Tefillah le-Rosh Chodesh — A Prayer for Rosh Chodesh (The New Month)
This is a prayer composed for Rosh Chodesh — the beginning of each new month in the Jewish calendar — by Rabbi Nachman of Tcherin, a nineteenth-century Breslov Chassidic master, and published in his collection Tefillot ve-Tachanunin. It weaves together themes of the moon's renewal, the atonement that Rosh Chodesh carries for Israel's children, and the longing for the Temple's restoration. Whether you are Jewish or exploring prayer for the first time, you are welcome to read and reflect on these words.
A wondrous prayer for the days of Rosh Chodesh, to be recited each Rosh Chodesh,
by the Gaon Rabbi Nachman of Tcherin,
brought in his book Tefillot ve-Tachanunin.
The beginnings of months You gave to Your people as a time of atonement for all their descendants.
Master of the Universe:
Grant me, within the whole community of Israel, the merit to raise all our children
to Torah, to the wedding canopy, and to good deeds.
Deliver us from this time forward from every kind of grief in raising children, God forbid,
and draw down from now on, upon us and upon all who come forth from our loins,
good and long life.
Master of the Universe:
You have made known to us that the death of children while they are young — may the Merciful One protect us —
flows from the secret of the moon's diminishment,
from which derives the aspect of 'me'erat' — the word for light, written deficiently without a vav —
which corresponds to the croup that strikes the young, God forbid.
And You have made known to us as well
that at Rosh Chodesh, when the moon begins to fill and to be repaired,
that is a time of atonement for all their descendants,
for then atonement, forgiveness, and sweetening are drawn down
upon all the descendants of Israel,
so that good and long life may flow upon them.
Therefore, spare us and have compassion upon us,
and grant us the merit to receive the holiness of Rosh Chodesh as is fitting.
May it be Your will
to bring us up in joy to our Land and to plant us within our borders,
and there we will bring before You our obligatory offerings,
the daily sacrifices in their order and the additional sacrifices according to their law,
and the additional offerings of Rosh Chodesh we will perform and bring before You with love,
as the commandment of Your will,
as You wrote for us in Your Torah through Moses Your servant, from Your own glorious speech, as it is said:
'And on the beginnings of your months you shall offer a burnt offering to Adonai:
two young bulls, one ram,
seven yearling lambs without blemish,
and their meal offering, and so forth.'
For in Your people Israel You chose from all the nations,
and the statutes of Rosh Chodesh You established for them.
Master of the Universe:
You have made known to us that when one engages with the scriptural portion of the offerings,
it is accounted before You as though one had brought all the offerings in their proper time and place, according to their law.
Therefore, may it be Your will
that through the recitation of the passage beginning 'And on the beginnings of your months'
at whatever time we recite that passage,
even when it is not Rosh Chodesh,
it shall be accounted before You as though we had brought the Rosh Chodesh offering in its time.
And through this, draw down the aspect of repair and fullness of the moon,
and through this may atonement, forgiveness, and sweetening be drawn down
upon all the descendants of Israel,
that they may be granted good and long life.
And grant us the merit to fulfill the commandment of the blessing of Kiddush Levanah
each month in its proper time.
May it be Your will to fill the diminishment of the moon,
that there be no deficiency in her at all,
and may the light of the moon be as the light of the sun,
as the light of the seven days of Creation,
as it was before her diminishment,
as it is said: 'The two great luminaries.'
And may there be fulfilled in us the verse that is written:
'And they shall seek Adonai their God and David their king.'
Amen.
Tefillah nifla'ah le-yemei Rosh Chodesh, le-omrah be-chol Rosh Chodesh,
me-et ha-Ga'on Rabbi Nachman mi-Tcherin,
huva'ah be-sifro 'Tefillot ve-Tachanunin.'
Rashei chadashim le-amecha natata, zman kapparah le-chol toldotam.
Ribono shel olam:
Zakeni be-toch kelal Yisrael le-gadel et kol baneinu
le-Torah u-le-chuppah u-le-ma'asim tovim,
ve-hatzilenu me-attah mi-kol minei tza'ar giddul banim chas ve-shalom,
ve-tamshich me-attah aleinu ve-al kol yotz'ei chalatzenu
chayim tovim ve-arukim.
Ribono shel olam:
Atah hoda'ta lanu ki mitat ha-banim ke-she-hem ketanim, Rachmana litzlan,
zeh nimshach mi-sod pegim at ha-levanah,
mi-sham nimshach bechina 'me'erat chaser vav',
she-hu askara le-rabbei chas ve-shalom,
ve-atah hoda'ta lanu gam ken
she-be-Rosh Chodesh, she-az matchelet ha-levanah le-hitmalot ve-lehitakken,
va-azai zman kapparah le-chol toldotam,
ki az nimshach kapparah u-selichah ve-hamtakah
al kol toldotehem shel Yisrael,
she-yihyeh nimshach aleihem chayim tovim ve-arukim.
