89. Rabbi Yesa opened the discussion saying, "And Hashem gave Solomon wisdom, as he promised him: and there was peace between Hiram and Solomon..." (I Melachim 5:26). "And Hashem gave Solomon wisdom:" This is what we learned that during the days of King Solomon, the moon, DENOTING MALCHUT, remained in its fullness; THEN MALCHUT IS CALLED CHOCHMAH, AS MENTIONED. And He gave it to Solomon "as he promised him," MEANING as was said to him, "Wisdom and knowledge are granted to you" (II Divrei Hayamim 1:12).

91. We have learned that Rabbi Yitzchak said in the name of Rabbi Yehuda: SOLOMON sent TO HIRAM a demon that lowered him to the seven chambers of Gehenom, and then raised him up. Then, he sent him letters daily until he repented FROM HIS DEEDS, and thanked Solomon ABOUT THIS. We have learned that Solomon inherited the moon, DENOTING MALCHUT, in all its aspects, BOTH CHOCHMAH AND CHASSADIM, for he ruled over all this with his wisdom. Rabbi Shimon bar Yochai ruled with his wisdom over mankind, and all those that rise to his level only rise to perfect MALCHUT with him.

145. "And he shall go out to the altar that is before Hashem, and make atonement for it" (Vayikra 16:18). Rabbi Yehuda opened the discussion saying, "A psalm of Asaf. El, Elohim, Hashem, has spoken, and called the earth from the rising of the sun to the going down thereof" (Tehilim 50:1). We have learned that 1,550 tens of thousands of singers sing to the Holy One, blessed be He, with the first light of day, and 1,548 with the FIRST LIGHT OF moon, MEANING NIGHT. Another 1,590 tens of thousands SING PRAISE at the time of twilight.

196. We have learned that from the new moon, MEANING ROSH HASHANAH (THE JEWISH NEW YEAR), the books are opened and the judges judge. The courts start to judge daily until that day known as the ninth day of the month. On that day, all judicial decisions go up to the judge. They prepare a supernal throne of Mercy for the Holy King. On this day, Yisrael need to rejoice in joy before their Master who will on the second day be sitting on His throne of Mercy for them, His throne of absolution MEANING FORGIVENESS OF SINS.

263. Every Shabbat and new Moon, NEFESH, RUACH, AND NESHAMAH join and clothe themselves together until they are united to come forth and bow before the most high King. Afterwards, they return to their positions. This is the essence of the verse, "And it shall come to pass, that every new moon, and every Shabbat, shall all flesh come..." (Yeshayah 66:23).

366. Such a man, with every NEW moon, becomes defective and she never gives up with him. With the renewal of the moon, NAMELY THE START OF THE NEW MONTH, Lilit goes out, visits all THE CHILDREN in her care and jests with them. That person is then defective at that time. Fortunate are the just, who sanctify themselves with the sanctity of the King. About them, it is written, "And it shall come to pass, that every new moon, and every Shabbat..." (Yeshayah 66:23).

406. Rabbi Shimon said: The Holy One, blessed be He, said, 'Bring atonement before Me on the New Moon,' BECAUSE I HAVE REDUCED THE MOON, MALCHUT. "Before Me" surely MEANS ON MY BEHALF, in order to remove the serpent FROM NURSING FROM MALCHUT, and to perfume the one who needs to, NAMELY MALCHUT. "Before (lit. 'upon') Me" TO BE EXPLAINED, as "Serafim stood above him" (Yeshayah 6:2), WHICH DOES NOT MEAN OVER HIM, HEAVEN FORBID, BUT FOR HIS SAKE AND FOR HIS GLORY. HERE TOO, "UPON ME" IS TO BE EXPLAINED AS 'FOR MY SAKE.' Therefore, it is written regarding Korah, "Who are gathered together are against (lit. 'upon') Hashem" (Bemidbar 16:11), WHICH ALSO MEANS "FOR HASHEM," MEANING for them, BECAUSE OF THE SIN OF KORAH AND HIS CONGREGATION, someone was awakened from their side, MEANING THE OTHER SIDE, TO BLEMISH HASHEM. Also here, "Bring before Me your atonement" upon Me literally, MEANING FOR MY SAKE AND FOR ME, in order that MALCHUT will have fragrance and the serpent will pass from her and not be found where it dwelt, MEANING IN A PLACE OF LACK DUE TO THE DIMINISHED MOON. What is all this for? Because I reduced the moon, NAMELY MALCHUT, and he who should not has sway over her. Hence, "also you shall not approach to a woman in the impurity of her menstrual flow" (Vayikra 18:19), AS IN THE ADJACENT PARAGRAPH.

408. Rabbi Shimon said: It is written, "And it shall come to pass, that every new moon, and every Shabbat..." (Yeshayah 66:23). HE QUESTIONS: Why are they compared, MEANING WHY ARE BOTH CONSIDERED TOGETHER IN THE VERSE? HE ANSWERS: All pertain to one level and the one is united with the other. SHABBAT, BEING ZEIR ANPIN, IS UNITED WITH THE NEW MOON, DENOTING MALCHUT. There is no joy of one in the other, WHEN THEY ARE NOT UNITED. Only when Atika Kadisha, KETER, is revealed TO THEM, is there universal joy. We have learned that it is written, "A psalm, a poem for the Shabbat day" (Tehilim 92:1). It is expressly for the Shabbat day, ZEIR ANPIN, THE SECRET OF THE SHABBAT DAY, denoting the praise which the Holy One, blessed be He, recites. Then is found joy and an additional soul, due to the fact that Atika was revealed and the union OF ZEIR ANPIN AND MALCHUT is occurring.

409. It is the same with the renewal of the moon, MEANING AT THE NEW MOON. The sun, DENOTING ZEIR ANPIN, shines on it with the joy of the light of Atika above. For this reason, the sacrifice of the New Moon is above in order to bring fragrance to all, and joy should be prevalent in the world. Therefore, 'bring atonement before Me.' This wording is literal IN ORDER TO AWAKEN THE UNION.