Rav Daniel Kohn הרב דניאל כהן

Shir Hashirim came into the world with the inauguration of the Beit Hamikdash, the day that the sun and the moon wore the crown together. There could be no Shir Hashirim until there was a Kadosh Hakadoshim.
The four interactions of God and the Moon culminate in the Korban chatat of Rosh Chodesh, which most powerfully expresses the dependence of the mashpiah – God – on the mekabel in order to manifest God’s identity and presence in creation. It’s this dynamic that is the motivating force of creation.
Emunah is the motherly response to the challenge of Amalek, the challenge of keri, of a chaotic tohu v’vohu that becomes ordered through the application of human awareness. Shlomo’s mother – Immah – provides this emunah as the crown, the awareness of a divine ratzon that provides order to a chaotic exterior.
“Who’s in charge?” This was the Moon’s initial challenge and it introduced “outsider” consciousness into creation and was mirrored in the Chet Etz Hadaat of Chavah’s taking from the fruit of the tree.
The day of Shlomo’s coronation is described in Melachim 1, chapter 1, in the scene with King David, Natan, the prophet, Batsheva, and Avishag, the beautiful woman who lies in the king’s lap to keep him warm, but who was forbidden him. Per the Midrash (Sanhedrin 22a), Avishag taunts David with his apparent impotence, and David, through Batsheva, proves her very wrong.
Avishag is related to term “Shogeh,” the “love-sickness” for God described by the Rambam as the ultimate goal of love and of deah (Rambam Hilchot Teshuva 10:6)

Moon,

God’s original desire for a responsive other-ness is reflected in the moon
The moon’s kinship with the others called “katan”:
Yaakov – Yisrael alah b’machshava – God’s 1st conception
Shmuel – the coronator of kings, the one who transitions us out of the age of shoftim to the age of malchut, to a recognition of our interconnectedness as the ground of our identity
David – The identity that is nothing other a set of relationships

The moon’s appeasements (Chullin 60b):
1 – you’re seen both by day and by night
2 – the Jewish people count their holidays by you, their moadim – the points of meeting between creator and created

The many songs of Torah – as per the Zohar
Moshe’s song – a song of danger and salvation
David’s song – the song of the Shechina’s beauty
Shlomo’s song – the song of love, when all the worlds are in love and the Sun and Moon are finally united.

Yisrael alah b'machshavah - Israel arose in God's thought - this is God's first moment of self-awareness, of the possibility for an existence outside of God. Yisrael is God's bechor, God's first conception.
Parshat Bo Summary - Bo, specifically, Hachodesh Hazeh, is where Torah "should have started," with mitzvah, with God's expressed need for our willful participation in creation. Bo is the transition to this stage of responsive relationship with God.
Awareness is the most pristine form of responsiveness, and the moon is the ideal metaphor for this responsiveness/reciprocity. It’s she who crowns the “king,” providing that point of responsiveness of awareness the Creator was seeking in creating a world.
To be a metzuveh, to be given a mitzvah, is to be empowered with the capacity to expand the awareness of the divine.
In this first mitzvah, Hachodesh Hazeh emerges in the relationship – in the space between (Moshe and Aharon.)