The Toes- Parshat Sh'mini
Once when I was driving, I saw a man asking for money with a sign that read, “I have three toes- please help.” For an instant, my heart twinged with compassion. But that was immediately followed by a disorienting surprise as I reconsidered his sign.
He needs money because he has three toes?
I immediately thought of Aimee Mullins. Aimee Mullins had both legs amputated when she was one year old. Rather than adopt the identity of a disabled person, she became a star athlete, a model and an inspirational speaker who empowers her listeners to transcend limited thinking and limited identity.
I don’t mean to be uncompassionate to the man with three toes who needed some money, or to imply that it’s no big deal to lose a part of your body. I want to bless that man that he should have relief from any suffering caused by his body or anything else.
But the real disability, as Aimee Mullins and countless others have demonstrated, is not in how many toes or legs you have, but how imprisoned you are by your thoughts. If you narrate your life in negative terms, telling yourself sad stories of victimhood, then that will be the lens through which you live, and that is what will seem to manifest.
On the other hand, if you refuse to accept limiting labels, if you refuse to identify with negative stories, is there any fixed limit to what you can accomplish?
In this week’s reading, Parshat Sh’mini, the Torah narrates the climax of the inauguration ceremony for the priests. Moses tells the Israelites that after the various offerings are brought-
“Hayom Hashem nir’ah aleikhem-
“Today Hashem will appear to you!”
The offerings are brought, the rites performed, and then it happens-
“Vayeira kh’vod Hashem el ha’am-
“The glory of the Divine appeared to the people!”
Then something tragic happens: in the ecstasy of the moment, the high priest Aaron’s two sons, Nadav and Avihu, break ranks and rush forward to offer their own incense. A fire streams forth from the Divine and kills them. Moses tells Aaron that Hashem is sanctified and honored by their death. Of Aaron it says-
“Vayidom Aharon- Aaron was silent.”
There’s a story of the Hassidic master Reb Menachem Mendel of Kotsk, the Kotsker Rebbe.
One day, the son-in-law of Reb Shlomo of Radomsk was visiting him. The Kotsker asked his guest to please tell some Torah from his saintly father-in-law, to which he replied with this teaching:
“When Aaron lost his two sons, the Torah records his praise, saying- ‘Vayidom Aharon- Aaron was silent’ because he was able to accept his misfortune with equanimity and not become a victim.
But King David surpassed him and reached an even higher level, as he says in the psalm-
‘L’man y’zamerkha khavod v’lo yidom-
‘So that I may sing of Your glory and not be silent’-
-for even in times of great distress he would still sing God’s praises.”
This teaching, though somewhat extreme, points to the power of your mind to define the way you frame reality. It also hints at the two basic practices for learning to use your mind.
The silence of Aaron hints at meditation. Through meditation, you learn to free your mind from all the thought forms that tend to imprison most people to some degree.
The praise of David indicates prayer. In prayer, the sacred dimension that’s revealed in meditation is given expression.
These two basic practices together- meditation and prayer- tap into the sacred dimension and draw forth Its nourishment into expression.
The name of this parshah is “Sh’mini” which means “Eighth.” This refers to the eighth day of the ceremony on which the action takes place. The number eight symbolizes infinity, both in its Arabic shape and in its Hebrew meaning as the number that transcends seven, which is the number of finite creation. One of the names of God in Kabbalah is Ayn Sof, which also means Infinite- literally “there is no limitation”. Thus, the Infinite appears to the Israelites on the day of infinity.
And when is the “day of infinity” as it applies to each of us?
“Hayom Hashem nir’ah aleikhem- today Hashem will appear to you!”
Today, of course, means now.
In the subsiding of thought, there’s the subsiding of time. In the subsiding of time, there’s the blossoming of the only Reality there is- the Reality of this moment, the one and only moment. This moment is not fixed. Ever changing, it is Ayn sof, without limit, unbound by past and future.
On this Shabbat Sh’mini, this Sabbath of the Infinite, let us co-create this moment not as victims of the many mishaps and tradgedies that unfold in time. But rather, from the silent depths of our being, let the voice of God emerge through our voices to praise Its own Mystery…
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