CHAPTER LI THE NEW HEAVENS AND EARTH [73B. i.] RABBAN GAMALIEL said: Just as the New Moons are renewed [ The first editions read: “are sanctified and renewed.” The reference is to the “Benediction pronounced at the beginning of every lunar month.” See T.B. Synhedrin, 42a; Sopherim 25:1, p. 280; Ex. Rab. xv. 24; and cf. T.B. Rosh Ha-Shanah, 24a, and supra, p. 354.] and sanctified in this world, so will Israel [ It is only natural that the authors of the Midrashim should think of Israel in the same way as the Christian writers in all ages think of Christians. Thus Justin Martyr, in his Second Apology, vii., declares that the whole world is preserved only for the sake of Christians.] be sanctified [ Cf. Ezek. 36:23, and T.B. Synhedrin, 90b, on the future life. The Church Fathers also discuss the passing away of the heavens and their renewal, see Methodius, On the Resurrection, viii. f.] and renewed in the future world just like the New Moons, as it is said, "Speak unto all the congregation of the children of Israel, and say unto them, Ye shall be holy: [ The quotation ends here in the MS.] for I the Lord your God am holy" (Lev. 19:2). The sages say: The heavens and the earth are destined to pass away and to be renewed. What is written concerning them? "And all the host of the heaven shall be dissolved, [ This part of the verse is omitted by the MS. and the first editions.] and the heavens shall be rolled together as a scroll" (Isa. 34:4). Just as when a man reads in a scroll of the Torah and he rolls it, [ R.S. b. Adereth in his Responsa, i. ix, and R. Bechai on Gen. 1:22, add here: “again he opens it and reads therein and rolls it together.” This agrees with the reading of our MS. The first editions omit this. The opening of the scroll the first time might be for the purpose of airing the parchment, the second time to find the place which was to be read.] and again he opens it to read therein and he rolls it (together), likewise in the future will the Holy One, blessed be He, roll together the heavens like a scroll, as it is said, "And the heavens shall be rolled together as a scroll" [ R.S. b. Adereth, loc. cit., and R. Bechai, loc. cit., agree here also with the reading in our MS. The text is corrupt in the first editions.] (ibid.); "And the earth shall wax old like a garment" (ibid. li. 6); just as a man spreads out his garment and folds it [ Unless we adopt this reading, which is probably the correct text, we should read: “and shakes it.” The first editions have an abbreviated text.] up, and again he unfolds it || and puts it on and renews it (thereby), likewise the Holy One, blessed be He, in the future will fold up the earth and again will He spread it out and put it in its place like a garment, as it is said. "And the earth shall wax old like a garment" (ibid.).
All its inhabitants shall taste the taste of death [ But they will not really die. Cf. T.B. Synhedrin, 91b.] for two days, when there will be no soul of man or beast upon the earth, as it is said, "And they that dwell therein shall die in like manner" (ibid.). On the third day He will renew them all and revive the dead, and He will establish it [ The first editions and R.S. b. Adereth read: “them.”] before Him, as it is said, "On the third day he will raise us up, and we shall live before him" (Hos. 6:2).
Rabbi Eliezer said: All the host of heaven in the future will pass away and will be renewed. What is written concerning them? "And all the host of heaven shall be dissolved" [ The MS. reads: “yibbôlu” (shall fade away); this does not agree with M.T. The first editions quote from the same verse: “And all their host shall fade away, as the leaf fadeth from off the vine.”] (Isa. 34:4). Just as the leaves fade [ R.S. b. Adereth and R. Bechai agree herewith. The first editions read somewhat differently.] from off the vine and the fig tree, and the latter remain standing as a dry tree, and again they blossom afresh and bear buds and produce new leaves and fresh leaves. Likewise [ The 1st ed. reads: “Likewise all the hosts of heaven in the future will pass away and blossom again, bearing buds and sprouting afresh, and they shall become renewed in their place; to make known that He maketh everything to pass away. Never again will there be famine or plague, as it is said, ‘For, behold, I create new heavens and a new earth’” (Isa. 65:17). The Venice edition agrees on the whole with this text, but adds: “there will not be any more new misfortunes.” R.S. b. Adereth reads “evil” instead of “plague.” In the Messianic Kingdom there will be neither sin nor misfortune.] in the future will all the host of heaven fade away like a vine and a fig tree, and they will again be renewed before Him to make known that there is passing away (which) does not (really) pass away. No more shall there be evil, and no more shall there be plague, [ And then all misfortunes, even death, will cease. See Gen. Rab. 26:6, cf. Assumption of Moses, x. 2, and Methodius, op. cit. ix.] and (there shall) not be the former misfortunes, as it is said, "For, behold, I create new heavens" (ibid. lxv. 17).
