The famous passage from Koheles 1:9 (Ecclesiastes) states " ...and there is nothing new under the sun."  Our rabbis pose the following question:  If there is nothing new under the sun, does that suggest that there is something new above the sun?  In a sense, 'under the sun' can be understood to refer to daytime; 'above the sun', night.  What might be new during the night?  Night, our rabbis tell us, is a prime opportunity for praying, reading, and creative contemplation.

Is staying up most of the night 'a sin against G-d', the questioner asks?  It all depends upon what one does during one's waking hours -- be they at night or during the day!  Even one not engaged in praying, reading and creative contemplation can accomplish important things in the still of the night.  For example, many hospitals and health care facilities require staffing round-the-clock.  One engaged in any 'kosher' job or profession that involves working a nighttime-shift benefits himself or herself, and benefits society.

A nocturnal life-style does, though, have some disadvantages from a traditional Jewish perspective.  Opportunities for social interaction and communal involvement may be minimal or non-existent for one awake when most sleep.  Jewish life and living, in the fullest sense of the term, requires us to be part of a community.  One who sleeps during the daytime all week long will miss out on daily communal prayer services, and the spiritual fellowship of his or her community on Shabbat.

The importance of honesty in financial matters can not be overstated according to the Torah perspective.  The Talmud identifies various questions a person will be asked when they arrive in Olam Ha'Bah -- the World to Come.  The first question on our 'Final Exam' involves the way we dealt with money: "Did you act with good faith in your business dealings?"   While all areas of Jewish life are important, this emphasis on the importance of integrity suggests that the primary identifying sign of a truly religious, pious Jew is scrupulous honesty in one's financial dealings.  Another source speaking to the primacy of being a straight-shooter when it comes to money is the well-known Talmudic dictum stating that a person's true character can be seen by their behavior with Kos, Kees and Ka'as.    Kos is the Hebrew word for 'cup'; how do you behave with strong drink?  Kees; the pocketbook.   Are you honest when it comes to dealing with money?  Ka'as; anger.  How do you react to stress, and when you're under pressure?

With the above said, I would suggest that the questioner turn for guidance to the rabbinic organization with which their Rabbi is affiliated.  His rabbinic organization doubtless has an Ethics Committee, Beit Din (Court of Jewish Law) or recommended process of mediation that both the synagogue and Rabbi can trust to deal with the situation in a manner fair and equitable to all parties.

I'd like to suggest we approach this question by examining part of the Shema.  The Shema is one of the most profound and important affirmations of Judaism and a declaration of faith in one G-d.  Consisting of three Biblical passages, the second paragraph of the Shema begins:

It shall be, that if you obey My commandments that I command you this day to love the Lord your G-d and serve Him with all Your heart and with all your soul, then will I send the rain for your land in its season, the early [autumn] rain and the late [spring] rain, and you will gather in your grain, your wine, and your oil.(Deuteronomy 11)

Applicable to industrial as well as agrarian societies, this passage seems to link prosperity with Torah observance; keep the mitzvot, and you get grain, wine and oil.   The converse, while perhaps easily inferred, is spelled out in the same passage a few verses later:

Be careful that your heart be not tempted and you turn away to serve other gods and bow to them. For then G-d will be furious with you and will block the heavens and there will be no rain and the land will not yield its produce, and you will perish quickly from the good land that G-d gives you.

The difficulty of reconciling Torah observance to the above-stated rewards and punishments assumes that agricultural bounty (or the contemporary equivalent) is G-d's quid pro quo.  However, a central concept of traditional Jewish haskafa/ outlook, mentioned often in the Talmud, states: S'char b'hai alma, leika -- There is no reward in this world.  A mitzvah, purely observed, is a purely spiritual entity.   How can the payback for fulfillment of one's Jewish obligations be made in an earthly, material manner?

This difficulty forces us to understand the passages from Deuteronomy and many other examples of 'reward' and 'punishment' in a different light.  Grain, wine and oil bestowed upon a dutiful Jew are the means and wherewithal to fulfill further Divine mitzvot.  It is axiomatic in Jewish thought that G-d leads an individual in the way he, himself, desires to go.  Therefore, a good bounty is a Divinely bestowed opportunity to do more mitzvot.   And what of reward?  Reward for prior observance is paid in the only currency possible:  A deeper spiritual relationship to the Almighty in this world and the next, as well as the satisfaction of a job well done. 

Similarly, many occurrences mistaken as punishments are simply the consequences of actions.   Since G-d leads us in the way we choose to proceed -- for better or for worse -- the land will not yield its produce to one expressing a disinterest in following the ways of G-d.

