There is something both absurd and profound about the existence of a Jewish bathroom prayer. Bathrooms have the distinction of being one place where prayer and Torah are to be avoided. The underlying assumption being that what takes place in a bathroom is fundamentally at odds with the holy name. And yet Jewish tradition mandates a blessing be said upon completing our business and exiting.
As a child, this blessing was the bane of my existence. The words, which seems endless and cumbersome to my 6 year old self, were a chore. Not simply irrelevant, in my no so humble opinion, they stood between me and recess, returning to class, or hanging out with friends. And in all honesty, even when I grew to understand the words, I could not fathom the need for such a prayer.
Whether or not we see ourselves as particularly religious, few among us do not feel awe when confronted with a rainbow, a beautiful seascape or mountain view. And for those moment when our own words may fail us, our tradition provides us with options. These moments are so obviously praise worthy.
By contrast, the goings on of the bathroom by contrast seem base, necessary but by no means extraordinary. That is until they don’t work exactly as we need them to.
If you have ever toilet trained a puppy or a child, eaten the wrong foods or maybe too much matza at Passover, you know that the internal plumbing of a being is a finely tuned system not to be taken for granted.
And this speaks to the profound truth of the bathroom blessing.
Grand vistas may appear, extraordinary moments will happen but we do not need to wait for these to appreciate the holiness of the miracles of everyday life. Within the realm of healthy, everyday living, we can easily take for granted the small stuff. The ability to wake, to get out of bed are usually chores. Our tradition, by encouraging us to bless these moments provides us with the opportunity to reframe our understanding of what a miracle is.
The bathroom may not be a place for uttering the holy name, but that does not mean that what happens inside is not holy and miraculous. On the contrary, the very contradiction of Asher Yatzar points to a vision of everyday holiness that if taken seriously, as our tradition encourages us to do, has the power to imbue every moment in life with significant and profound meaning.
“Praised are You, Lord our God, King of the universe who with wisdom fashion the human body, creating openings, arteries, glands and organs marvelous in structure, intricate in design. Should but one of them, by being blocked or opened, fail to function, it would be impossible to exist. Praised are You Lord, healer or all flesh who sustains our bodies in wondrous ways.” (Translation from Siddur Sim Shalom).
I’ve been looking for meaningful full-time work since crash-landing in Philadelphia in August. After living in Boston for eight years and being known and seen as a resource in the community, I suddenly found myself a stranger again, trying to make it as a rabbi in a new city – one full of other talented rabbis, no less.
I am impatient to move from Point A to Point B: from part time work to full time work, from assistant rabbi to rabbi, from teacher to director of education.
We easily fall victim to the idea that we’ll only be happy when we find ourselves in the perfect situation: the perfect job, the perfect partner, the perfect house. This is what a friend of mine refers to as “the myth of arrival.”
If we stop and pay attention, we notice both the world around us and our sense of what we need and want are in constant flux. No situation will ever be perfect, and if it is, it won’t be. Opposed to our obsession with “making it,” this week’s Torah portion, Mishpatim, proposes we focus on the journey.
When the Jerusalem Temple existed, Passover, Shavuot and Sukkot were each harvest festivals which culminated with people bringing offerings to the Jerusalem Temple. We no longer make a pilgrimage to a place like the Temple, but we do make a sacred journey through time: from the barrenness and desolation of winter to the mucky renewal of spring, and the color and heat of summer. During each of the three agricultural festivals, God instructs, “none shall appear before Me empty handed” (Exodus 23:15).
According to this week’s reading, the pilgrim travels to the Temple on Passover: “for in it you went forth from Egypt”: each year, we start by recognizing that we are journeying from slavery to freedom and to clarity.
What are we to carry with us?
On Sukkot, the pilgrim brings “the first fruits of your work, of what you sow in the field”; and on Shavuot the pilgrim brings “the results of your work in the field.” As we make the first tentative steps on our journey, we gather the first fruits of our labor, relishing in our small successes: the dissertation proposal, the first performance, the fact we even got up early to write. We then bring the results of our work in from the field.
We pause three times each year to savor our accomplishments.
The Torah also instructs, “They shall not appear before God empty-handed, but each with his own gift, according to the blessing that God has bestowed upon you. (Deuteronomy 16:16-17). During this dark, cold time of year, the Torah asks us to free ourselves from others’ ideas of success by using the gifts we have been given. To recognize if we have been using our gifts we will have something to offer. Our role in this journey is to serve That which is Greater than Us by using our unique gifts – as gardeners, artists, caretakers, healers.
