Compassion Through Action: The Intersection of and

“Radiate boundless love towards the entire world — above, below, and across — unhindered, without ill will, without enmity.” — Quote from the Buddhist discourse, Karaniya

“These are the things that are limitless, of which a person enjoys the fruit of this world, while the principle remains in the world to come. They are: honouring one’s father and mother, engaging in deeds of compassion, arriving early for study, morning and evening, dealing graciously with guests, visiting the sick, providing for the wedding couple, accompanying the dead for burial, being devoted in prayer, and making peace among people. But the study of encompasses them all.” — Except from the Eilu D’varim as found in the Reform Siddur, Mishkan T’Filah

In his book The and the Lotus, Roger Kamenetz recounts a series of meetings held in 1990 in Dharamsala, India between the Dalai and a delegation of Jewish leaders, thinkers and educators representing the denominational spectrum of North

American Judaism. The purpose of the visit was to build relations between the two faiths, to find common ground, and to learn from each other. While in India Kamenetz, a self- admitted lapsed Jew who had been invited along to write about the meetings, found himself searching to understand the well-observed phenomena of seeking out — and finding — spiritual homes for themselves in Buddhism. Although research results vary and can be hard to quantify, most estimates are that roughly 30 percent of American

Buddhists come from a Jewish background. In comparison, Jews make up less than three

1 percent of the total American population (Coleman 208).

The Jew and the Lotus became a bestseller and helped popularize the word

“JuBu,” a colloquial term often used to describe “Jewish-Buddhists” — Jews who formally engage in Eastern religious practices, particularly the various denominations of

Buddhism. For some, “Jewish-Buddhist” connotes a contradiction by virtue of the theory that one cannot meaningfully partake in two seemingly opposed religions at the same time (Salkin 54). For others, the term is emblematic of Judaism’s inability to keep a certain segment of Jews — specifically those seeking a higher level of spiritual sustenance — engaged and involved in their own tradition. Still yet another is that the large numbers of Jewish-Buddhists is reflective of a post-modern society in which religious (and cultural) beliefs, practices, and identities are shaped — and constantly re- defined — by the myriad of porous, ambiguous, and ever-shifting boundaries encountered by both individuals and communities on a regular basis (Hellas 66). The goal of this essay is to explore the intersections — or boundaries, if you will — of Judaism and Eastern religious practices (specifically Buddhism), both where they meet and where they depart. These points of intersection help explain why so many Jews feel drawn to

Eastern religious practices.

Although an admittedly simplified view of a complex philosophy, Buddhism is generally characterized as a having a focus on developing , extending consideration towards others and engaging in positive and purposeful action in the world

(Harvey 13). Judaism, by contrast, can — at first glance — appear as an overly prescriptive, rule-driven religion that is not focused on worldly matters and that spiritually constrains its adherents. Indeed, as will be shown later in this essay, this is a

2 view of Judaism that may be held not only by outsiders unfamiliar with Jewish tradition, but also by many Jews themselves. A literature review on the topic of Jewish-Buddhists indicates that many Jews turn towards Eastern religious practices because this understanding of Judaism leaves them feeling disconnected, spiritually unfulfilled and, ultimately, unable to find meaning in their own faith tradition (Lew, Linzer, Niculescu,

Kamenetz).

This essay challenges that view of Judaism. The two quotes that preface this essay are intended to offer the reader a glimpse into the basic ethical command that underlies both faiths and that provides the major intersection point between the two: always strive to be compassionate. When stripped down to their cores, both Judaism and Buddhism turn on the notion of doing what you can to improve the lives of others. While there is much to admire in , a close reading of the except from Eilu D’varim, a tract found in the Mishna, shows that what Jewish-Buddhists appear to be seeking — ultimate meaning and the chance to make a tangible and substantiate difference in the world and in the lives of others — can, in fact, be found in Judaism after all. It is a matter, however, of Jews gaining accessibility — and being willing to open their minds and hearts — to the fullness of Jewish tradition, rather than feeling the need to look elsewhere.

