Yisro

The Torah relates three historical events, the story of Amalek, Yisro’s conversion and then the giving of the Torah.

Rabbi Bachaya ben Yosef Ibn Pauda – the Bachya (11th century) says, that these same events will be paralleled when Moshiach comes[1].

The nations of the world continually try to destroy us. Yet, ultimately with the coming of Moshiach, all our enemies will be annihilated - just as Amalek was. After that, the remainder of the nations will convert to Judaism, like Yisro. Finally, with the coming of Moshiach the Torah will return to its original glory, that it had during Matan Torah[2].

Rabbi Bachya takes this a step further. After parshas Yisro comes Mishpotim. The first set of laws described is regarding the judges and the courts. He says, when Moshiach comes[3] G-d will make a ‘big judgment’ of all Jews[4].


[1] Rabeinu Bachya Yisro 18:1. Presumingly, this concept is based on the words of the Medrash (Breishis Rabba 5:11) that the final redemption will be similar to the first redemption from Egypt.

[2] Alternately, you can explain the parallel to Matan Torah according to the Medrash (Yalkut Shimoni Yishaya 429, Vayikra Rabba 13:3) based on a verse (Yishaye 51:4) “that a new Torah will come forth” when Moshiach comes, cf. Torah Or Shmos 49a.

Cf. Sefer Hasichos 5751 vol. 2 pp. 566-582 where the Rebbe explains that it wont be an actual new Torah, rather it will be a brand ‘new’ level of interpretation.

[3] Right before Techias Hameisim – resurrection of the dead.

[4] The Bachya bases this on the verse (Daniel 12:2) “Many of those that sleep in the dust of the earth will awake, some to eternal life, others to reproaches, to everlasting reproaches”. He understands the verse to be saying that even regarding the Jews – some will not merit to resurrection.

A Mishnah in Sanhedrin 90a that makes a list of those that will not have a place in the ‘world to
come’ can support this approach. The Rebbe (in a letter 16 Tammuz 1943 – Igros Kodesh vol. 1 pp. 141-153) explains that this Mishnah is referring to the resurrection of the dead.

[Its interesting to note, even those mentioned in that Mishnah have many ways to ‘get back’ their rights to the resurrection.

1). The Talmud ibid 104a says that a righteous son may secure his wicked and undeserving father the rights.

2). The Talmud ibid says that if one’s body underwent disgrace after his death this may atone.

3). Rabbi Moshe ben Maimon – the Rambam (1135-1204) explains (Mishnah Torah Hilchos Teshuvah 3:6-14) that the Mishnah ibid refers to one that doesn’t repent, but one that repents will get his rights back. Rabbi Moshe Alshich (1508-1593) on parshas Shemini and Rabbi Shmuel d’Ouzida of Venice – Medrash Shmuel (16th century) in his introduction to Pirkei Avos say that G-d troubles Himself with correcting the wicked so that they too will eventually merit a share in the World to Come. (Rabbi Schneur Zalman of Liadi – the Alter Rebbe (1745-1812) writes (Shulchan Aruch Adh”z Hilchos Talmud Torah 4:3, Tanya Ch. 39) that every Jew will eventually repent, either in this incarnation or another.

4) The Rebbe (in the letter ibid) makes a detailed analysis of the wording of the Mishnah. He introduces a brand new level of interpretation in the Mishnah. His conclusion is that even if there is a person that did not fulfill any of the above mentioned ‘loop-holes’ – his soul will never the less be resurrected in a different body.]

This interpretation of the Bachya (that the verse in Daniel discussing G-d’s judgment during resurrection applies to Jews as well) is clearly not accepted by most commentaries (see Rashi – Rabbi Shlomo Yitzchaki (1040-1105) on verse Daniel, (Metzudos Dovid and others) they explain that it is referring to the nations of the world - they will be judged, but the Jews – they will not be judged.

The approach of the Bachya can be rationalized based on his approach (Noach 6:12, 11:10) that non-Jews will not merit resurrection. According to that understanding, the verse in Daniel (discussing the resurrection) cannot be referring to the Non-Jews – because that would imply that some non-Jews do get resurrection. Some opine that many non-Jews will be resurrected cf. Rabbi Yitzchok Abarbanel (1437-1508) Maayanei HaYeshuah 11a.