From the sefer: אדמה שמיים ותהום
Freely Abridged and Adapted from the essay in this sefer and a set of three tapes from Rav Yitzhak Ginsburgh of GAL EINAI with hyperlinks
Background
1. Please first read the story of how David and his men did not get food from Naval
2. Please look at this gemara: Strength of a Community and a Biblical Hint Concerning the Ten Days
"Rabbi Shmuel, son of Ainaya, said in the name of Rav, 'From where do we know that a decree against a community is not sealed?'
The Academy responded, 'Not sealed? Is it not written "Your sin is sealed before Him?"
He answered, 'Even though it is sealed, the decree can easily be torn up, as it says, "As HaShem our G-d in all our calling to Him!"
'Is it not written, "Seek Him when He is to be found" '
'That is talking about an individual; here we are speaking about a community'
'And when is it possible for an individual to have his decree torn up?'
Rabbah bar Avuha said, 'That refers to the ten days between Rosh HaShanah and Yom HaKippurim.'
'And Biblical support is found for this, from the account in Shmuel 1, where we find the verse, "After ten days had passed, HaShem struck Naval (who had sinned against David) down." '
To what do these 'ten days' refer?
Rabbi Nachman said in the name of Rabbah bar Avuha, 'These are the ten days between Rosh HaShanah and Yom HaKippurim.' "
(Rosh HaShanah 18a)
3. See also Sanhedrin 21
Avigayil was the wife of Naval. The Navi relates (Shmuel I ch. 25) that Naval and his shepherds had been protected by David and his soldiers. Some time later, when David had to flee from the pursuit of King Shaul, he sent messengers to Naval to ask for provisions. Although he fed the ten messengers, he refused to provide for David and his army. Besides repaying good with bad, this was an act of treason, since the prophet Shmuel had already anointed David as king. David was about to have Naval and his entire household executed, but Naval's wife Avigayil proved that only Naval was guilty. She personally brought David the provisions that he needed. When Avigayil told Naval of her actions, he fell faint. Ten days later, he died after being struck by a plague of HaSh-m. David ha'Melech married Avigayil, who was an exceptionally righteous woman.
Discussion
Despite the similarity in grammatical roots,
הצדקה,
הצטדקות
Tzedaka and Self-Righteousness respectively are opposites.
Naval was a self-righteous individual who refused to act with righteousness towards David.
His "bad" eye, that he did not want to share his wealth with others, needed to be spiritually repaired. This is why Naval is connected to the Ten Days of Repentance.
One needs to get the proper frame of reference before engaging in the process of repair, For this reason, ...לך השם הצדקה is the key line in the beginning of selichos. This is the time for people to be charitable to others so that HaShem will give us what we need...
The tikkun (reparation) is to change self-righteousness to a mood conducive to being charitable through cheshbon hanefesh
According to the Arizal (Sefer gilgulim, various editions including that of the Rema M'Fano), Naval (נבל) and Lavan (לבן) have the same letters albeit in a different permutation This supports the tradition that both these individuals were reincarnations of the same soul (gilgulim). Indeed both also had the same character trait of greed. Their correction al pi Kabalah is by this soul returning as the Tanna Plimo ( פלימו) whose name's gematria is deemed equal to the sum of those of Naval (נבל) and Lavan(לבן) with the kollels (counting each word itself as one.. (See a general discussion and presentation of gematria in Baal HaTurim on Manasheh and Ephraim being like Reuven and Shimon.
That Plimo is their tikkun is suggested by a story from Kiddushin 81.
Plimo knew the right time to be concede, to give and in this way he was able to fix both the "bad" eye of Lavan and of Naval; he responded to unabided greed by unabided generosity..
(also see Seder HaDoros on Plimo as well)
Plimo appears elsewhere in the gemara in Menachos 37a where Plimo discusses with Rebbe what a person should do if they have two heads..where do they put on tefillin!?
As an aside, some comments on this, here
http://www.eflip.com/prozdor/A_BER68/p071221.pdf
http://academic.brooklyn.cuny.edu/economic/friedman/HUMOROUSCASESTALMUD.htm ???
Babylonian Talmud, Menachos 37a.
Plimo asked Rebbi: If one has two heads, on which one should he place his phylacteries? Rebbi responded: Either go into exile or accept excommunication. Meanwhile, a man came to the academy saying that he just begotten a two-headed son and wanted to know how much must be given to the priest for the redemption of the first-born
To explain the gemara, we note that Rebbi thought that Plimo asked an inappropraite question and someone came forward and said his wife had just given birth to a two-headed baby and wasn’t sure about pidyon haben. So this changed R’ Yehuda HaNasi’s perspective (see however Tosfos, who thought this was a hypothetical situation and made a reference to mystically-oriented ideas. One such midrash tells us that Shlomo Hamelech was confronted with a 2-headed individual who claimed two portions of an inheritance- so he covered the heads one at a time, inflicted pain on one wanted to see whether the other head felt that pain, and it did, so Shlomo decided this was one person and he got the inheritance. )
See also: http://curiousjew.blogspot.com/2008/03/yu-medical-ethics-split-decision.html
Why was Rebbe in disagreement with Plimo? Rebbe is the Nasi which is roshei teivos "Nitzuz Shel Yisroel".. ישראל is the letters לי ראש - meaning that he has only "one head" as well as being equal to the gematria of Yaakov + Satan which is a reference to Yakov's ability to overcome the other side. Rebbi had a perspective of an individual who was looking at the world from a specific, defined and unique viewpoint.