Rabbi Jannai said: || All the hosts of heaven pass away and are renewed every day. [ See Singer, p. 128: “Who reneweth in His goodness every day continually the work of the Creation.”] What are the hosts of heaven? The sun, the moon, the stars, and the constellations. [ This line occurs in the MS. only.] Know that it is so. Come and see, for when the sun turns in order to set in the west, it bathes in the waters of the Ocean [ See supra, p. 39; Jalḳuṭ, Isa. § 513; T.B. Pesachim, 94b, and the Pal. Targum to the verse Gen. 19:23. The first editions add here: “like a man who extinguishes his lamp in the midst of the waters, so by the waters of the Ocean the flames of the sun are extinguished.”] and extinguishes the flames of the sun, and no light is left, and it has no flame all night long until it comes to the east. When it arrives at the east it washes itself in the river of fire, [ See T.B. Chagigah, 13b; Ex. Rab. xv. 6, and cf. supra, p. 25.] like a man who kindles his lamp in the midst of the fire. Likewise the sun kindles its lamps and puts on its flames and ascends to give light upon the earth, and it renews every day the work of the Creation. [ See note 2 above.] And thus (it is) until even comes. [ The first editions read: “until it comes to the west.”] At evening-time the moon and the stars and the constellations wash themselves in the river of hail, [ e.g. the light of the moon and stars, which lacks heating power. See Jalḳuṭ on Isa., loc. cit.] and they ascend to give light upon the earth. In the future that is to come, the Holy One, blessed be He, will renew them and add to their light a sevenfold light, [ The first editions add: “like the light of seven days.”] as it is said, "Moreover, the light of the moon shall be as the light of the sun, and the light of the sun [ The quotation ends here in the MS.; in the first editions it ends with the words, “as the light of the sun,” mentioned previously.] shall be sevenfold, as the light of seven days" (ibid. xxx. 26). "In the day" (ibid.). [ The verse continues: “in the day that the Lord bindeth up the hurt of his people, and healeth the stroke of their wound.” The MS. reads: “as the day.”] Like which day? In the day of the redemption of Israel, as it is said, "In the day that the Lord bindeth up the hurt of his people" (ibid.).
Rabban Gamaliel said: The Sabbath burnt offering which they brought || every Sabbath (consisted of) two he-lambs, and the burnt offering for the New Moon which they brought every New Moon consisted of two young bullocks. Two for each occasion, [ Lit. “These two and those two,” i.e. Sabbath and New Moon.] corresponding to what? Corresponding to the two worlds, this world and the world to come. "One ram and one he-goat": [ See Num. 28:11, 15.] just as they [ The Israelites. Our MS. text agrees with that of the Amsterdam and Prague editions. The first editions read: “Just as He is one, so are they one and their God is one.” This seems to be a conflate text.] are a single nation, their God is (likewise) one. "Seven he-lambs of the first year without blemish" (Num. 28:11), corresponding to those who bring their offerings, [ The seven occasions when additional offerings (the Mussaphim) were brought, namely, Passover, Pentecost, Tabernacles, New Year, Atonement, Sabbath, and New Moon. Perhaps the reference is to the seven planets.] to Him who renews them [ “In the future” is added by Luria.] like the New Moons, as it is said, "This is the burnt offering of every month [ The quotation ends here in the MS. and in the first editions.] throughout the months of the year" (ibid. 14).
