Is Buddhism Kosher?
By Tzvi Freeman
Question: 
I would be interested in your view regarding Buddhism. For example, do you believe that all Buddhists are nothing more than idol worshippers and that they must be converted to follow the Seven Noahide Laws, and/or do you feel that that there is something of value in Buddhist methods for spiritual cultivation?
Answer:
You will find throughout our people's history a process by which some elements of alien cultures are adopted while others are rejected. Not a very formalized process -- the rules are rather vague and tenuous -- but nevertheless successful in avoiding the syncretism that has dissolved other cultures while imbibing all that is good from the world about us. You will find distinct traces of ancient Egypt, Babylonia, Athens, Rome, Persia, Cordoba, Istanbul, Florence and every other civilization in which Jews have lived. But you'll only find those aspects which are in confluence with the body and soul of Torah. The rest we spat up like ipecac.
Interestingly, as much as we took from those alien cultures, they were even more affected than we were.
Today, this refinement process is extending to Buddhism. Many Jews began their spiritual trek with the path of Buddha and continued by discovering their own heritage in Torah. A twofold process occurs: Buddhism has evolved more in the past thirty years than in all its history before, to the point that what is presented today in America as Buddhism is already more Jewish than it is Buddhist. And, secondly, when those practicing "Jubus" return to Jewish practice, they reject those aspects that are anathematic to Torah, while making good use of those aspects that are complimentary.
Many of the Buddhist practices and world-concepts are in direct opposition to the Torah concept of singular Divine providence. When it comes to Tibetan rites, for example, Shamanism abounds. Even if the intellectual Buddhist conceives of these notions in a highly abstract fashion, they are still the notions of idolatry against which our father Abraham struggled. For a Jew to burn incense in front of a statue is horrifying, no matter what he will say are his inner intents. Similarly, the proclamation, "In Buddha I find refuge" is a catastrophe for the Jewish soul.
On the other hand, the mental rigor and personal discipline of these practices have proven of great benefit to many in their praying and meditation (both of which are organic to Judaism). Furthermore, it is likely that the essential teachings of the original teacher who is now called Buddha contain much of the ancient wisdom that was lost. Buddha lived at the time of King Solomon, as did Lao Tse and Pythagoras. Perhaps we are now only sifting Solomon's lost jewels out of the mud in which they have been buried for two and a half millennia.
As for those who were born into Buddhist culture, I believe that they will find a particular path within the framework of the Noahide guidelines that leads them to the truth within their own heritage. In fact, I see at least one group in Japan quite close to this already.
I hope this helps. Please write if you feel there is something I have missed out.
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If G-d Knows Best, What's the Point of Prayer?
By Tzvi Freeman
Question:
I'm a bit confused about the idea of praying to G-d to help us in a certain situation or provide us with something. If G-d has made a person's situation a certain way, then He wants it to be this way. He knows this is good for that person. So then, why should a person pray for the situation to change?
Answer
Yes, the whole concept of praying is confusing. We trust in G-d that He is good and does everything for the good. We believe that He has perfect knowledge of everything and that everything is under His control. And we ask him to change things and make them good. Yes, it seems a contradiction.
So think of it like this: G-d wants people to pray to Him. Something like a parent wants a child to pick up the phone and say,"Hi, Mom and Dad." More than that, He wants things to progress in His world through mutual consultation. He wants that we should be involved in understanding what's good for us and bringing it about -- no matter how much better His own understanding and ability is than our understanding and ability.
That's what prayer is all about: Communion between you and G-d. Think of prayer as G-d talking to Himself -- through you. In prayer, you and G-d are one.
So ask for everything you need. But keep in mind Who it is that you are asking. And ask yourself what you are doing in return. What kind of a partner are you?
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The following question was submitted about last week's explanation of the deeper function of prayer:
If prayer is supposed to be self-made, created by our awareness of G-d's involvement in our lives, then why do we have a synagogue service that is so formalized?
--Daren K.
Answer:
Hillel states in the Talmud: If I am not for myself, who is for me? And if I am only for myself, than of what worth am I? This aphorism examplifies the delicate balance between the personal and the communal. We cannot achieve a strong community without healthy individuals. Therefore, each of us has to take primary responsibilities for creating a meaningful personal relationship with G-d. However, our value as individuals is greatly magnified when we extend ourselves to others. Thus traditional Jewish prayer can best be described as a community of individuals.
Chana
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