10

Yeshayahu 65:17 (66:22):

"כִּי־הִנְנִי בוֹרֵא שָׁמַיִם חֲדָשִׁים וָאָרֶץ חֲדָשָׁה וְלֹא תִזָּכַרְנָה הָרִאשֹׁנוֹת וְלֹא תַעֲלֶינָה עַל־לֵב׃ "

writes about a new heaven and earth. Although I’m not sure what this means, I find these words somewhat strange, because there are some verses which indicate the possibility that these won’t pass away. For example David says in a psalm (37:29): “The righteous will inherit the land, and dwell in it forever.” Again Asaph says: “..like the earth which He has founded forever (psalm 78:69).” Kohelet 1:4 says: “the earth endures forever.”

Besides this I always thought heaven and earth were called upon as witnesses, as these would endure forever.

So shouldn’t we understand ‘new’ to mean ‘renewed’? Or does it has any other meaning?

1
  • 1
    Consider Yeshayahu 54:10 that the mountains will give out, and 51:6 that the heavens will dissolve like smoke, and the ground will wear out like a garment.
    – DonielF
    Sep 28, 2018 at 14:11

3 Answers 3

1

I think Even Ezra in place clearly supports your thinking:

"... והנכון כי השמים הם הרקיע, והשם יחדש אויר טוב שיהיו בני האדם בריאי' בגופם, ויחיו שנים רבות, וגם יוסיף בכח הארץ, והנה היא חדשה, ...: "

Interestingly, the Posuk says "בורא", which does mean something new and non-existing so I think everything's possible (Remember Rambam the end of Melachim - "we won't know until it will happen").

0

See the Rambam's Moreh Nevuchim 2(29) https://www.sefaria.org/Guide_for_the_Perplexed%2C_Part_2.29?lang=bi who explains this verse and many others, each according to its context. He does not believe that they mean that the world comes to an end.

0

Per Tikunei Zohar it means destroyed with the wiping out of the wicked and then immediately rebuilt for HK"BH does not (permanently) destroy the work of His hands BBY"A

Also see daf 51b the Song that will be aroused when this happens when the wicked are wiped out is Y YK YKW YKWK four kinds, four "types" which you cannot say now but Saba revealed the Petek and said to say Na Nach Nachma Nachman now, and all this is like in the first Redemption as it's written, Az Yashir Moshe etc. Z"yaa Happy 7 Adar

Tikunei Zohar daf 76a

He (Rashbi) replied to him: Saba, Saba! But behold how useless graves are, so now if the body is destroyed on what will the Nefesh rise at Revival of the Dead? For behold it's certain the body is destroyed and it's said that it's destroyed from both worlds, and behold it goes down to be discarded/forgotten, for there it's discarded forever. If so, how useless are graves!

אמר ליה סבא סבא, והא כמה קברין למגנא, והא אם גופא אתאביד על מה תקום נפשא לתחיית המתים דהא ודאי גופא אתאביד ואתמר דאתאביד מתרין עלמין והא נחית לנשייה דתמן אתנשי לדרי דרין, אם כן כמה קברין למגנא:

Rather, the Holy Blessed One does not change the work of His hands. For certainly this world and the Coming World, which are heaven and earth, they are the Holy Blessed One's, and of them David said, "The heavens are heavens of H'." Earth, "I will walk my way before H' in the land of the living" - and of them it's said, "This world and the Coming World (shine) in the name of YKW"K, behold it's the scripture Y"ismechu H"a-shamayim W"e'tagel H"a-aretz/ The heavens will rejoice and the earth will be revealed-joyful - When? When it will be said of the heavens and earth of the S-M and the Serpent that (Isa. 51:6), "the heavens will vanish away like smoke and the earth will wear away like a garment" - and then after He obliterates them and destroys these ministers that are upon them, immediately the Holy Blessed One will renew/regenerate the Heavens and Earth, which will be eliminated due to those wicked agents; behold it's the scripture, "For as the new heavens and the new earth that I make" etc. - and it's all in order that the work of His hands not be destroyed: because those ones are Neshamot and bodies that do not lose out from both worlds, whilst these are wealthy in the Exile, since this is their world.

אלא ודאי קודשא בריך הוא לא ישני עובדי ידוי, דודאי עלמא דין ועלמא דאתי דאינון שמיא וארעא דקודשא בריך הוא אינון, ועלייהו אמר דוד השמים שמים לה', ארעא אתהלך לפני ה' בארצות החיים, עלייהו אתמר עלמא דין ועלמא דאתי בשמא דיקו"ק (אתנהרן), הדא הוא דכתיב י"שמחו ה"שמים ו"תגל ה"ארץ, אימתי בזמנא דאתמר לגבי שמים והארץ דסמא"ל ונחש, כי שמים כעשן נמלחו והארץ כבגד תבלה, ולבתר דימחי לון וישצי לאלין ממנן דעלייהו, מיד יחדש לון קודשא בריך הוא לשמיא וארעא, דיתמחון בגין אלין ממנן בישין, הדא הוא דכתיב כי כאשר השמים החדשים והארץ החדשה אשר אני עשה וגומר, וכלא בגין דלא ישתצון עובדי ידוי, דאינון נשמתין וגופין דאתאבידו מתרין עלמין, ואלין עתירין דבגלותא, בגין דהאי עלמא איהו דילהון:

But the poor ones of the Tzaddikim, their good belongs to those good worlds (o.v. those worlds which are good works), in which the two Torot were created, the Written Torah and the Oral Torah, for their reward is in that place. But to the bottom of the land of the living, unto there are the bodies and holy Neshamot that were created in the name of H', and the body of Moshe of which it says, "His eye did not dim nor did his moisture depart" - from that place was he, and on account of it [his body] he would beg Mercy that he not die and be cast out from there, and not into a body of this world that is called "sandal" relative to him, of which it says, "Remove your shoe from your foot."

אבל מסכני דאינון צדיקיא, טובא דילהון לאינון עלמין (נ"א דאינון עובדין) טבין, די בהון אתבריאו תרי תורות אורייתא דבכתב ואורייתא דבעל פה, דאגרא דלהון תמן ובגין דלתתא דארץ החיים, תמן גופין לנשמתין קדישין דאתבריאו בשמא דה', וגופא דמשה דאתמר ביה לא כהתה עינו ולא נס לחה מתמן הוה, ובגיניה הוה איהו בעא רחמי דלא ימות ויפוק מניה, ולא על גופא דהאי עלמא דאתקרי סנדל לגביה, דעליה אתמר ליה של נעלך מעל רגלך:

You must log in to answer this question.

Not the answer you're looking for? Browse other questions tagged .