A midrash that connects our verse to the Book of Ruth (a text about Shavuot) says that “every place the people of Israel entered, they did not leave empty-handed.” This commentary suggests that God does not ask us to bring anything in particular, but is simply promising us that if we fully enter our lives, “none [of us] shall appear before Me empty handed.”
For now, as much as I look forward to finding meaningful full time work next year, I am also beginning to remember to cherish my small successes: the moments I sense warm connections forming with my patients and their families in my hospice work; the time I am making to write in the morning; the joy I feel when my teaching lights up my students’ faces with insight.
Perhaps what is most important is to “arrive” by being present to what is in-between Point A and Point B – to the journey of life, itself.
The week began with me feeling self-conscious gesturing with my hands and glittery purple nails. I recently read Rebecca Sirbu’s piece about how rarely we heed life’s painful reminders that this is it. To honor the memory of a friend she had lost, she wore a purple hair extension for a week. When I read Rebecca’s reflection, I recalled how much I wanted to paint my nails. I wrote Rebecca my thanks for her piece. I shared what I wanted to do, and my hesitation about doing it. I was afraid it would be too distracting to the students I teach, or my hospice patients and their families.
As a queer man, I have learned not to take my safety for granted. Several times a year, I am the target of harassment: when I walk down the street, people occasionally shout “faggot!”. In my rabbinic work, my sense of unsafety is more subtle. People remark on how “young” I look, a perception I attribute not only to being 32, but also being queer and small-framed. “Looking young” is often code for inexperienced, not wise, or not fit for the rabbinate. To protect myself from these judgments, I sometimes feel I have to dress in ways that make me appear older or more normatively “masculine”.
As Hanukkah begins, we are instructed to “publicize the miracle” (pirsum ha’nes) of the jar of oil that lasted eight days. The rabbis of the Talmud state, “It is a commandment to place the Hanukkah lamp by the outside door of the house. If one dwells in an upper apartment, one places it by the window nearest the street. But in times of danger it is sufficient to leave it on the table” (Shabbat 21b). Though I am largely safe as a Jew, I am not always sure I am safe as a queer male. As I look back over this week, I realize how many times I was tempted to put my hands into my pockets to hide my nails.
After I painted my nails, I taught middle and high school students. In one of my classes a teen asked, “Rabbi Adam, what’s on your hands?” I told him it was nail polish. He asked, “Who painted them?” “I did one hand, my partner did the other”, I replied. He asked “Who?” I repeated, “My partner.” After he asked a third time, I said, with hesitation, “My boyfriend.” Which he responded to by inquiring, “How do you say nail-polish in Hebrew?” As third period approached, I felt anticipatory dread about the response of my class of Jewish teen boys – historically not a “safe” environment for me. Instead of the comments I would have expected during my teenage years had I worn nail polish, they exclaimed, “Cool color!” and asked “Did you pick that because it matches your eyes?”
These days, the sun races through the sky. Each day is short. As the moon wanes, the night’s darkness deepens. Each year at this time, it is easy for me to despair, to believe the light will never return. At this darkest time of the year, we are instructed to light a light. Some of us do it in secret, some visibly. The Talmud says we always have the option to hide this light when we feel we’re in danger. Despite this, I know I have ancestors who, even in times of danger, displayed their lit menorahs in their windows. They recognized that hiding does not always create a sense of safety.
When I told Rebecca my concerns about wearing nail polish, she responded, “What color do you want to do your nails?” Perhaps, as a queer man, it’s time I began to publicize the miracle of acceptance, of relative safety I am finding. The miracle is that it is safe to flame, to shine my light. This Hanukkah, I know I’ll be flaming all eight nights.
Almost any article I’ve ever seen to do with Judaism, any religious critique of a political event, and even in promotional materials for Jewish spaces such as synagogues and JCCs, in fact, nearly everything we speak about in the Jewish community, makes some reference to Jewish values. Sometimes we speak of these values specifically: Jewish justice, tzedaka, “tikkun olam,” and so on – but more often we speak in vague generalities – as if Jewish values were a fixed and known set of items, like making a reference to the works of Shakespeare.
