The apocalyptic writers and many rabbis who took a less sober view of the Messianic future expected a new Jerusalem built of sapphire, gold, and precious stones, with gates, walls, and towers of wondrous size and splendor (Tobit xiii. 15, xiv. 4; Rev. xxi. 9-21; Sibyllines, iii. 657 et seq., v. 250 et seq., 420 et seq.; B. B. 75a; Pes. 50a; Pesiḥ. xx. 143a; Pesiḥ. R. 32; Midr. Teh. lxxxvii.; in accordance with Isa. liv. 11 et seq., lx. 10; Hag. ii. 7; Zech. ii. 8). The “new” or “upper Jerusalem” ( ; Ta’an 5a; Ḥag. 12b; Test. Patr., Dan. 5; Rev. xxi. 2, 10; Gal. iv. 26; Heb. xii. 22) seen in visions by Adam, Abraham, and Moses (Syriac Apoc. Baruch, iv. 2-6) will in the days of the Messiah appear in all its splendor (II Esd. vii. 26, x. 50 et seq.; Syriac Apoc. Baruch, xxxii. 4); it will be reared upon the top of all the mountains of the earth piled one upon the other (Pesiḥ. xxi. 144b, after Isa. ii. 2).
This expectation of course includes a “heavenly temple,” “miḳdash shel ma’alah” (Enoch, xc. 29 et seq.; comp. Ḥag.l.c.; Pes. 54, after Jer. xvii. 12). The more sober view is that the Messiah will replace the polluted temple with a pure and holy one (Enoch, liii. 6, xc. 28, xci. 13; Sibyllines, iii. 77b; Psalms of Solomon xvii. 30; comp. Lev. R. ix.: “Coming from the North, the Messiah will erect the temple in the South”). The sacred vessels of the Tabernacle of Moses’ time, hidden ever since, are expected to reappear (II Macc. ii. 4-8; Syriac Apoc. Baruch, vi. 7-10; Tosef., Soṭah, xiii. 1; apocryphical Masseket Kelim; Yoma 52b; Tan., Wayeḥi, ed. Buber, 3; comp. Josephus, “Ant.” xviii. 4, § 1). There will be no sin any more, for “the Lord will shake the land of Israel andcleanse it from all impurity” (Pirḳe R. El. xxxiv. 21, after Job xxxviii. 13). The Messianic time will be without merit [“zekut”] and without guilt [“ḥobah”] (Shab. 151b). Yet “only the select ones will be allowed to go up to the new Jerusalem” (B. B. 75b).