Writings of Rabash, “The Consecration of the New Moon”: The concept of the moon indicates Malchut, the idea of accepting the yoke of the kingdom of Heaven. It was difficult for Moses to tell the people of Israel that they should accept the yoke of the kingdom of Heaven while they felt its concealment. And common sense tells us that if he had come to the people of Israel with some kind of revelation of divinity, they would have accepted the kingdom of Heaven. Then there would have been room to talk with them.

But the moon must specifically be blessed, not when it is full, but at the new moon, when it is not evident how it receives the light of the sun, when it doesn’t shine. And then it is time for us to sanctify it. That is, a person must accept the yoke of the kingdom of Heaven upon himself during the lowest phase, and say that it is even in this state, which cannot be any lower, entirely above reason, without intellectual and emotional support, where he builds his foundation.

A new moon, which must be blessed, symbolizes Malchut that has nothing of its own, meaning our substance, a human being who receives everything from outside. It is precisely when I feel that nothing depends on me—this is the most blessed state for which I need to be grateful. I no longer rely on my power, like the new moon that is temporarily totally invisible.

The moon begins to shine only in the middle of the month, and not with its own light, but with light reflected from the sun; that is, the moon depends entirely on the sun—precisely as a person depends on the Creator. It is necessary to connect yourself completely with the upper force, understanding that everything is done only to help the Creator to be revealed to the created being, and for this revelation it is necessary to reach equivalence of form.

To reach the full moon that shines like the sun, that is, to become the human being similar to the Creator, I must accept all of His properties and embed them within me so that “darkness will shine like the light.” Then I will discover that I have all the necessary parameters, I only have to use them correctly, and that’s why I need the Light that Reforms.

Therefore, I bless specifically the beginning of the month, when the complete restriction is in effect, and my nature is not revealed in any way. This makes it possible for me to reveal myself only to the degree that I am identical with the Creator. If my desire to receive were more apparent, I would not be able to begin this work.

But as long as the desire is restricted, I can work on attracting the Light that Reforms to myself. And as I work and advance, the desire becomes more revealed, constantly showing me new strata of my incompatibility with the Creator: These are my attempts to use all kinds of desires, thoughts, and intentions that do not suit the good relationship with which the Creator turns to me.

I bless the restriction of my desire to receive and the possibility to receive a screen on it; after that I gradually open this desire to the degree that I am ready to control it and use it to bestow to the Creator so as to be like Him. In this way I bless this whole renewal (Chidush), my new state, the new “month” (Chodesh), and gradually begin to build my spiritual Partzuf: This consists of the ten Sefirot of the Rosh, ten Sefirot of the Toch, and ten Sefirot of the Sof, a total of 30 Sefirot, 30 days of the month.
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From the 1st part of the Daily Kabbalah Lesson 4/24/13, Writings of Rabash

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