 

In addition to the 613 commandments (mitzvot) obligating the Jewish people, there exist seven precepts for non-Jews.  Known as "The Seven Commandments of the Children of Noah" (sheva mitzvot bnai Noah), G-d holds all humanity accountable to certain basic forms of ethical behavior.  What is the source of responsibility for these seven universal laws?  Not the commitment made by the Jewish people at Mt. Sinai, but the image of G-d in which all humanity was created.  This commonality is sufficient to place moral demands upon all people, regardless of race, creed (or lack thereof), country of origin, geographic location, or economic and political circumstance.  Cain was judged guilty and punished for divine disobedience, even though he wasn't present at Sinai to hear the words "Thou shalt not murder."   The descendants of Noah are obligated to comply with those laws that define a person not as a Jew, but simply as a human being.

This Universality leads to the undeniable conclusion that from the Torah perspective, G-d loves all His children, be they Jewish or not.   As every human being is a world unto himself or herself, the saving of a single life involves the saving of an indescribably valuable and precious world.  Therefore it is eminently appropriate and fully respectful to praise your daughter, a health care professional, with the passage "whoever saves a life saves the world."   And may you, her parent, rejoice in the knowledge of having raised your daughter to live such a meaningful and important life.

One Rosh Hashana my wife and I found ourselves as visitors in a big hospital.  The patient was on an upper floor, so taking the stairs wasn't practical.  According to Jewish law, our use of the elevator was permissible as long as we didn't press a button.  If it turned out that the elevator went within a floor or two of our destination, walking up or down a few flights of stairs would have been manageable.   While we waited for someone to happen by the elevator, a woman saw our dilemma.  She enthusiastically approached us and said, "I see that you're Orthodox Jews waiting for someone to press the elevator call button.  Let me help you -- I'm a Reform Jew!'   As this lovely woman reached to press the button, my wife politely stopped her.  She told her that although we were appreciative of her noticing our situation and her offer to help, we had to respectfully request that she not push the button on our behalf.  "A Jew is a Jew," my wife told the woman. "Though you identify yourself as a Reform Jew, we can't knowingly have any Jew perform a prohibited activity on a Jewish holiday or Shabbat on our behalf.  You're just as Jewish as we are."   Following my wife's sensitive response the woman said 'thank you', and walked away with a smile on her face.

When we arrive for our 'final exam' in the World to Come, one of the questions certain NOT to be asked will be, "Were you an Orthodox, Conservative or Reform Jew?"  Striving to become the best possible Jew that we can be is what G-d expects of us.  And how is that to be achieved?  Through Jewish learning and mitzvah observance.  The lofty goal set before us is to become a 'Good Jew.'  And even then, the assessment of whether one is a 'Good Jew' is something only a Divine Calculator can ascertain. 

A Jew may, operating under specific guidelines (known in Jewish law as Amira L'akum) benefit from or even solicit assistance from a willing non-Jew on Shabbat or Yom Tov to perform on our behalf a prohibited action such as turning on a light.  If a non-Jew assists us in such a manner, we should be graciously appreciative.   However, a Jew is a Jew, and no one Jew is more Jewish than another.   To request of a non-observant or less-observant Jew to serve as a 'Shabbos Goy' suggests that their are 'different levels' of Jews, when in fact, in G-d's eyes, all Jews have equal responsibilities and equal value. V'ahavta l'rayecha kamocha -- Love your friend as yourself, the Torah teaches us.  Love every Jew as yourself, regardless of his or her level of Jewish education or observance.

The 1949 Third Geneva Convention defines humanitarian protections for prisoners of war.   The essence of the Convention's requirements mandate that in all circumstances prisoners be treated humanely, including prohibition of outrages upon personal dignity, in particular humiliating and degrading treatment. The passing of sentences must also be pronounced by a regularly constituted court, affording all the judicial guarantees which are recognized as indispensable by civilized peoples.

Even granting the argument that jailed Hamas terrorists should have previously been entitled to Geneva Convention humanitarian protections, Israel's treatment of those terrorists far exceeded minimal Convention standards.  Prior to P.M. Netanyahu's recent decision, examples of some terrorist privileges have been: Free higher education, excellent quality meals, and liberal access to telephones and the Internet.  The experience of Israeli-incarcerated Hamas terrorists has been compared to being imprisoned in a two star hotel.

P.M. Netanyahu's recent decision to cut the Hamas terrorist privileges is long overdue.