But I sometimes find myself troubled by these references. Not because I think it’s wrong to improve the world, or to seek justice – quite the contrary – I’ve dedicated my life to these values, and to doing them Jewishly. But just as in all periods of Jewish history, the American Jewish community has adopted the outlook of the society in which we live, and with it, we have -just as in all periods of Jewish history- adopted many if not most of that society’s values as well.
And in many ways, we are the richer for it: the American secular values of autonomy and self-reliance, assertiveness, diversity, love of novelty and innovation, pluralism and more have been blessings to us and to many groups that have found refuge here – and we have also contributed to the lexicon of values that we share as well. Jews have made outsized contributions to American culture – we are home here, and we are blessed in a way that has probably never existed anywhere else at any time.
I wonder though: perhaps I spent too much time hanging out with the medieval re-creationists in college, but I often muse about the values that we have abandoned, and that we even often disparage: constancy, duty, continence, honor. These are values that we rarely hear about, and are not, at least that I’ve seen, values that are held in high regard in our society.
I don’t know why our society has chosen to emphasize this set of values rather than that, but it would probably enrich us to think about whether we may have lost something when we set them aside. We often associate these “old-fashioned values” with the hierarchies and unequal power – and I don’t necessarily think that’s incorrect – but we live in a world where there are still imbalances of power, and these values were ways that societies chose to ameliorate them. They also contributed to maintaining long-term relationships, partnerships, and societal stability. Perhaps we might want to reconsider whether they have something to teach us.
Two Israelis were stabbed last week, Israeli military and police response has continued, and leaders within Fatah have begun talking about a third intifada. There’s no rational response to the heartbreak and fear the Jewish people are feeling right now toward circumstances that threaten our connection to a place we call home. Indeed, we are a people who has historically been forced, in a state of fear, to flee from land to land, deprived of the luxury to think of any place as home.
Today in the US, not only the Jewish friends I have, but also most people I am in contact with, no longer move from place to place out of fear, but propelled by promises of prosperity, or perhaps by the force of history. Whether I am in Israel, or in the US, I feel the pain of being uprooted again, and again. Of not being indigenous to any of the lands I’ve lived on, nor knowing any longer what “home” means. Having just moved to a new city, I am grieving the people and places I will forget as I depart for a new place and meet new people.
This week, in Parashat Toldot, we read that Isaac is thriving, despite losing contact with his father after Abraham attempts to sacrifice him on a mountain. The Torah says, “Isaac sowed in [the] land and reaped a hundredfold the same year” (Gen 26:12). But one day, as Isaac tries to get water for his household, he finds that “the wells which his father’s servants had dug in the days of his father Abraham” have been stopped up with earth. Then king Abimelech tells him to go away (26:15-16). This, according to commentator Nehama Leibowitz, is “the first expulsion” of the Jewish people, foreshadowing millennia of exile, persecution and wandering. Our feelings of uprootedness start here.
Powerfully, however, Isaac does not flee. Instead, he settles there and “dug anew the wells which had been dug in the days of his father Abraham.” A midrash sees Isaac’s act of uncovering the wells as representative of yishuv ha’olam, settling more deeply into his world. Not only does he redig these wells, but “he gave them the same names that his father had given them” (Gen 26:18). In his act of naming, Isaac places himself in relationship with his estranged father, and the history of his family in that particular land.
According to psychological research, “The more children [know] about their family’s history, the stronger their sense of control over their lives, the higher their self-esteem and the more successfully they believed their families functioned.” Despite all our displacement, this research tells us that in order to thrive, we need to reclaim our sense of belonging – wherever we are. Can we, like Isaac, begin to uncover the wells of our ancestors? How do we settle more deeply into the feeling that we belong, whether we consider ourselves to be living in a promised land, diaspora, or exile?
As we drink the water from these wells, the stories of our ancestors give us perspective on our daily experience. Learning these stories, we become more resilient. For me the water is the book of midrash my great-great grandfather wrote, the journal my great-aunt kept, and the family tree my mother has been assembling. As I open the covers of these wells, I prepare to nourish my roots, and ground myself more deeply in the soil of this moment of my life.
As we cross from 5774 to 5775, the Akeida (the Binding of Isaac, which is traditionally read on Rosh Hashanah) tells us to look both ways so we can perceive the fullness of our reality.