Rabbi Zechariah said: After [ Our MS. reads “one”; it should be “after (the words) the burnt offering of every month.” The Venice edition reads: “After ‘the New Moon’ what is written?”] (the words) "the burnt offering of every month [ The quotation ends here in the MS.] throughout the months of the year" (ibid.), what is written? "And one [ The MS. omits in this quotation, which is repeated a little lower down, the word “one.”] he-goat for a sin offering unto the Lord" (ibid. 15). For what purpose was the sin offering? When the Holy One, blessed be He, created His world, He created two great luminaries, [ See supra, p. 31.] as it is said, "And God made the two great lights" [ In Luria’s text the word for “lights” is inaccurate as a quotation from the Bible. In the MS. the quotation ends with the word “made.” In the first editions the quotation is continued.] (Gen. 1:16). The one He made larger and the other smaller, and the moon obstinately refused [ On the Midrash see T.B. Chullin, 60b; Midrash Kônen, p. 26; and Rabbinic Philosophy and Ethics, p. 13, and note 1; and cf. Midrash Agadah on Gen. 1:16.] to do the will of its Creator so as to be made smaller; therefore Israel offered on its behalf the he-goat for a sin offering heavenwards as one of the burnt offerings of the New Moon, as it is said, "And one [ The MS. omits again the word “one” in this quotation.] he-goat for a sin offering unto the Lord" (Num. 28:15). What is the meaning of "unto the Lord"? The Holy One, blessed be He, said: This he-goat shall be an atonement for Me, [ The interpretation is due to the fact that only in connection with the sin offering for the New Moon does the Torah say: “A sin offering to the Lord.” See T.B. Shebu’oth, 9a; T.B. Chullin, loc. cit.; and Gen. Rab. 6:3; and cf. Jalḳuṭ, Gen. § 44, quoting Midrash Abkhir.] because I have diminished the (size of the) moon. [ Perhaps the idea underlying this Haggadah is not only the fact that the moon is much smaller than the sun, but also the fact that, unlike the sun, the moon is never constant in its phases as seen from the earth. Perhaps the waxing and waning are referred to in our Midrash. See Singer, p. 129, and supra, p. 31.]
Rabbi Eliezer said: In the future the Temple will be raised up and renewed, as it is said, "Behold, I will do a new thing; now shall it spring forth; [ The quotation ends here in the MS.; it is continued in the first editions.] shall ye not know it?" (Isa. 43:19). || And its gates [ Of the Temple; cf. Isa. 61:4 and Zech. 6:12, 13; Jalḳuṭ, Ezek. § 383.] which are buried in the earth will be renewed in the future and arise every one in its place, and the gate of the inner court which turned to the east. [ The MS. adds: “shall be, etc.”] On the six days of work its doors shall be closed, and on the Sabbath day they are opened by themselves, as it is said, "Thus saith the Lord God: The gate of the inner court [ The quotation ends here in the MS. and in the first editions.] that looketh toward the east shall be shut the six working days; but on the Sabbath day it shall be opened, and in the day of the new moon it shall be opened" (Ezek. 46:1). [ See Ẓohar, Gen. 75b.]
Rabbi Jehudah said: On Sabbath and New Moons Israel stood there, [ In the inner court of the Temple. The first editions add: “and they saw the doors open by themselves and they knew.”] (and they perceived) that the Sabbath day had come, and they sanctified the Sabbath day; [ The first editions add here: “and afterwards the heavenly (ones, i.e. angels) do likewise.” This reading is exceedingly interesting, as it seems to be a parallel to the Book of Jubilees ii. 18: “And all the angels of the presence, and all the angels of sanctification, these two great classes—He hath bidden us to keep the Sabbath with Him in heaven and on earth.” The sanctification of the Sabbath is not the same as the sanctification of the New Moon. See T.B. Bezah, 17a; and T.B. Ḳiddushin, 37a.] and so also on the New Moons the Israelites were standing there and saw the doors opening by themselves, [ See Jalḳuṭ, loc. cit.: “Israel will stand.” There is no tradition to support the saying of R. Jehudah as to the part attributed to the people in proclaiming the New Moon. This function was in the hands of the Synhedrion or the Nasi. See supra, Chapter VIII., on the intercalation of the month.] and they knew that in that hour it was New Moon, and they sanctified the New Moon, [ The first editions read here: “They sanctified the New Moon, and afterwards in the heavenly regions, because the sign of the beginning of a New Moon (was known) to the children of Israel.” The Venice text continues: “Since they stood there and saw the doors open by themselves they knew that the Shekhinah of the Holy One, blessed be He, was therein, as it is said, ‘O Lord God of hosts, who is a mighty one like unto thee, O Lord?’ (Ps. 89:8); (and it is said: ‘And the Lord) said unto me, This gate shall be shut’… ‘for the Lord, the God of Israel, hath entered in by it; therefore it shall be shut’” (Ezek. 44:2). The first editions have a corrupt text here, the portions in brackets are wanting.] and afterwards (this was done) among the heavenly ones. Therefore Israel sanctifies the New Moons first in the lower regions (on earth) and afterwards (it is sanctified) in the heavenly regions, because they [ The doors moved by the presence of the Shekhinah.] have defined the beginning of the Molad of the Moon in the presence of Israel, who saw the doors open by themselves, and they knew that the Shekhinah of the Holy One, blessed be He (was therein [ In the MS. there is a lacuna; the first editions read: “was therein.”] ), as it is said, "For the Lord, the God of Israel, hath entered in by it" [ The Hebrew for “by it” might be rendered “therein.”] (ibid. xliv. 2). Forthwith they [ The people of Israel.] fall down and prostrate themselves before their God. So it was in the past and so will it be in the future that is to come, as it is said, "And the people of the || land shall worship [ The quotation ends here in the MS.; it is continued in the first editions.] at the door of that gate before the Lord in the Sabbaths and in the New Moons" (ibid. xlvi. 3). [ There were thirteen gates in the Temple, and the people prostrated themselves thirteen times. See Sheḳalim vi. 1.]
