Comentario citado sobre Isaías 54:5

On the first day of the second month in the second year. The significance of this date that is written here is explained in the Midrash Tanchuma (5): It is compared to a king who married a woman but did not write a ketubah [marriage contract] for her, etc. Later, he found a poor woman of good lineage and wrote her a ketubah with a specific date, etc. See the full text of the Midrash in Yalkut (684).
The author of this Midrash believes that the day of the Giving of the Torah was the day of betrothal, for the Holy One, blessed be He, betrothed Israel through this Torah. As it is written Moses commanded us the Torah, an inheritance [morasha] of the congregation of Jacob (Deuteronomy 33:4), and our Sages interpreted (Pesachim 49b) morasha as “me’orasa” [betrothed]. And know that it does not say “betrothed to the congregation of Jacob,” but rather “betrothed the congregation of Jacob,” meaning that the congregation of Jacob is betrothed to the Holy One, blessed be He, through the giving of the Torah, which is like a wedding ring, as it is written For your Maker is your husband (Isaiah 54:5).
And indeed we find that our Sages (Tanchuma Ki Tisa 16) compared the union of Israel with the Holy One, blessed be He, to the union of a bride with a groom at two times. The first is at the time of the Giving of the Torah, as it is said And He gave to Moses, when He had finished [k’chaloto] speaking with him (Exodus 31:18), written without the letter vav, implying that the Torah was given over like an adorned bride [kallah] with 24 books. The second is on the day of the dedication of the Tabernacle, as it is said And it came to pass on the day that Moses finished [kalot] setting up (Numbers 7:1). Rashi explained that on the day the Tabernacle was set up, Israel was delivered to the Holy One, blessed be He, like a bride to a groom. This teaches that the Giving of the Torah was the time of betrothal, and the day the Tabernacle was set up was the time of marriage, as the beauty of a man to dwell in a house (Isaiah 44:13), as understood from the language of “delivered,” meaning to a shared dwelling place. And in between was about 10 months, as it is said Let the maiden remain with us for days or 10 (Genesis 24:55), which means 10 months that are given to a virgin as time between betrothal and marriage to adorn herself with the 24 types of adornments mentioned in Isaiah (3:18-24).

The verse also contains an allusion to the כנסת ישראל, the Jewish people as a conceptual entity. We find that this term is applied to women in such verses as Isaiah 54,5: כי בעליך עושיך, "for He who has made you will espouse you;" the prophet also continues: ואשת נעורים, "and the wife of your youth;" the prophet Hoseah describes the relationship of G'd and כנסת ישראל in Hoseah 2,21: וארשתיך לי לעולם, (G'd speaking to His bride) "I will betroth Myself to you forever, etc." Isaiah 50,1: "where is the bill of divorce I have given you?" There are more such verses to be found scattered throughout the Books of the Prophets. וילדה זכר, "and she gives birth to a male child, etc." when viewed from a moral-ethical vantage-point, the Torah reveals that when the מזריע the initiative for the husband-wife relationship with G'd originates with the Jewish people, the כנסת ישראל, then the product of such an initiative will be a male child, זכר, the entire nation will attain the highest spiritual level. The word זכר, male, is hyperbole for the highest moral-ethical achievenment. In Sanhedrin 98 and Shemot Rabbah 15 the superiority of the ultimate redemption to the redemption at the time of the Exodus from Egypt is described. The ultimate redemption is perceived there as the corollary of Israel distinguishing itself by the performance of good deeds, etc. The prophet described the Exodus in terms of Israel being "naked and nude" (Ezekiel 16,7). Clothing is perceived as a layer of מצות and good deeds covering our bodies. The inadequacy of the Jewish people at the time of the Exodus is underlined in Deut. 4,34 where G'd describes the Exodus as wrenching one people from the midst of the same people, something that made it legally difficult for G'd to justify taking the Israelites out of Egypt when He did. That redemption has been described only in female terms and that is why it did not endure in the end and the Temple was destroyed. Not so the redemption of the future which will occur as a direct result of Israel's merits. First and foremost among those merits is Israel's preoccupation with Torah as described in Deut. 31,21 something that will never be forgotten even during a protracted period of exile. The Torah continues: וטמאה, the mother contracts ritual impurity as a result of giving birth. Here the Torah alludes to the way G'd initiates a process which culminates in the rehabilitation of Israel so that it will attain a spiritual level that qualifies for the description זכר. The "days" mentioned here are to be understood as seven years similar to Genesis 24,55 where Laban and his mother wanted Rebeccah to delay her departure by ימים, i.e. a year. The years which are viewed as the חבלי משיח, the birth-pangs of the Messiah, last for seven years during which Israel will be refined spiritually in preparation of his arrival. He will make his appearance during the eighth year. On the eighth day, at the beginning of the eighth day (year), the baby is to have its foreskin removed, i.e. the concept of a foreskin which acts as a barrier between man and G'd will be removed from the universe. We read in Zachariah 13,2 that G'd will destroy the spirit of impurity from the earth. This will occur during the eighth year. It is well known that conceptually the foreskin is identical with the forces of the קליפה, the spiritually negative emanations. When the Torah wrote the word וטמאה, describing the state of the mother, this is a simile for the afflictions experienced during the birth-pangs of the Messiah.

