolerant, and arguabley more authentic
re_intepretation of the presently pervasive if not pevalent rather
militant interpretation of traditional Islam. ]

Once again: according to our Statutes, the SUFI ORDER
INTERNATIONAL is not allowed to intervene in politics or make
statements with political implications. Therefore our governance
cannot as a spiritual institution try to articulate a concerted
official policy regarding government decisions - it is not of our
resort, not within our expertise. However we as free human beings
must be free to express personal opinion; It is our right to
differ; we can agree to disagree; but we must expressly state that
it is our personal opinion by labeling it 'personal'. Certainly as
Mureeds of a spiritual Order, we can affirm our spiritual values.
Admittedly there is a fine line between the two between these and
inevitably an overlap.

It is told that HAZRAT ALI when spat upon by his enemy released
him. When asked why, he said: I did not wish to act in wrath!

But, one may rightly ask, can we not protect ourselves if
attacked?

If one's compassion leads one to tolerate a person's mistreatment,
it encourages their unkind misbehavior and therefore is not good
for that person. As already said, our ideals are: love and forgive
your neighbor, rather than the eye for 'an eye and a tooth for a
tooth'. This was our Founder Hazrat Pir o Murshid's paramount
principle. However there are cases where, giving in to people
hurting other people is failing in taking responsibility. Hence
Pir o Murshid's caution:

"'An eye for an eye and a tooth for a tooth' is necessary when
kindness and forgiveness will have no power whatever on the hard
heart of the enemy. But so long as there is a chance of meeting
the enemy's revenge with kindness, then the above law may not be
practiced." 
HAZRAT INAYAT KHAN.  

Therefore one needs to combine authority with compassion. This
requires great composure in the realm of emotion: making one's
opponent aware of one's strength without affirming one's ego. Here
resides the great art of life - the hallmark of evolution from
primitive instincts to what Hazrat Inayat Khan calls 'the quest
for perfection'. It applies both at the personal level and the
social scale.

This very provision avers its paramount antinomy in the Sephirotic
tree of the Kabbala :             


Khesed (compassion) - the way of the saint, and Din (rigor, the
law) - the way of the master are balanced in tandem.

[ Footnote (sa) kit132_3 ]                         

The relevant WAZAIF are therefore:
Ya RAHMAN (magnanimity) - Ya WALI (mastery)
or Ya RAHIM (compassion) - Ya  QAHER (sovereignty).

"Dare you wage war against war" exclaimed BERNARD SHAW in 'Major
Barbara.' 

[ Footnote (sa) kit132_4 ]

Cruelty countered by cruelty! Dare we wage peace on war?

What if we dared attempting the unrealistic improbable! What if we
emboldened ourselves to turn the tables on violence? What if we
gave love a chance?

GANDHI: 
"The objective should not be to punish the opponent or to inflict
injury upon him. We must make him feel that in us he has a
friend."

"It is a means to secure the cooperation of the opponent
consistent with truth and justice."  

[ The preceeding  setnece is italicized, so I assume it is a
continuation of, or another, quote from Ghandi.  As noted,
Kaivan's set of KIT's -- and in general the original mailed
hardcopy KIT's, as far as I've seen in the 20 or so I have at hand 
-- set off quotations with a different type font, usually italics,
but not with quotation marks.  (sa) ]

To turn one's opponent into a friend, one needs to listen to his
or her grievance, his or her suffering - ask: "am I obstructing
your vital, desperate needs? Have I been snubbing your dignity?
How can I help?" Then give heartily and receive heartily in
honorable exchange in love, respect and kindness. Just imagine the
pain, suffering and senseless waste of human resources (the slow
down of world economy and productivity) that this would free us
from!

"People submit to power unwillingly - to love, willingly."
 HAZRAT INAYAT KHAN

Last minute. One more catastrophe! Our hearts go out to the
victims, our friends in New York - but it affects us all.

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COMMENTS FROM THE PEANUT GALLERY:


[ Footnote (sa) kit132_1 ]

"But first, a message from our sponsor:" (USA radio, 1950's):

[N.B (sa). - After KIT125  in this SufiMedia Collection from
kaivan@centrum-uiversel.com , www.centrum-universel.com , I find
an unnumbered KIT which I have given docname =kit125p1 (meaning,
KIT 125__plus_one  .  Then I find no KIT's until KIT132 , dated 12
Nov '01.   