As he looked up, Abraham saw the place from afar (Genesis 22:4)—three days before, God commanded Abraham to offer his son as a burnt offering on a mountain. Even though he is still far away, the moment Abraham sees the mountain he begins to anticipate his grief. He doesn’t raise his eyes again for a long time.
We all know what this feels like. This past summer, many of us stopped looking up as well. We “saw from afar” news of rockets falling on Israel and on Gaza, the murder of another black child—this time in Ferguson—the Ebola outbreak in Nigeria, Robin Williams’ suicide, and the spreading threat of ISIS. We were flooded with images of beheadings, pleas from helpless parents for the release of their captive children.
And to avoid the pain, we learned to look down. And in looking down, we missed everything else.
Did you hear – just this month – about teachers at an elementary school in Cudahy California, who got together to donate 154 sick days to a Carol Clark, a sixth grade teacher who was diagnosed with breast cancer? Or about the zoo in Victoria that released five endangered species, including Tasmanian devils, back into the wild after their populations grew back to a healthy size? Or about the UN report that the ozone layer is recovering?
As Abraham looked up, he saw a ram (Genesis 22:13)—in Rashi’s commentary on the Akeidah, he quotes a midrash that the ayil, the ram, is one of the ten things in existence before the creation of the world. According to this midrash, the ram was always there and Abraham just never saw it. With his eyes cast to the ground, Abraham has forgotten something central about the very nature of the world around him.
And with his gaze lowered, Abraham nearly kills his son Isaac (and some say, the news of what Abraham has gone off to do actually kills Sarah). In the moment he raises the knife above his head, Abraham has come to imagine that nothing else is possible. But when he lifts his eyes, he sees a new possibility, a new way of being in the world.
Like Abraham, we learn to expect disappointment and loss, rather than to notice the unexpected wonders that surround us. In order to protect ourselves, we learn to lower our gaze. We get into the habit of looking down at the brokenness and shadows in our world, jobs and relationships. And like Abraham, we cannot perceive reality until we start to look up and see that something else is possible. The Akeida comes to us this year to teach us to look both ways before crossing.
How do we do this?
Before bed each night, my partner and I share with each other five things that we are grateful for. Some people keep a gratitude journal. There’s even a Facebook meme going around of sharing what you’re grateful for, and tagging other people to do the same. There are so many ways to strengthen our instinct to look up, and get better at noticing what is going right.
On Rosh Hashanah, we celebrate yom harat ha’olam, the birth and renewal of our world. As we cross into 5775, we aren’t merely surviving anymore. We aren’t just trying to hold back the knife, or protect ourselves from what is going wrong. We can and must work on flourishing—lifting our eyes to find a saving ram, connecting to the nourishment of our food, feeling the love of an old friend.
Before you cross into the new year, take on a practice that will help you break the habit of just looking down, and help you to look up and see what is good in this world.
It’s been a week since Robin Williams’ death. My Facebook newsfeed continues to be filled with beautiful tributes to and memories of him. I think it’s safe to say his death came as a shock to most people. Many asked “how can someone so funny, so successful, so [fill in the blank] take his life?”
The reality, though, is that none of us can possibly know what it was like to be Robin Williams. He struggled with a mental illness, one from which he felt the only option was to take his own life. While we can try our best to understand, to empathize, to imagine what it would be like to be in Robin’s shoes, we must still acknowledge that we can never fully know.
It is so easy to make assumptions about other people. And, yet, to do so is to cheat ourselves and them—for by doing this, we take only a snapshot of what we imagine to be, colored by our own experiences. We do not have a full portrait of the complexity of someone else’s individual experience.
One of my favorite YouTube videos is called “Empathy.” It opens with a question from Henry David Thoreau: “could a greater miracle take place than for us to look through each other’s eyes in an instant?” Continuing with footage from a hospital, the video includes thought bubbles over each person’s head, sharing what’s on their minds. We don’t have this luxury in our interactions with others—but perhaps if we knew what was going on in others’ hearts and minds, we would be a bit more compassionate.
I am reminded of Rabbi Hillel’s words 2,000 years ago: “don’t judge another until you have stood in his or her place.” The reality is we can never stand in another’s place. So perhaps the message is more simply stated as, “don’t judge others.”
