The King and the Moon: Shemot Raba 15:26

One of the most elegant rituals of Jewish prayer is 'Kiddush Levanah,' said some time after the new moon outdoors when the Moon is visible.  The liturgy connects the increase of the Moon to the restoration of Israel's monarchy, as well as the tradition that the Moon and Sun were once equally bright:

May it be Your will, G-d my L-rd and fathers' G-d, to complete the deficiencies of the moon, and may it be completely undiminished.  Let the light of the Moon be like the light of the Sun, as was the case during the seven days of Creation, before the Moon's light was reduced... and bring to pass what is written:  "They shall seek the L-rd their G-d and David their King, Amen!

I always wondered about other texts that connected moonlight to Israel's monarchy.  The book 'A River Flows from Eden' by Melila Hellner-Eshed led me to one.

Before the Holy One Praised be G-d took Israel out from Egypt, G-d let Israel know through a hint that they would only achieve a monarchy after thirty generations... the Moon is a 30 day cycle, and your monarchy will be the 30th generation.  The Moon begins to shine on the first of the month of Nisan, and increases until it's disk is full on the 15th, and then the Moon's light decreases until it is not visible on the 30th of Nisan.  So to is the case with Israel.  There were 15 generations from Abraham to King Solomon.  Abraham began to shine...  when King Solomon came, the disk of the Moon was full.

Problematic and Beautiful: Sukkot 45b

This text is both beautiful and problematic.  It is difficult not to read it as surprisingly, even shockingly Christian.  A famous sage also sounds egotistical.  

Hizkiah taught that Rabbi Shimon Bar Yochai said, 'I can make the the entire world exempt from Judgement, from the day I was created until now.  If my son Eliezer were with me, we could expempt the entire world from Judgement since the world was created until now.  With Yotam ben Uziah [a king known for his humility] we could exempt the world from Judgment from the beginning to the end of creation.'

Hizkiah taught that Rabbi Shimon Bar Yochai said, 'I have seen exalted people [Rashi says, those who receive the divine presence], and that there are few of them.  If there are 100, me and my son are among them.  If there are two, it is me and my son.'

[The Gemara asks] are there really so few?  Did not Rava teach that 8,000 people dwell before the Holy One, Praised be G-d...?

There is no contradiction between Rava and Rabbi Shimon Bar Yochai.  Rava referred to the 8,000 who see G-d through a obscure lens, while Rabbi Shimon Bar Yochai taught about the few who see G-d through a shining lens.

[The Gemara asks] but can there be so few people who see G-d through a shining lens?  Abbaye taught, 'There are at least 36 righteous people who receive the divine presence every day.'  How could there only be two?

There is no contradiction between Abbaye and Rabbi Shimon Bar Yochai.  Abbaye taught regarding those who must seek permission to receive the divine presence, while Rabbi Shimon Bar Yochai taught regarding those who do not need permission.