I reckon that's 6 KIT's missing from this English Kaivan
Collection -- KITs 126, 127, 128, 129, 130, 131  

Maybe PVK ain't Beethoven, but nonetheless -- Gvalt!

[ Glossary:  'Gvalt!' -- Cf., more commonly, 'Oy, gvalt.'  
When used as noun (exclamation mark required):  
'a situation meritting rectification on a priority basis'

(merit;  from modern Hebrew noun 'zchut') rectification 

(rectification:  from post_Biblical (Zfat mystics, haAri) Hebrew
'tikun'; 

Cf. 'tzdaka' apparently from pre_Socratic Greek (Heraklitus)
'dike' .
That notion of 'justice' reappears in intellectual history, after
a brief pause, in Marx:  
"To each according to his needs, from each according to his
ability."
       
"You read it here first." (USA newspaper slang, early 1900's) 

sa, Campra, 2 Dec '05 -- Rosh Hodesh KisLev ]

[ previous note (sa) follows:]

I  am copying all these KIT's etc. as invidividual *.txt docs,
using a Click_C__Click_V into Word for Windows, Professional
Edition 2000 , without the UpPack4 or whatever its called, then as
Save_As as text_only.  But that's still a Word 2000 text_only ,
and apparently when uploaded via Explorer it doesn't wrap at a
readable line_lenght.  So then I convert it again into ASCII via
EinsteinWriter's T.EXE , which apparently wraps each line witha 
required carriage_return -- which does chop up any subsequent edit
-- at 65 chars.

"And this sufficient for those who know", as -- l'havdil! -- R.
Hayim Heikel of Amdur says in 'Chaim v_Chesed'. ]                  
          

KIT 15 includes a number of brief quotes from musical scores,
which I have not yet beem able to copy.  So I put them into my
alphabetic musical notation, which I explain in an Appendix to
=kit015,txt
That was the only KIT in which PVK used graphic illustrations. ]
                                                              
Sa=Steve Amdur, Campra, CH-6718 Olivone, Switzerland
sa73122@yahoo.com

23 Oct '05 - 20 Tishrei - 6th day of Sukot - Josef - 20 Ramadan
looks like another grey morning - fog or low clouds or foehn -
been that way here all Sukot

Respects and best wishes to all. 
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Comment (sa):  Well, one could weep but that don't do much good.

It should go without saying, but maybe should be said in the
hysterical climate of official if not public opinion stirred up by
the Bush Administration -- 

I mean, the USA suffered one -- astounding and apalling --
terrorist attack and declared itself "at war with terror"; in
Israel small_scale terrorist attacks -- not as individual gestures
of despair (as some romantics abroad seem to suppose), but as part
of a deliberate and highly_organized strategy to sap public
opoosition to ceding territory -- occur so often that we have to
term them 'incidents', and manage to carry on, as alert as
possible but calmly, without encroaching upon civil liberties nor
-- contrary to so many insinuations in the international media --
human rights.
                                                     
-- that the SO is dedicated to peace, and is opposed to violence.

I would like to say that the SO is pacifistic -- but that's not
quite true.  

PVK served in the British Navy (having been washed out of the
Royal Air Force for inadequate depth_perception), and was assigned
a gun station on his minesweeper during the D_Day landings
(although, he writes, at that moment he found himself unable to
fire it).  

I did target practice -- all of 10 bullets, on two occasions, as I
recall -- in my 3_week training for Haga (the Grandad's Army, as
they call it), and then broke into tears.  Hit the target 3 times
out of 10, though.

In the USA, I had always though I'd take a I-A-O position if
drafted -- volunteer to serve in the medical corps, but ask not to
carry a weapon -- but when I was called up for my pre_induction
physical -- they got me in 1964 when I dropped out of grad school
(Columbia, philosophy) to work in the New York Regional office of
Student Peace Union -- I just lied my way out of it, as was
expected of my peer group.      