It does strike me that in just over a month we’ll be observing Rosh Hashanah, also known as the “Day of Judgment.” For me, Rosh Hashanah is not about an external judge evaluating individuals. It’s about doing my own reflection and self-evaluation, constantly retaking my measurements to better understand if I am hitting my own potential. And if I am not, figuring out where the opportunities for growth are.
We can never know what it is like to be anyone other than ourselves. We can only know what’s in our own hearts. Being on a journey to discover that seems like a much better use of our energy than jumping to assumptions about others.
When I was growing up, I used to listen to records of GI Joe or Sci Fi stories that came with an accompanying book. The reading was punctuated by a high pitched beep that cued the listener to turn to the next page. It always seemed forced and artificial. Whether or not you have a chance to finish the words yourself, let alone take them in and reflect… It’s time to move on. Not that GI Joe vs. the String Bean Monsters from Outer Space was likely to require much rumination…but still.
These past few days, under much more serious circumstances, I have felt like I have been listening to one of these records. Seven weeks of bloodshed… of anguish over Israeli teens abducted and murdered, heartbreak over the brutal slaying of a boy from East Jerusalem, terror of rockets and fragments showering down on Israeli cities, despair over faces and names of Palestinian men, women, and children getting lost in both the sheer number of victims and the knowledge that the ordinance that took their lives was aimed at a cruel and deadly foe that hides underground and plots the death of as many Jews as possible. And after all these days of violence, a cease fire that lasts longer than 24 hours. Beep. Turn the page.
And yet, even with uncertainty about the significance of the current hiatus and with great certainty that the bigger story is far from over, there is something comforting about the forced and artificial cue to move on.
After all, this very concept is built into the structure that underlies Jewish time. The last three weeks the conflict paralleled the darkest period in the Jewish calendar and the day the cease fire began to take hold was Tisha B’Av, the fast to relive the sorrow of Jerusalem’s fall and the brokenness that endures in the world. However, our tradition teaches that even before this darkest of days is over it is possible that the messiah has come into the world. And the next Shabbat is the occasion of Nachamu, the comforting words of Isaiah promising that the night ends and peace will dawn. Beep. Turn the page.
Three weeks of decreed darkness, capping months of terrifying bloodshed, now gives way to seven weeks of consolation. Seven weeks that lead us to Rosh Hashana and its promise of a brand new year of possibilities. The Shofar sounds. Beep. Turn the page.
One of the most pathetic (in the original sense of evoking pathos) passages in the Talmud is one (Bava Metzia 84a) which relates the story of two of the great ones among the rabbis, Rabbi Yohanan and Reish Lakish (Rabbi Shimon ben Lakish).
Reish Lakish’s origins were a little unclear—he may have begun as a gladiator among the Romans, or possibly a brigand. Whichever, he had met Rabbi Yohanan one day when Yohanan was bathing in the river and Reish Lakish was attracted by his beauty. Rabbi Yohanan convinced him to become a Torah scholar with the promise that he would be able to marry Yohanan’s sister, who was even more beautiful than he was.
So far, it’s basically television drama. But Reish Lakish goes for it, and he and Rabbi Yohanan become study partners—havruta—and Reish Lakish, despite his late start, become a great and fearless scholar, unafraid to state his opinions and argue for them.
After many years of their partnership, one day while they were studying, they had a different kind of argument: They were arguing about at what stage different kinds of weapons can be in a state where they can become subject to ritual impurity. The two of them differed in their opinion. But this time, Rabbi Yohanan responded not with an argument, but with an insult, alluding to Reish Lakish’s shady past: “A robber understands his trade.”
A strange response from partners who had argued together for years. One wonders why Rabbi Yohanan suddenly takes to insult. Or perhaps, it wasn’t the first time—perhaps it was only the first time that Reish Lakish took it to heart, because the insult was personal. Either way, what happened was clear: Rabbi Yohanan tried to win the argument not by appealing to reason, but by hurting his opponent.
Reish Lakish was understandably insulted and answered, “And wherewith have you benefited me: there [as a robber] I was called Master, and here I am called Master.” [The word "rav"—or "rabbi" means "master," as in the sense of master of one's trade, like a "master's degree"]
So Reish Lakish was hurt. And his response was one that we can see anywhere: When Rabbi Yohanan attacks his connection to the Jewish people by questioning his origin, Reish Lakish responds by also questioning that connection. He asks, “If you insult me by telling me I don’t belong and I’m only here by your sufferance, then perhaps I really don’t belong.”