Rabbi [ The first editions read: “Rabbi Jonathan.”] said: Is it not written, "There is no new thing under the sun" (Eccles. 1:9)? The (sages) said to him: [ The Venice edition and Luria’s text read: “He said to him.” It should be: “the sages said to him,” that there was an exception to the saying of Solomon that “there was nothing new under the sun,” namely, the righteous, who were destined to be renewed.] The righteous and all their works will be renewed, but the wicked will not be renewed and "no new thing" shall be given to them, (even) to all who worship and trust under the sun, therefore it is said, "There is no new thing under the sun" (ibid.).
Rabbi Phineas said: In the future the waters of the well will ascend from under the threshold of the Temple, and they will overflow and bubble [ The first editions read: “and will fructify.” Jalḳuṭ, Ezek., loc. cit., reads “umephakin”: “The waters of the well in the future shall rise up from under the threshold of the Temple, and shall ooze and bubble and go forth in twelve streams.” See also Jalḳuṭ, Josh. § 15, and Jalḳuṭ, Zech. § 579. Jalḳuṭ, Ezek., loc. cit., says that this water of the well “will go forth in three parts.” See Wisdom xix. 7 on the narrative of the Exodus. Cf. supra, pp. 70, 330, on the twelve paths in the Reed Sea.] over and issue forth and become twelve streams corresponding to the twelve tribes, as it is said, "And he brought me back unto the door of the house; and [ The quotation commences here in the MS.; in the first editions the preceding clause is given.] behold, waters issued out [ The quotation ends here in the MS.; in the first editions the quotation ends with the word “house,” and they add the concluding part beginning with the words: “from the right side.”] from under the threshold of the house eastward, for the forefront of the house was toward the east: and the waters came down from under, from the right side of the house, on the south of the altar" (Ezek. 47:1). Three (streams) towards the south to pass through them up to the ankles, and three (streams) towards the west to pass through them up to the knees, as it is said, "When the man [ The first editions read here “the sun”; the M.T. has “the man”; both editions omit “and he caused me to pass,” which occurs in the M.T. and in the MS. This variation of the texts proves the dependence of the Venice text upon that of the first edition.] went forth eastward with the line in his hand, he measured a thousand cubits, and he caused me to pass through the waters, waters that were to the ankles. Again he measured a thousand, and [ In the MS. the quotation begins here.] he caused me to pass through the waters, waters that were to the knees" (ibid. 3, 4). [ The first editions add here: “There were three (streams) towards the north to pass through them up to the loins, as it is said, ‘And he measured a thousand cubits and caused me to pass through the waters, waters that were to the loins’” (Ezek. 47:4). In this verse also there are two variations of the M.T., and both occur alike in the first edition. The variations are printed in italics.] And three (streams) towards the east to pass through them up to the neck, for the neck is the extremity of the body, as it is said, "And he measured a thousand cubits, and [ In the MS. the quotation begins here.] he caused me to pass through the waters that were to the extremity" [ אפסים, R.V. renders “ankles.” See Tosephta Sukkah 3:3, pp. 195 f.; cf. T.B. Joma, 77b; and Targum on Ezek. 47:3, which also renders this word by קרסולים.] (ibid. 3). And (the waters) descended to the brook of Kidron, and they rose higher than in "the stream, [ See Jalḳuṭ on Ezek. loc. cit.] that I could not pass through" (ibid. 5), as it is said, "For the waters were risen, waters to swim in, a stream that could not be passed through" [ The last word in the quotation in our MS. differs from the M.T.] (ibid.). And the waters are drawn (thence), and they flow down to the fords of the Jordan, [ Jalḳuṭ, Ezek. loc. cit., reads: “to the fords of Jericho.”] as it is said, "And they shall go down into || the Arabah" (ibid. 8).