Of course I had hitch_hiked back to Boston to take my
pre_induction physical; in Manhattan, if you can walk in the door,
they not merely deem you sane, they make you an officer.

In Israel I lied my way into the army, but as they say in the SO,
and Bob Dylan says it too (in 'The Ballad of Frnakie Lee') "one
should never be where one does not belong."  I broke down during
my first leave -- put out a set fire single_handed the afternoon
before, however -- we were only three misfits baby_sitting a radio
tower, and the other two guys were off somewhere.  Breindel
Swirsky, who documents Shoah survivors, said, "They should not
draft poets."  She is from the New York city Yiddish
intelligentsia.  She also says, "The lowest thing in the world
anyone can do is deny someone else a toilet."  She once remarked
to me that Shoah survivors have told her that it was much worse in
the Camps than we have been told -- really, they were not merely
extermination camps, heaven forbid, many if not most people were
tortured to death.               

Well, as a child, when I learned that I was Jewish, and learned of
the Shoah, I often wished that I had been there to fight against
it.   So of course there was a cultural invetiability in my going
to Israel.

PVK once remarked, at an Abode Camp lecture, that he had finally
concluded of NIK, zl'b -- 'zicharon l'bracha, her memory for a
blessing, as we say -- that yes, this was the way it had to be.

My memories muddle a little bit, but not much.

Max Finstein, who conceived of and founded New Buffalo commune, 
said that of his son Jamiel, who was killed in a parking lot
accident, barely old enough to walk at the time.

Max used to say, "Rick just wanted a place where we could all hang
out and smoke dope, and I talked him into founding a (new) world -
- darn it. "

So anyhow, what I started to say was -- this was in the mid_1970's
-- my first wazifa was 'Ya Fatah' -- I suppose my Guide thought
that if I'd signed up, even if nobody including me knew what to do
with me, she might as well start by suggesting that I open the
door .  I wasn't thrilled by it -- truth to tell, I've never been
entirely comfortable with any of this Islamic terminology -- for
all that T.S. Eliot says, in his crude alter_ego Sweeney, 'I gotta
use words when I talk to you.' -- or as Baker_Roshi would say, a
'meta_language'.  

So anyhow, Unspeakable Number Two (as the Lubavitcher Rebbe put
it, "more or less") -- had founded this terrorist organization,
'Al Fatah' -- it became the core of the PLO -- and one day PVK
remarked, in passing, in an Abode Camp lecture, that of course we
utterly -- condemn, or have no sympathy whatsoever for -- I can't
recall his phrase -- that organization, but it was an unequivocal
dimissal.          

Well, ok, I just wanted to do my bit to make it as clear as I can
that the SO has no association with, nor sympathy for, Islamic
terrorism.

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[ Footnote (sa) kit132_3 ]                         
[ Note (sa):  The usual transliteration would be CheseD -- Chai,
not Khuf -- and it is usually termed Gvurah, not Din .  Gvurah is
strength -- one things of that Tarot card in the Waite deck, with
the woman holding open the lion's jaw -- rather than Din , which
is judgement, severity -- as in 'Dayan', I suppose -- a judge.
But, as I note elsewhere, PVK's remark that Chesed and Din "are
balanced in tandem" is illustrated -- or rather, iterated in
tradional anthropomorpic conceptualization --  in R. Shlomo
Carlebach's teaching, in  a Yakar lecture which I've transcripted
and posted to my first Website, www.geocities.com/sa73122a -- that
Abraham had to send away Hagar because Hagar was straight Chesed -
- an allustion to Christianity, maybe -- whereas Sarah was
gvurah__h'b__Chesed -- Mananminity, or one mighrt say Grace, or
Lovingkindness -- but qualified by -- 'setting limits', really --
as when one loves a child but pulls him back, even slaps himif he
starts to run recklessly across a street  -- though R. Shlomo
said, one must never hit a child -- my mother said that, she said,
a child cannot understand it --  ]

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 [ Footnote (sa) kit132_4 ]
"Dare you wage war against war" exclaimed BERNARD SHAW in 'Major
Barbara.' 
[ A talkative discourse by Shaw, Pshaw I say (sa) ]
 
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