Al ken chus ve-chamol na aleinu
ve-zakenu le-kabbel kedushat Rashei Chadashim ka-ra'ui,
ve-yehi ratzon milfanecha
she-ta'alenu be-simchah le-artzeinu ve-tita'enu bi-gevulenu,
ve-sham na'aseh lefanecha korbanot chovoteinu,
temidin ke-sidram u-musafim ke-hilchatam,
ve-et mussafei Rashei Chadashim na'aseh ve-nakriv lefanecha be-ahavah
ke-mitzvat retzonecha,
ka-asher katavta aleinu be-Toratecha al yedei Moshe avdecha mi-pi chevodecha,
ka-amur:
'U-ve-rashei chodsheichem takriu olah la-Adonai,
parim benei bakar shenayim ve-ayil echad,
chevasim benei shanah shiv'ah temimim,
ve-minchatam ve-chomer.'
Ki be-amecha Yisrael bacharta mi-kol ha-ammot,
ve-chukei Rashei Chadashim lahem kava'ta.
Ribono shel olam:
Atah hoda'ta lanu she-ke-she-oskin be-parashat ha-korbanot
nechshav lefanecha ke-ilu hikravnu kol ha-korbanot be-zimanam u-ve-mekomam ke-hilchatam.
Al ken, yehi ratzon milfanecha,
she-al yedei amirat parashat 'U-ve-rashei chodsheichem'
be-eizeh zman she-nomar ota ha-parashah,
afilu she-lo be-Rosh Chodesh,
yihyeh nechshav lefanecha ke-ilu hikravnu korban Rosh Chodesh be-zimanno,
ve-tamshich al yedei zeh bechina tikkun u-milu'i ha-levanah,
ve-al yedei zeh yihyeh nimshach kapparah u-selichah ve-hamtakah
al kol toldotehem shel Yisrael,
she-yizkу le-chayim tovim ve-arukim,
ve-tezakenu le-kayem mitzvat birkat Kiddush Levanah
be-chol chodesh be-zimanah.
Ve-yehi ratzon milfanecha le-malle pegim at ha-levanah,
ve-lo yihyeh bah shum mi'ut,
ve-yihyeh or ha-levanah ke-or ha-chamah
ke-or shiv'at yemei Bereshit,
ke-mo she-haytah kodem mi'utah,
ke-mo she-ne'emar: 'Et shnei ha-me'orot ha-gedolim.'
Ve-yekuyam banu mikra she-katuv:
'U-vikkeshu et Adonai Eloheihem ve-et David malkam.'
Amein.
Common Questions
Rosh Chodesh (literally 'head of the month') marks the beginning of each new month in the Hebrew lunar calendar. It is a semi-festive day observed with special prayers and Torah readings, and in ancient times it was marked by additional sacrifices in the Temple in Jerusalem.
Jewish tradition connects the moon's monthly cycle of waning and renewal to themes of atonement and healing. This prayer draws on Kabbalistic teaching — referenced in Breslov literature — that the 'diminishment of the moon' is mystically linked to certain spiritual and physical vulnerabilities, and that Rosh Chodesh, as the moment of the moon's renewal, is a time when divine forgiveness and restoration flow to the Jewish people and their children.
The prayer quotes the biblical verse from Numbers 28:11 prescribing the Rosh Chodesh burnt offerings — bulls, a ram, and seven lambs. Because the Temple no longer stands and these sacrifices cannot be brought physically, the prayer asks God to count the recitation of the scriptural passage about these offerings as equivalent to having offered them. This idea — that studying or reciting the sacrificial portions substitutes for the offerings themselves — is rooted in classical rabbinic tradition.
Kiddush Levanah (Sanctification of the Moon) is a brief ceremony performed outdoors during the first half of each lunar month, traditionally on a Saturday night, when the moon is visible and waxing. Participants recite blessings and verses that celebrate the moon's renewal as a symbol of Israel's own renewal and God's ongoing presence in the world.
The verse is drawn from the prophet Hosea (3:5) and is understood in Jewish tradition as a prophecy of ultimate redemption — Israel's return to God and the restoration of the Davidic dynasty, associated with the Messiah. The prayer closes with this verse to express the hope that the moon's full restoration will coincide with, or even hasten, that ultimate redemption.