Mira Niculescu argues that the term “Jubu” serves as a barrier to understanding, as well as appreciating, the complex reasons behind the disproportionate number of Jews who engage in Eastern religious practices (Niculescu 357). For Niculescu, “JuBu” serves as an unhelpful label in that it fails to take into account the wide continuum of the types and involvement levels that Jews have with Eastern religions. For Niculescu,

3 comprehending why Jews seek spiritual fulfillment outside their own tradition is not a matter of applying labels or even of exploring the “seeming incompatibility” of Jews identifying with — and practicing — more than one religion (Niculescu 358). But rather, she argues, answers can only be found in seeking to understand the “inner dialog” that causes so many Jews to turn away from Judaism in their quest for spiritual fulfillment

(Niculescu 358).

Various academics and Jewish leaders have attempted the very thing that

Niculescu suggests — to explore and address on an individual level why Jews feel so alienated and unfilled by their own tradition while, at the same time, feel comfortable with Buddhism in particular. William Coleman, a professor of religious philosophy who has conducted extensive interviews and field research on Jewish members of North

American Buddhist organizations, suggests there are three main factors that have contributed to Buddhism’s popularly among Jews. The first is that Jews are

“overrepresented” in the demographic groups to which Buddhism most strongly appeals:

“the highly educated upper middle class, intellectuals, artists and bohemians” (Coleman

209). The second is that, historically, Jews have been “outsiders” in societies and cultures that have been “dominated by Christian Orthodoxy” (Coleman 210). As a result, argues

Coleman, Jews have been more willing to embrace ideas that are seen as “deviant or foreign” (Coleman 210). Finally – while stressing that the connection is far from clearly established — Coleman proposes that Jews are more interested in new or alternative religious movements because, quoting Stark and Bainbridge, Judaism has been “more greatly eroded than Christianity by the process of secularization” (Coleman 211). While this third reason may have , Coleman’s admission that it is difficult to prove bears

4 merit. Data collected by the Pew Research Centre in 2013 suggests that while secularization is an issue for — the study found that 22 percent, or one- in-five, American Jews describe themselves as having no religion — it is not appreciably higher than figures given for all Americans who report having no religion at 20 percent

(Cooperman, Alan, et al 7).

While Coleman’s insights provide a starting point, others have been able to offer more personal insight into why many Jews are drawn to Buddhism. Psychologist Judith

Linzer, who once formally practiced Buddhism and eventually came back to Judaism as an Orthodox Baal Teshuvah, has written about her own experience — as well as those of

30 others — in her book, Torah and : Jewish Seekers in Eastern Religions. Many of those interviewed by Linzer related that they desired something more hands-on: a

“direct spiritual” or “core” experience, as well as a feeling of “God’s presence” that they simply could not find in Judaism (Linzer 10). Linzer’s research also suggests that

Buddhist philosophy and practice can serve as a means for Jews to “cope with” the religions long history of oppression and suffering. Buddhist thought, suggests Linzer

“provides direct access to the investigation of suffering and in ways that are not available in Judaism (Linzer 15).”

Rabbi Zalman Schachter-Shalomi — popularly known as Reb Zalman — the founder of the movement and a member of the delegation that visited the

Dhali Lama in 1990, echoes Linzer’s suggestion that an increasing number Jews find it difficult to spiritually connect with, or find meaningful direct experience in, Judaism.

According to Reb Zalman, “rationalism” has become a significant barrier to achieving a sense of connection in Judaism (Kamenetz 218). In his view, this has led many Jews to

5 look elsewhere for a religious or spiritual experience that is less based on argument and reason and more grounded in emotion and action (Kamenetz 219). As outlined in considerable depth in The Jew and the Lotus, Reb Zalman was an enthusiastic supporter of breaking down religious barriers, of building connections with other faith traditions, and of even embracing certain aspects of other faith traditions in an effort to make

Judaism more meaningful to spiritually dissatisfied Jews (while in India he suggested holding a Buddhist-inspired seder — something that did not happen). Although very concerned about both the individual and community-level consequences of Jews feeling disconnected and alienated from their own tradition, Reb Zalman understood that, for many, Judaism could not satisfactory provide the ultimate meaning they sought and that, by extension, Buddhism become an accessible and comfortable alternative (Kamenetz

224).