Rabbi Yohanan, rather than responding to the distance that he created with his words, deepens them, by indulging himself in feeling insulted, and boasts that he (Yohanan) had brought Reish Lakish to divine service. Yohanan’s indulging himself in feeling that he is insulted is so great that Reish Lakish falls ill. Yohanan’s sister comes to him and begs him to make peace with his old chevruta, but he refuses, and Reish Lakish dies.
The end of the story: Resh Lakish died, and Rabbi Yohanan fell into deep grief. Said the Rabbis, “Who shall go to ease his mind? [to be his new chevruta] Let Rabbi Eleazar son of Pedath go, whose disquisitions are very subtle.” So he went and sat before him; and on every dictum uttered by Rabbi Yohanan he observed: “There is a Baraita which supports you.”
Yohanan complained, “Are you as the son of Lakisha? when I stated a law, the son of Lakisha used to raise twenty-four objections, to which I gave twenty-four answers, which consequently led to a fuller comprehension of the law; whilst you say, ‘A Baraita has been taught which supports you’ do I not know myself that my dicta are right?” Thus he went on rending his garments and weeping, ‘Where are you, O son of Lakisha, where are you, O son of Lakisha;’ and he cried thus until his mind was turned. Thereupon the Rabbis prayed for him, and he died.
The metaphor is clear, and is particularly poignant now, while the Jewish community is busily trying to force out significant sections of itself—through censure, and censorship, and yes, through insult. The very same people who lament the loss of young Jews to intermarriage and assimilation, who complain that this generation isn’t as connected to Israel, are busily telling those very same people, we don’t want you if you can’t shut up and do as we tell you—especially about things that may have quite a bit of room for dispute within the tradition—even about political problems.
It isn’t simply that there is no uniformity of opinion—there never was. There were always Jews who were owners and Jews who were workers, who were on opposite sides of the labor disputes; Jews who were part of the Confederacy and those who fought for the Union; Jews who lived in shtetls, and those who went to the cities; mitnagdim and hasidim; kabbalists and rationalists, and so on—we always disagreed, and sometimes on very large and difficult matters.
But what we must learn is that lesson that ultimately killed both Reish Lakish and Rabbi Yohanan: insult is an attempt to silence your partner in the search for truth—but silencing your bar-plugta, the person who argues with you, is dangerous. One cannot come to deep understanding with those who agree with you—it is only those who are able to argue with you that can bring you to truth. Those who stand up to you, far from being your enemies, are your truest friends. And in that friendship, it is the best and safest place to struggle with what is most difficult.
Truth—especially big truths—cannot be found by silencing the ones with whom you disagree. If you censure and censor those who tell you you are wrong—well, that way lies only death, and madness.
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At a construction site at the Jerusalem bus station there is a multi-paneled chalkboard with space for people to fill in what they are grateful for.
If I were making the list today it would read, the ocean, the stunning weather, my children’s health. A shift in the carpool this morning gave way to an extraordinary view of the Pacific on the way to work. On another day, I might have not even seen it and concentrated on the flowers or trees instead. The weather today is oddly perfect for San Francisco. There is little chance we will have many more days like this. And despite their general good health, I know better than to believe in the false security that this is in any way a guarantee for my children’s future. I am grateful for the graces of the moment. For that which I see, appreciate right now.
We are counting the Omer. It is a strange practice, which I don’t fully understand. I can of course quote the meanings and explanations that the tradition gives but it remains a bit mysterious to me. Why the need to number our days, to account for the passing of time so very carefully?
But I know it is too easy to let time pass. Days go by without notice. One set of flowers, blends into a sunset, into a fight with a loved one, into a day at the office and errands and then a year goes by. Last week when we observed Yom Hashoah, I was struck by how in my remembered lifetime the pervasive presence of survivors has given way to the dominance of memory and recordings. Time, which once stood still in ghettos and camps, has gone by quickly. In my children’s lifetime the Holocaust will pass into distant memory.
Every day and every moment matters, but for these seven weeks, between Passover and Shavuot we stop daily and take a moment to mark the passage of time. We heighten our awareness of the ancient journey that Israelites took from slavery to revelation. Like the passersby near the Jerusalem bus station, we are given an opportunity to consider the gifts that we have. Noticing does not make the time go any faster or slower but it does help us appreciate what we have in the moment.