Another part of that same Midrash understands the opening words of the verse as meaning that in this world the Jewish people would count according to the moon, i.e. that the moon is given to the Jewish people as a gift in order that they can count their months by means of it. The moon is considered as superior to the sun as it is visible by day and by night, suggesting that the Jewish people have an existence both in this world and in the world to come. The descendants of Esau, however, count in this world by means of the orbits of the sun which has been described in the Torah (Genesis 1,16) as “the great luminary.” In the future, however, this great luminary will be made subservient to those who will be called “small,” by G’d, (compare Jeremiah 49,15) “For I will make you smallest among nations, etc.” [The prophet addresses Edom, the spiritual descendant of Esau]. At that time the (previously) small luminary, i.e. the Jewish people, will become big, the nation whom G’d calls big as we read in Deuteronomy 4,8 “and which is a great nation such as this, etc.” The descendants of those who count according to the sun’s orbits will eventually be judged by means of the sun, i.e. they will be burned by the fiery heat of the sun as we know from Malachi 3,19.
The entire matter can be understood by means of a parable. A king got engaged to a lady and wrote her a marriage settlement in which he gave her a few relatively minor gifts. Once the marriage was consummated, he wrote her a contract bequeathing to her very large gifts. The relationship between G’d and the Jewish people is somewhat similar. In this world G’d got “engaged” to the Jewish people as we know from Hoseah 2,21: “I will espouse you forever.” At that stage of our relationship with G’d He gave us only the moon, as we read in our verse “this moon is for you.” However, in the days of the messiah there will occur the consummation of our relationship with G’d. We know this from Isaiah 54,5 “for He who is your mate is the One Who has made you. The Lord G’d of Hosts is His name.” When that time arrives G’d will hand over to Israel all that is spelled out in the second marital agreement. According to Shemot Rabbah end of chapter 15, this is the meaning of Daniel 12,3 “and the knowledgeable will be radiant like the brightness of the expanse of the sky.”
We find an interesting halachah in Tractate Sofrim 19,10 as well as in the Jerusalem Talmud (Berachot 9,2) that one does not recite the benediction over the new moon except on the night following the Sabbath when one is still in a state of “fragrance,” i.e. surrounded by the joyful aura of the Sabbath and wearing Sabbath garments. When reciting this benediction one is to stand at attention facing the moon and to jump up and down three times reciting the formula: “blessed be your Creator, blessed be the One Who sanctifies you. Just as I jump in your direction without being able to touch you (with harmful intent) so those who wish to harm me may jump without achieving their aim. May fear and trepidation overcome all those; since Your arm is mighty may they be struck dumb as stone” (Exodus 15,15).