A battle-tested Israeli soldier with experience arresting wanted terrorists told me that terrorists he dealt with often were happy to be sent to Israeli prisons.  Terrorists said that Israeli prisons were like vacations;  nobody was threatening them and they weren't subject to being suddenly blown up.  The terrorists enjoyed the good food, free health care, and living conditions that far exceeded what they experienced on 'the outside.'  With such conditions and additional privileges, what incentive -- if any -- did Hamas terrorists have to cease committing murder and mayhem against Israeli citizens?   The previous level of terrorist privileges indirectly, or in some cases directly, encouraged and enabled acts of violence against the Israeli populace.  And as our rabbis teach, "Those who are kind to the cruel, are ultimately cruel to the kind." (Kohelet Rabba 7:16, Meiri on Yoma 22b)

Additionally, the privileges previously extended to Hamas terrorists have undoubtedly brought about anguish and suffering to the family of Gilad Shalit and other families and living victims of Arab terrorism.   It's painful to begin to imagine how Israeli soldiers and citizens have been treated when captured by Hamas, Hezbollah and other terrorist factions. The contrast between the inhumane treatment of Israelis, and the Israeli privileges previously extended to Islamic terrorists, was an unintended form of mental cruelty to Israeli victims of terrorism.

Prime Minister Netanyahu decided that incarcerated terrorists should be treated humanely -- but not above basic humane standards.  The revocation of terrorist privileges was not only justified, but necessary and long overdue. 

In 1965 Sandy Koufax refused to pitch in Game One of the World Series because it was Yom Kippur.  Instead of Koufax, Don Drysdale pitched for the Los Angeles Dodgers, and he gave up seven runs in 2 2/3 innings.  When manager Walter Alston came to pull him from the game, Drysdale told Alston, "I bet right now you wish I was Jewish, too."   Instead of pitching that day, Koufax attended synagogue in Minneapolis, and became a source of pride and inspiration among American Jews, even those who weren't particularly observant or who weren't baseball fans.

Following in the footsteps of Koufax and many other Jewish athletes comes Naama Shafir.  Naama is a role model and source of pride not only to Jewish girls and women, but to all who are striving to become better Jews.   Her commitment to Jewish values and observance of Judaism while starring in Division One college basketball has required tremendous discipline and commitment.   Naama, a self-identified Orthodox Jew, strictly observes Kashrut, wears a tee-shirt under her game jersey (for purposes of modesty), will not practice, watch film or give interviews on Shabbat, and will not travel by motor vehicle before or after games held on Shabbat. 

Naama did, however, play in games that took place on Saturday.   From an Orthodox perspective, how should we view what she did?   I saw a news article that stated that Naama received 'special dispensation' to play games on Saturday.  Let us assume for discussion's sake that Naama did consult her rabbi, and that her rabbi is an Orthodox, G-d revering Jew.  In that case, since Naama consulted with and followed the guidelines of a rabbi thoroughly familiar with both the laws of Shabbat and the ramifications of a highly visible Orthodox Jew publicly playing basketball on Shabbat, we should not view her as having violated the restrictions of Shabbat.  We must apply the principle of "Dan L'Kaf Zchut' (Give the Benefit of the Doubt) and assume that the matter was thoroughly investigated and weighed by Naama's rabbi before a decision was rendered.

It must be added, though, that others in a position similar to Naama have arrived at a different decision regarding Shabbat.  Tamir Goodman, an Orthodox Jew from Baltimore, was offered a scholarship after high school to play for the University of Maryland basketball team, at the time the reigning NCAA champs.  But when the team was unable to accommodate his request to observe Shabbat, Tamir -- known as 'The Jewish Jordan' for his great basketball ability-- turned down the offer.  He said,  "Originally I thought that they would be able to work it out, and then they told me they wouldn't be able to. So I said thanks for the shot, but I'm not going to give in on Shabbos."   After the University of Maryland deal fell through, Tamir went to Towson University. The school respected his religious observance, and let him skip games that fell on Shabbat and holy days.

A Jew committed to Torah observance is known as "Shomer/Shomeret Shabbat" (Observant of Shabbat).   We must note that the litmus test for one with a deep connection to Judaism is not  called 'Shomer Kashrut,'  'Shomer Mezuzah,' Shomer Shofar,' or 'Shomer Loshon Hara' (gossip)  -- but rather, 'Shomer Shabbat.'   After all, it has been said in the name of many that "It is not the Jews who keep Shabbat, but it is Shabbat that keeps the Jews."   We shouldn't cut corners when it comes to the observance of Shabbat simply to facilitate our wants and desires.

