This Shabbat is Shabbat Mevarchim ("the Shabbat that blesses" the new month): a special prayer is recited blessing the Rosh Chodesh ("Head of the Month") of the upcoming month of Iyar, which falls on Monday and Tuesday of the following week.
Prior to the blessing, we announce the precise time of the molad, the "birth" of the new moon. See molad times.
It came to pass on the eighth day (Leviticus 9:1)
That day took ten crowns: It was the first day of creation (i.e., a Sunday), the first for the offerings of the nesi'im (tribal heads), the first for the priesthood, the first for [public] sacrifice, the first for the fall of fire from heaven, the first for the eating of sacred food, the first for the dwelling of the Divine Presence in Israel, the first for the priestly blessing of Israel, the first day on which it was forbidden to sacrifice to G‑d anywhere but in the Sanctuary, and the first of months.
(Talmud, Shabbat 87b)
That day was as joyous to G‑d as the day on which heaven and earth were created.
(Talmud, Megillah 10b)
https://w2.chabad.org/media/pdf/14405.pdf
Then Moses and the children of Israel sang this song to G‑d, and they spoke, saying . . . (15:1)
How did they render the song? Rabbi Akiva says: Moses said "I will sing to G‑d," and they responded "I will sing to G‑d"; Moses said "For He has triumphed gloriously," and they responded "I will sing to G‑d" (and so on with each verse—Moses would sing a phrase, and they would respond with the refrain "I will sing to G‑d").
Rabbi Eliezer says: Moses said "I will sing to G‑d," and they responded "I will sing to G‑d"; Moses said "For He has triumphed gloriously," and they responded "For He has triumphed gloriously" (and so on—they repeated each phrase after Moses).
Rabbi Nechemiah says: Moses sang the opening words of the song, after which they each sang it on their own.
(Talmud and Rashi, Sotah 30b)
These three opinions represent three levels of leadership.
Rabbi Akiva describes an ideal in which a people completely abnegate their individuality to the collective identity embodied by the leader. Moses alone sang the nation's gratitude to G‑d, their experience of redemption, and their vision of their future as G‑d's people. The people had nothing further to say as individuals, other than to affirm their unanimous assent to what Moses was expressing.
At first glance, this seems the ultimate in unity: hundreds of thousands of hearts and minds yielding to a single program and vision. Rabbi Eliezer, however, argues that this is but a superficial unity—an externally imposed unity of the moment, rather than an inner, enduring unity. When people set aside their own thoughts and feelings to accept what is dictated to them by a higher authority, they are united only in word and deed; their inner selves remain different and distinct. Such a unity is inevitably short-lived: sooner or later their intrinsic differences and counter-aims will assert themselves, and fissures will begin to appear also in their unanimous exterior. So Rabbi Eliezer interprets the Torah's description of Israel's song to say that they did not merely affirm Moses' song with a refrain, but repeated his words themselves. Each individual Jew internalized Moses' words, so that they became the expression of his own understanding and feelings. The very same words assumed hundreds of thousands of nuances of meaning, as they were absorbed by each of the minds, and articulated by each of the mouths, of the people of Israel.
Rabbi Nechemiah, however, is still not satisfied. If Israel repeated these verses after Moses, this would imply that their song did not stem from the very deepest part of themselves. For if the people were truly one with Moses and his articulation of the quintessence of Israel, why would they need to hear their song from his lips before they could sing it themselves? It was enough, says Rabbi Nechemiah, that Moses started them off with the first words of the song, so as to stimulate their deepest experience of the miracle, with the result that each of them sang the entire song on their own.
(The Lubavitcher Rebbe)
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G‑d spoke to Moses, saying: Command Aaron and his sons . . . this is the law of the ascending offering . . . (Leviticus 6:1–2)
The expression tzav ("command") implies an urging for now and for future generations.
(Torat Kohanim; Rashi)
The king Moshiach will arise and restore the kingdom of David to its glory of old, to its original sovereignty. He will build the Holy Temple and gather the dispersed of Israel. In his times, all the laws of the Torah will be reinstated as before; the sacrifices will be offered, the Sabbatical year and the Jubilee year instituted as outlined in the Torah.
(Maimonides)
https://w2.chabad.org/media/pdf/3209.pdf
