Tehillim Call, 06/15/2026, Rabbi Daniel Hadar

Today is Rosh Chodesh, and it's a very, very powerful time.

When it would be Shabbat Rosh Chodesh, we have something very interesting.

We read, That these are the words that we read when we add in in the Musaf of Shabbat Rosh Chodesh, and it's very interesting language.

These are identical words, that we use to thank Hashem for giving us the yamim tovim, the holidays, generally in the introduction as one of the middle brachot of Yom Tov.

And we say the same words if it was Shabbat and Rosh Chodesh itself, except we omit two words.

We don't say ata v'chartano.

Why would we omit those two words for Rosh Chodesh, but we do say them on Yom Tov? So I saw one answer from a Sefer She'eh Nevi that he answers that because the Rosh Chodesh was given to us before the Torah itself was given.

And before we were chosen to be the nation that would receive the Torah itself, therefore Rosh Chodesh, we omit those words because that was referring to our choice as a nation which received the Torah.

This is before the Torah.

That's his answer.

But the concept is unbelievably powerful.

The concept really, and this is what the tefillah is telling us, is that the Rosh Chodesh belonged to the Jewish people before we were a nation of Israel, before we received the Torah, before we accepted the Torah itself.

This goes back to a moment in time, as it were, where the power of the creation before even the Torah itself in the sense that this is part and parcel of who we are as a Jewish nation.

And this gives us a certain understanding of the power of the day.

The day is a day that it is truly a moment of Hitchat Shutz, of newness, because we started with this as a Jewish nation.

And we can always know that we always have the ability to renew and to reconnect with this moment in time historically.

And perhaps that's what we say in our tefillot, where we say, We ask that this should be a time of great hitkat shut, that God should give us and renew for us blessings and happiness and health.

But perhaps even more than that, it's perhaps a reflection on ourselves, that for ourselves we can renew our connection with Hashem, in a new way, every Rosh Chodesh, that we can start to see and connect with Hashem from our side, not just asking God to renew for us, but to know that this moment in time connects us to even before we received the Torah.

This is our moment.

This is our moment that we were connected to God from the beginning.

And if we see the world in that way, that gives us a renewed connection and understanding and really understanding a special moment with Hashem for ourselves, and it's time for great prayers.

And this is why we add in very special prayers today.

So as we're going to go forward with the Tehillim, and the special prayer for the Chayilim, and the prayer for all need of refuah shlema, that we should know that today is an auspicious day, a powerful day, a day of great renewal, not just asking God to renew ourselves and have prayers and blessings for us, but to renew our personal connection with God.

Today is Rosh Chodesh, and it's a very, very powerful time.

When it would be Shabbat Rosh Chodesh, we have something very interesting.

We read, That these are the words that we read when we add in in the Musaf of Shabbat Rosh Chodesh, and it's very interesting language.

These are identical words, that we use to thank Hashem for giving us the yamim tovim, the holidays, generally in the introduction as one of the middle brachot of Yom Tov.

And we say the same words if it was Shabbat and Rosh Chodesh itself, except we omit two words.

We don't say ata v'chartano.

Why would we omit those two words for Rosh Chodesh, but we do say them on Yom Tov? So I saw one answer from a Sefer She'eh Nevi that he answers that because the Rosh Chodesh was given to us before the Torah itself was given.

And before we were chosen to be the nation that would receive the Torah itself, therefore Rosh Chodesh, we omit those words because that was referring to our choice as a nation which received the Torah.

This is before the Torah.

That's his answer.

But the concept is unbelievably powerful.

The concept really, and this is what the tefillah is telling us, is that the Rosh Chodesh belonged to the Jewish people before we were a nation of Israel, before we received the Torah, before we accepted the Torah itself.

This goes back to a moment in time, as it were, where the power of the creation before even the Torah itself in the sense that this is part and parcel of who we are as a Jewish nation.

And this gives us a certain understanding of the power of the day.

The day is a day that it is truly a moment of Hitchat Shutz, of newness, because we started with this as a Jewish nation.

And we can always know that we always have the ability to renew and to reconnect with this moment in time historically.

And perhaps that's what we say in our tefillot, where we say, We ask that this should be a time of great hitkat shut, that God should give us and renew for us blessings and happiness and health.

But perhaps even more than that, it's perhaps a reflection on ourselves, that for ourselves we can renew our connection with Hashem, in a new way, every Rosh Chodesh, that we can start to see and connect with Hashem from our side, not just asking God to renew for us, but to know that this moment in time connects us to even before we received the Torah.

This is our moment.

This is our moment that we were connected to God from the beginning.

And if we see the world in that way, that gives us a renewed connection and understanding and really understanding a special moment with Hashem for ourselves, and it's time for great prayers.

And this is why we add in very special prayers today.

So as we're going to go forward with the Tehillim, and the special prayer for the Chayilim, and the prayer for all need of refuah shlema, that we should know that today is an auspicious day, a powerful day, a day of great renewal, not just asking God to renew ourselves and have prayers and blessings for us, but to renew our personal connection with God.