The ideas of Coleman, Linzer and Reb Zalman all lead to another intersection between Judaism and Eastern religious practice: the point at which spiritually unfulfilled

Jews intentionally turn away from Judaism as a religion and towards traditions such as

Buddhism in a quest to find meaning. This intersection point raises a number of questions:

Are Eastern religious practices a viable option for the Jew who is seeking an ultimate meaning that he or she has failed to find Judaism? Or do they represent direct threats to Jewish identity and continuity? According to , do Jewish-Buddhists commit avodah zarah — idol worship — through the acts of yoga, mediation, or other Eastern religious practices? Or can Eastern religious practices be adapted to bring something of value to Judaism?

6 The answers to the questions are complex — and, admittedly, beyond the limited scope of this essay. The answers are also, arguably, to a large degree dependent upon how one personally understands and relates to Judaism. While Kamenetz has written perhaps the most popular and easily accessible exploration of the intersections points between Judaism and Eastern religions, there is a considerable body of work out there — autobiographies, journal articles, MA theses, personal blogs — that attempt to explain why so many Jews are drawn to Eastern religions. Most arrive at similar conclusions to those mentioned above. There are, however, a number of other basic and less cerebral points of intersection between Judaism and Eastern religions that are worth a mention and may provide insight into why Jews may find appeal in these traditions. Because most of the available literature focuses on the linkages between Judaism and Buddhism specifically, this essay will do the same.

Both Buddhism and Judaism are based a body of sacred texts — both oral and written — that have been passed down from generation-to-generation, l'dor va'dor, for thousands of years. This has fostered, in both traditions, the development of a vast array of commentaries and interpretations designed to help guide one’s understanding of these sacred texts, as well as led to the development of cultures that embrace the act of textual study, value debate and difference of opinion, and encourage respect for those who teach.

Grounded in their respective sacred texts, each tradition has its own guidelines for ethical behavior — Judaism with the Torah and its 613 mitzvoth, Buddhism with its

Dharma texts and (dependent upon which specific Buddhist tradition one ascribes to) five, eight or ten precepts/virtues (Harvey 8). Both traditions stress that actions have consequences. When one is wronged due to the actions of another, both traditions teach

7 that atonement must be made directly between individuals. While Buddhism has no real concept of receiving atonement for God, Judaism makes a clear distinction between receiving forgiveness from a person one has wronged and receiving forgiveness from

God. Both Judaism and Buddhism have had to deal with the consequences of exile and diaspora life. As The Jew and the Lotus outlines, one main impetus for the meetings in

Dharamsala was that the Dali Lama wished to learn from Jewish leaders and historians how Tibetan Buddhists could continue to exist and flourish as a community that exists both in exile and is scattered geographically. Although neither tradition proselytizes or, for the most part, actively seeks out converts, spiritual seekers and those eager to learn are welcomed and valued in both traditions — however this can differ in practice according to both Buddhist and Jewish denominational differences. Another point of intersection is that, while it may appear to outsiders that each tradition is uniform and monolithic, within both Buddhism and Judaism, within themselves both exhibit a wide variety in both philosophy and practice.

Despite these points of connection, it is important, however, to note that there are key differences. The greatest point of departure between Buddhism and Judaism is that

Buddhism is not generally understood as a theistic religion. Although the historical facts of his life are open to debate, the Buddha is not considered a god. The existence, or not, of God is not a concern in Buddhism because prayers are not offered to God, to Buddha, or any other . Rather, they are “offered for benefit of all” conscious beings (Harvey

39). In the Tibetan and Japanese forms of Buddhism, this concept of consciousness is

“extended to all beings”, including plants and some inanimate objects (Harvey 40).

