The concept of “salvation” looms less large in Judaism than in Christianity. Indeed, there is no article on “salvation” in the new edition of the Encyclopaedia Judaica.
There is an article on “redemption,” which embraces “salvation,” but the article underscores a vital point that distinguishes the Jewish perspective from its Christian counterpart:
The sages know nothing of a miraculous redemption of the soul by external means. There is no failing in man, whether collectively or as an individual, which requires special divine intervention and which cannot be remedied, with the guidance of the Torah, by man himself.
The more important debate in Judaism is not between salvation and good works, but rather between study and practice. Both are critical values to Jews, but if forced to choose, which, the rabbis wondered, is the more important?
The Talmud records two opposing views.
Rabbi Tarfon argued that the practice of Judaism is more important. To his mind, the fulfillment of the commandments comes first, and study is secondary.
Rabbi Akiba strongly disagreed. He insisted, counter-intuitively, that study is more important than practice. The reason, he explained, is that when study comes first, the fulfillment of God’s commandments follows naturally.
The Talmud records that Rabbi Akiba’s view won the day: “Study is greater, for it leads to action.”
What is most important from a Jewish perspective is thus neither “being saved” nor “doing good works.”
What is most important is study, “for it leads to action.”
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