When a person applies himself in Torah study, he thinks of new insights. These new insights stand before God, who creates from them a new heaven and a new earth. Through Torah the entire world is renewed, and it is from these new Torah ideas that God constantly creates the heavens and the earth.

New insights into Torah are referred to as the “new heavens and new earth”:

Rabbi Shimon began: How much must a man engage in Torah study day and night, for the Holy One, blessed be He, listens to the voices of those who are involved in Torah study, and from any new insight gleaned from the Torah by the one engaged in its study, He fashions a [new] firmament…. Similarly, each and every matter of wisdom stands in its entirety before the Ancient One, and He calls them “new heavens,” renewed heavens, hidden, of the secrets of the higher wisdom. All those other new Torah insights stand before the Holy One, blessed be He, and they ascend and become the land of the living, then descend and crown one land, and everything becomes renewed and a “new earth” from that new Torah insight.

From new Torah insights God fashions a new heaven and earth:

Concerning this it is written: “For just as the new heavens and the new earth that I make will remain before Me – the utterance of the Lord – so your descendants and your name will remain” (Isaiah 66:22). It is not written “I made,” but “I make.” He constantly creates [a new heaven and earth] from the new insights and secrets of the Torah. (Zohar, Introduction 4:1)

No day is like the one that preceded it. Every day God renews the Torah, through which He creates the entire universe. One is therefore always able to establish a new connection to Torah that never existed before.

The Holy One, blessed be He, renews the act of creation every day, and the Torah is called “the act of creation,” for through Torah the worlds were created, as is known. The Holy One, blessed be He, is constantly creating anew. It follows that no day is similar to another. Every day [brings the possibility of] clinging and connecting to a new Torah, namely, the new Torah insights that were created today and were not present yesterday. The uniqueness of today has never yet existed. (Rabbi Menaĥem Naĥum of Chernobyl, Me’or Einayim, Ki Tisa, s.v. vayiten el Moshe)