8 Judaism, by contrast, is very much centred on the notion of a monotheistic God — and service to God through the undertaking of mitzvoth. It is worth noting, however, that

Buddhism’s ambiguity regarding theism is perhaps not as diametrically opposed to

Judaism as it might appear at first glance. Judaism also asserts that the nature of God is essentially unknowable (De Lange 69). However, unlike in Buddhism, prayers — whether in the form of thanks, presenting petitions, praising God, or seeking atonement — are offered to God. Indeed, the centerpiece prayer of the service is the Shema Yisrael, whose first verse encapsulates the monotheistic nature of

Judaism.

But despite the fundamental differences in theism and prayer between Judaism and Buddhism, there is an intersection to be found on the third point — bringing about the betterment of others. Although the meaning of the phrase tikkun olam— often translated as “repairing the world”— has been open to considerable debate within

Judaism, today’s liberal denominations most often interpret it as a commandment to act

“constructively and in a manner that benefits others “— thereby making the world a better place (De Longe 96).

Every Saturday morning, an except from the Eilu D’varim — included in this essay’s preface — is read during services at the where I worship. As someone who is relatively new to Judaism and still in the process of establishing a Jewish life for myself, these words from Eilu D’varim have come to mean a great deal. They serve as a blueprint — as well as a tangible reminder — of what it means to be Jewish.

The excerpt is a simple list, a brief catalogue if you will, of the most basic — and the most important — mitzvoth that we are obligated to do as Jews. They are the things that

9 humanize us and provide us with a chance to make a substantive difference in the lives of others by:

• Honouring our parents • Acting compassionately towards others • Visiting those are ill • Celebrating the joys of other • Comforting those who are mourning

Of course these are not the only acts of compassion that Jews can — and should

— undertake. But by following the words of the Eilu D’varim and carrying out these specific mitzvoth, we enter into, and become part of, a community of meaning with others. We help make the lives of others better — and by extension, improve our own. I have studied Buddhism formally in classes at a university and informally with friends who are Buddhists. There is much value to be found in Buddhist thought and practice — especially for those seeking ultimate meaning in their lives through mindful acts of compassion. Although it can sometimes feel that Judaism places too much emphasis on rules, the Eilu D’varim reminds us that our tradition also has a great capacity for compassion and for meaningful action.

10 WORKS CITED

Coleman, James William. The new Buddhism: The western transformation of an ancient tradition. Oxford University Press, 2002.

Cooperman, Alan, et al. "A portrait of Jewish Americans: Findings from a Pew Research Center survey of US Jews." Washington, DC: Pew Research Center (2013).

De Lange, Nicholas. An introduction to Judaism. Cambridge University Press, 2000.

Frishman, Elyse D., ed. Mishkan Tefilah. CCAR Press, 2007.

Harvey, Peter. An introduction to Buddhism: Teachings, history and practices. Cambridge University Press, 2012.

Heelas, Paul, David Martin, and Paul Morris. "Religion, modernity, and postmodernity." (1998).

Kamenetz, Rodger. : a poet's rediscovery of Jewish identity in Buddhist India. HarperOne, 2007.

Kasimow, Harold. "Reflections on Jewish and Christian Encounters with Buddhism." Buddhist-Christian Studies 35.1 (2015): 21-28.

Lew, Alan, and Sherril Jaffe. One god clapping: The spiritual path of a . Jewish Lights Publishing, 2001.

Linzer, Judith. Torah and Dharma: Jewish seekers in Eastern religions. Jason Aronson, 1996.

Niculescu, Mira. "I the Jew, I the Buddhist." CrossCurrents 62.3 (2012): 350-359.

Salkin, Jeffrey K. New Age Judaism. Blackwell Publishing Ltd, 2003.

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