Plimo is involved with fixing the world of Tohu http://www.chabad.org/search/keyword_cdo/kid/2354/jewish/Tohu-Tikkun.htm where he has to deal with the multiplicity of Naval and Lavan. His world is the world described in the Hakdama to Zohar Bereshis 9b: the two headed being comes from Cain's land of ארקא which is the gematria of קומה x2 representing two levels.
The relevance to two heads is that there are two days of Rosh Hashanah, or and there are two Rosh Hananas or two aspects of Rosh Hashana, the head of the year and the head of the month. It marks the creation of Adam and Chava who were at first one being with two heads before being separated into two distinct beings. (kabalistically known as the Nesirah).
Some related sources:
http://www.inner.org/glossary/gloss_n.htm
Applications
The connection between Rosh Hashana and the end of the Torah that is read around the time of Rosh Hashana is that the last portions of Devarim tell us that going forward, as Moshe told Yehoshua, there must be one leader (heads) not two, for the generation (Rashi in Devarim 31). Yehoshua cannot co-lead with another. Aaron and Moshe, on teh otehr hand, were able to lead together even though Moshe served in the Temple with one garment and Aaron with 8. This was because Aharon had the ability to make peace between two opposites. Many times in Shemos it says "Moshe and Aaron" or "Aaron and Moshe".. they were a dynamic duo who did not compete with one another.
There are two sets of three weeks..those sad ones in Av and the happy ones from Rosh Hashanah to Shemini Atzeres.. The goal is to know both are from the same source (two heads on the same body) and that all is for the revealed good. See: htttp://www.shemayisrael.com/dafyomi2/parsha/archives/devorim1.htm
Aaron was niftar in one of them .... Aaron is Kohen Gadol in Holy Of Holies...in the other set..
Did he have the same head throughout both of these worlds!?
One way to approach this duality is bederech hoavoda. This can be approached thorugh the example of tefillin which was the basis of Plimo's question to Rebbe. There are two different ways to order the parshiyos themselves (Rashi and Rabbenu Tam). ...There are also two main opinions in the perspective of the ordering of the parshiyos of tefillin...they are either in the order of the wearer or in the opposite order based on that of a person looking at the wearer...Thus each of the two version's above has a mirror image (called Shimusha Rabba and Raavad) where it depends on whether the order is left -to -right or right- to- left based on whether it is the left of the wearer or that of the external observer. See here for an explanation.
Thus the reason why Pelimo wanted to know about two heads and tefillin is that the tefillin create a state in the person wherein he is not the same depending on perspective. The self-righteous individual looks out from his own viewpoint and he sees one reality whereas the truly righteous person looks from the outside in and perceives another reality .
Plimo tried to repair the aspect of his second head that was Naval/Lavan. He went out of himself and looked at himself objectively. Thus the proper way to wear tefillin according to Plimo is from the perspective of the observer who is looking from the outside in and not from one's own point of view.
This concept of two types of heads can be used as the analogy with which to approach many conceptual pairings.
There are two types of perceptions of knowledge, daas elyon and das tachton, that of HaShem and that of oneself.
לך השם הצדקה ...one must learn to view himself from Hashem's perspective.
Also there are the two parental perspectives - of one's mother and of one's father ..Mochin d'ima and Mochin d'aba...Rashi and Rabbenu Tam tefillin.
They are also related to male and female heads..mashpia and mekabel..teacher and student....how do you resolve having to deal with two heads? and as discussed above...two political leaders? multiple branches in government?
One can also sue this concept to internally resolve having two separate mindsets at once: traditional vs. new, nigle vs. nistar... torah vs. science.
It can also be conceived as the left brain vs. right brain context
Dovid Lieberman recently wrote in the Jewish Press about how a person cannot have high self-esteem and a large ego at same time...
http://www.jewishmag.com/124mag/self-acceptance/self-acceptance.htm
As the story with Shlomo HaMelech goes: if one hits/pours boiling water on one head, the other cries out..... they affect one another: the two perspectives are related and interconnected..
http://chareidi.shemayisrael.com/archives5764/kisavo/osnaschnm.htm
Another example: There is the
chassidic mashal of two eyes...left eye for self, right eye for judging others
http://www.chabad.org/library/article_cdo/aid/42749/jewish/A-Rebbes-Education.htm
http://www.nishmas.org/stories/propvisn.htm
Thus during the Ten days of Teshuvah, a person needs to focus on the unity of his ratzon/will in serving HaShem, and work on unifying simultaneously two kinds of perception, ultimately resulting in the kind of unification that culminates in being able to say in Neilah that "HaShem Hu HaElokim"...
"This is an acknowledgment (Havaye Hu HaEliokim) that HaShem has one head and not two or more c"V and the same should be with the person serving HaShem...that he should have one rectified head to truly serve his Creator."
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