In conclusion, Naama Shafir's commitment to Jewish values and observance of Judaism is a great inspiration and source of pride.  The question of her playing basketball games on Shabbat should prompt each of us to think about our own personal relationship to Shabbat.  What does Shabbat mean to me?  How do I honor Shabbat?  Is there anything I would refrain from doing on Saturday because of my love and respect for Shabbat?   And finally, what can I do in my own way to better observe and honor Shabbat?

To being with, let's note an important distinction between 'murder' and 'killing.'  Many individuals mistakenly believe that Judaism prohibits any form of killing based upon a mistranslation of the 6th commandment.  The words 'lo tirtzach' do not mean 'don't kill', but rather, 'don't murder'.  What the Torah prohibits is unjustifiable homicide.  However, when a human life is taken, for example, in self-defense, no Jewish value or law is violated, despite the tragedy of the loss of a human life.

Osama bin Laden was like Haman, Chmielnitzki, Stalin, Arafat and Hitler;  an enemy of humanity and an enemy of the Jewish people.  Bin Laden not only wanted to kill but actively did so, and left many widows, widowers, and orphans, as well as thousands of wounded and suffering.  If left alive, it is clear that he would have continued to plan death, destruction and mayhem.  Therefore, President Obama and the U.S. Military performed a great mitzvah by killing Bin Laden.

It is true that it says in Mishlei/ Proverbs (24:17): "When your enemy falls, do not rejoice," but there are enemies and there are Enemies.  Bin Laden was an Enemy with a capital 'E'.  Concerning the death of a person like Osama bin Laden, the appropriate Biblical reference is "When the wicked perish there is joy." (Mishlei/Proverbs 11:10).  It's unseemly to gloat when the wicked die; rather, the joy we feel should be in seeing morality and justice prevail, and relief for the removal of evil and danger from our midst.

From a theological perspective, no human being can know the precise reasons that weather disasters occur.  Unless one would be gifted with insight through prophecy -- a gift no longer present in this generation -- it would be the height of arrogance and insensitivity to say that one knows why an earthquake, tsunami or other weather disaster happened.  This lesson is taught in the book of Job, when G-d rebukes Job's friends who suggest reasons for his torment with the words, "Where were you when I laid the foundations of the world?"

Furthermore, while we believe in an infinite, all-knowing, loving G-d, at times G-d's face, as it were, can be hidden from us.  The Bible, following a list of curses and punishments that will befall the Jews if they do not obey the Torah, states, “…and I will hide my face from you on that day.” (Deuteronomy. 31:18)   We recently celebrated the holiday of Purim, when a courageous queen named Esther saved the Jewish people from genocide 2500 years ago.   Esther’s name, the Talmud tells us, is hinted at in the Hebrew bible in the words “vaani hister astir panai bayom hahoo ”, “And I will hide my face from you on that day.”   The name 'Esther' is related to the word 'hister', meaning, “to hide.”   In the entire book of Esther, G-d's name isn't mentioned once.  This also alludes to G-d's hiddenness.

Yet simultaneously, we believe that all G-d does is for the good, despite our inability to understand His ways.

The Talmud relates that when Rabbi Akiva was once traveling, he reached a town looking for an inn to lodge in, but found none.  He declared: 'Everything G-d does is for the good."  He went to sleep in the open, accompanied by a cock, a donkey and a lantern.  The wind blew and extinguished the lantern, a cat came and ate the cock, and a lion came and ate the donkey.  Yet he declared once again: "Everything G-d does is for the good."  On that night a group of bandits raided the town and took the inhabitants captive.  Rabbi Akiva later said to his students, "did I not tell you that everything that G-d does is for the good?"  If the candle had been burning or the cock and donkey had been alive, Rabbi Akiva would have been discovered and taken captive.

The word 'coincidence' is not in the working vocabulary of a believing Jew.  G-d guides the entire world, and knows everything that happens to all of creation every moment of time -- every leaf that falls from a tree, and every drop of rain that falls.   Our inability to grasp the 'why' of weather disasters speaks to the limitation of human understanding, not to any injustice or deficiency that might exist in G-d.   This idea is concisely expressed in the Bible: "The Rock, His works are perfect, all of His ways are just.  A G-d of trustworthiness without iniquity, righteous and fair is He." (Deut. 32:4).

A final word: While the ways of G-d are often hidden in this world, an empathetic and compassionate response to the pain of others is obligatory.  As the prophet (Micha 6:8) says, " ...what is it that G-d seeks of you, but to act with justice and loving-kindness, and walk with modesty before your Lord?"    Who is righteous and who is wicked is for G-d to decide.  Our task in the face of human suffering is to lovingly respond with all help possible.