Every field and vineyard which did not yield fruit, people water [ The entire chapter seems to refer to the future, therefore the verb should be rendered as though it were the future tense: “will water.”] them with those waters and they yield fruit, as it is said, "And it shall come to pass, that every living creature which swarmeth, in every place whither the rivers come, shall live [ The quotation in the MS. begins with the words “for these waters,” and ends with the word “thither”; the first editions begin the verse and end with the word “swarmeth.”] … for these waters are come thither, that all things may be healed and live" (ibid. 9). Then (the waters) enter the Salt Sea and they heal it. [ See Sheḳalim vi. 3. Another reading is given by Jalḳuṭ, Ezek. loc. cit., “and they extract from them” (the salt thereof); the first editions read: “and they cover it.”] And [ The first editions read: “as it is said: ‘Then said he unto me, These waters issue forth from the eastern regions.’” The whole verse might be read with advantage in order to follow the trend of the Midrash.] the waters "shall go towards the sea,… and the waters shall be healed" (ibid. 8). And there they generate all kinds (of fish). The Scripture text (here) gives a general rule concerning the fish, that they will be as sweet as Manna. [ Perhaps the MS. reads: “like Manna.” The first editions read for this sentence: “And they produce all kinds of fish in the great sea (ocean), as it is said: ‘Their fish shall be after their kinds, as the fish of the great sea, exceeding many’ (Ezek. 47:10). And they are sweetened.” For the last word Luria suggested: “they are moved.” In view of the text preserved in our MS. the reading in the first editions is not to be rejected.] They ascend in the stream as far as Jerusalem, and there they are caught in its nets, [ The first editions read: “in their nets.”] as it is said, "And it shall come to pass that [ The MS. adds here “Ki,” which does not occur in M.T.] fishers shall stand by it" (ibid. 10). It is written, "They shall stand by it." [ “And be caught there.” The first editions add: “‘From En-gedi even unto Eneglaim shall be a place for the spreading of nets’” (Ezek. 47:10).]
There upon the bank of the stream grow all kinds of trees bearing according to their kind. [ The first editions read: “were growing all kinds of trees bearing fruit according to their kind, as it is said. ‘By the river upon the banks thereof shall grow’” (Ezek. 47:12).] By the river they shall stand, "upon the banks thereof on this side and on that side" (ibid. 12). Every month they bring forth new fruit, as it is said, "It shall bring forth new fruit every month" (ibid.). [ See Num. Rab. 21:22, and Jalḳuṭ, Ezek. loc. cit.] Some of them are for food and others are growing, as it is said, "Because [ The quotation in the MS. begins here and ends with the word “sanctuary.” The first editions continue to the end of the verse. The idea seems to be: The waters will be drawn from the Dead Sea and flow through the brook Kidron to Jerusalem. The reading in our MS. is considerably shorter than in our printed texts.] the waters thereof issue out of the sanctuary: and the fruit thereof shall be for meat, and the leaf thereof for healing" (ibid.).
Every man who is ill and bathes in those waters, will be healed, as it is said, "In every place whither the rivers come, he shall live [ The quotation ends here in the MS. and in the first editions.] … and every thing shall live whithersoever the river cometh" (ibid. 9). Every man who has a wound will be healed by taking of their leaves [ And by using them as a plaster. See T.J. Sabbath 7:2. 10c, and Jalḳuṭ, Ezek. loc. cit.] and applying them to his wound, as it is said, "And the fruit thereof shall be for meat, and the leaf thereof for healing" (ibid. 12). What is the meaning of "for healing"? Rabbi Jochanan said: For a laxative; || suck its leaves and one's food is digested. [ See Sheḳalim vi. 5; Cant. Rab. to Cant. 4:12; and Jalḳuṭ, Ezek. loc. cit.]