The Moon's Light

(21) So the LORD God cast a deep sleep upon the man; and, while he slept, He took one of his ribs and closed up the flesh at that spot. (22) And the LORD God fashioned the rib that He had taken from the man into a woman; and He brought her to the man. (23) Then the man said, “This one at last Is bone of my bones And flesh of my flesh. This one shall be called Woman, For from man was she taken.” (24) Hence a man leaves his father and mother and clings to his wife, so that they become one flesh.

(16) God made the two great lights, the greater light to dominate the day and the lesser light to dominate the night, and the stars.

Rabbi Shimon ben Pazi raises a contradiction between two verses. It is written: “And God made the two great lights” (Genesis 1:16), and it is also written in the same verse: “The greater light to rule the day, and the lesser light to rule the night,” indicating that only one was great. Rabbi Shimon ben Pazi explains: When God first created the sun and the moon, they were equally bright. Then, the moon said before the Holy One, Blessed be He: Master of the Universe, is it possible for two kings to serve with one crown? One of us must be subservient to the other. God therefore said to her, i.e., the moon: If so, go and diminish yourself. She said before Him: Master of the Universe, since I said a correct observation before You, must I diminish myself? God said to her: As compensation, go and rule both during the day along with the sun and during the night. She said to Him: What is the greatness of shining alongside the sun? What use is a candle in the middle of the day? God said to her: Go; let the Jewish people count the days and years with you, and this will be your greatness. She said to Him: But the Jewish people will count with the sun as well, as it is impossible that they will not count seasons with it, as it is written: “And let them be for signs, and for seasons, and for days and years” (Genesis 1:14). God said to her: Go; let righteous men be named after you. Just as you are called the lesser [hakatan] light, there will be Ya’akov HaKatan, i.e., Jacob our forefather (see Amos 7:2), Shmuel HaKatan the tanna, and David HaKatan, i.e., King David (see I Samuel 17:14). God saw that the moon was not comforted. The Holy One, Blessed be He, said: Bring atonement for me, since I diminished the moon. The Gemara notes: And this is what Rabbi Shimon ben Lakish says: What is different about the goat offering of the New Moon, that it is stated with regard to it: “For the Lord” (Numbers 28:15)? The Holy One, Blessed be He, said: This goat shall be an atonement for Me for having diminished the size of the moon.

(22) How long will you waver, O rebellious daughter? For the LORD has created something new on earth: A woman surrounds a man.

May it be your will Hashem my God and God of my fathers, to restore/complete the blemish of the moon and that there should no longer be any diminishment. And may the light of the moon be like the light of the sun and like the like of the seven days of creation as it was before it's diminishment. As it says, "the two great lights". And may it be made real and lasting within us that which is written "And they sought Hashem their God and of David their King", amen.

Sevenfold the light of seven days, seven times seven sevens like the light of the seven days, this is forty nine sevens that rise to 343 (7x7x7=343)

(2) Come, beloved to greet the bride! Let us receive the Shabbat.

And the light of the moon shall. Most of the commentators explain this verse towoard the future, and there are those that interpret it just at it sounds and they are not correct, and there are those that interpret it as a parable to all the good that will be in the future days of the Messiah, and that is correct, but it is possible to interpret it also as a parable to the days of Hezikaya since they were very good after the defete of the Assyrian kingdom and the salvation from it was great, and just as tribulation and darkness happen,

(1) And there was the light of the moon. It is also possible to interpret a verse in the days of Chizkiyahu that they will have a great favor after the death of the Assyrian camp and the salvation from it was great, and as the reader of the tribulation Darkness and darkness, as the sun and moon say, and the stars gathered their wolves, and the verses similar to them, so shall the light be called light, as it says to the Jews, it was light and joy not that the sun and the light of the moon were added to them but salvation is the light, and that no more will be drawn and your thigh will not gather again. , And seven times many great lights, such as seven times will be established Kain, R. Vlkim many not two times (7) As for seven, the seven shall come to be alone, for the arithmetic of seven and seven shall come to increase the arithmetic; For seven and seven shall come to increase the arithmetic, as seven shall fall righteous and arise, seven as your sins, and similar to them: (2) as the light of the seven days. For example, the light of the seven days of the week will be as one plus one over the other; And in the days of Chizkiyahu after the death of the Assyrian camp, and in the matter of these parashiyot before these coming verses, and in the days of Chizkiyahu after the death of the Assyrian camp, And after them the matter will be seen in the days of Chizkiyahu, as well as the opinion of the great Rabbeinu Moshe Maimon, and the interpretation as the light of the seven days, the seven days of the dedication of Shlomo: