U'b'shirei Dovid avdecha ha'nishmaim b'i'recha h'a'murim lifnei miz'b'checha, and with the songs of Dovid, Your servant that were heard in Your city recited before your altar. The Kedushas Levi explains that the three regalim, Pesach, Sukkos and Shavuos correspond to the three avos but Rosh Chodesh corresponds to Dovid HaMelech. The version of the Abudram v'shirei Dovid avdecha nishma b'I'recha, the songs of Your servant Dovid will we hear in Your city that will be recited before Your altar.

The Dover Shalom explains our version that the songs sung by the altar will be heard miraculously throughout the entire city of Yerushalayim and in fact all the way to Yericho. The Binyan Shlomo says that only in the mussaf of Rosh Chodesh do we mention the songs the Leviim sang by the altar and not on the mussaf of Shabbos or Yom Tov since the song of Rosh Chodesh took precedence over the song of Shabbos when Rosh Chodesh fell on Shabbos and the song of Shabbos was not recited. Unlike when Yom Tov fell on a Shabbos the song of Shabbos took precedence over the song of Yom Tov and was not recited. Hence the song of Rosh Chodesh is intrinsic to Rosh Chodesh offerings always being recited in order to publicize the beginning of a new month and hence the song is mentioned in Mussaf of Rosh Chodesh.

Ahavas olam tavi l'hem u'bris avos l'banim tizkor, an everlasting love bring to them and the covenant with the fathers remember to the children. The Dover Shalom explains that this everlasting love will come when the moon is finally restored (when Moshiach comes) and we will be no longer in exile and subjugation to the nations of the world. Similarly the Etz Yosef relates the remembrance of the covenant of the fathers to the children refers to that time when Hashem will turn the hearts of the fathers through the children etc. which is in the time of Moshiach.

Additionally the Dover Shalom says that in the merit of the everlasting love and covenant with our fathers the new altar will be built that will be eternal, never to be destroyed again. Alternately he explains, the covenant referred to is the covenant between the pieces, Bris bein h'besarim where one component was a goat that represents the sin offering of Rosh Chodesh The Rokeach explains the covenant made with the fathers promising to increase the Jewish People and eventually redeem them.

The Hearas HaTefillah distinguishes between the covenant with the fathers and the merit of our fathers. Although the Rabbis have concluded that the merit of our forefathers may have been used up, the covenant with them is still intact. The Lecehm Rav says that the everlasting love will be aroused by the songs of Dovid recited by the Leviim and this will arouse the remembrance of the covenant with the fathers. The Hearas HaTefillah says that the everlasting love will be with them i.e. those that lives in the times of the 1st and 2nd Temples who will be resurrected when the 3rd Temple is built.

V'Havienu L'Tzion ircha b'rina v'l'Yerushalayim Beis Mikdashcha b'simchas olam, and bring us to Tzion, Your city with song and to Yerushalayim, Your Temple with everlasting joy. The Dover Shalom explains that Tzion refers to the royal abode of the Davidic Dynasty represented by the songs of Dovid and Yerushalyim refers to the Temple where everlasting joy resides to G-d's presence that devolves there.

The Siach Yitzchak says that in the future the Mikdash will be extended to encompass all of Yerushalayim, hence Yerushalayim, Your Temple. The Halachos Ketanos rules that even those who reside in Yerushalayim today must say this verse since today being in Yerushalayim lacks the Temple and also one prays for all Jews even those who do not merit yet to be in Yerushalayim.

V'aham naaseh l'fanecha korbonos chovoseinu temidim k'sidram u'musafim k'hilchasam and there will we make before You our obligatory sacrifices, the daily ones in their order and the additional ones as prescribed by halacha. The Siach Yitzchak explains that the two daily sacrifices are recorded in the Torah in the order that they are brought, one in the morning and one in the afternoon. However the additional sacrifices are recorded in the Torah with the burnt offerings first and then the sin offerings. However, they are actually offered in the opposite order by Halachic ruling.

The Rokeach explains kisidram, in their order to refer to the fact that the additional sacrifices can't be brought before the morning sacrifice or the afternoon daily sacrifice and the hilchasam, the laws are that the musaf should be brought preferably at midday.

V'es Musaf Yom Rosh HaCHodesh Hazeh naaseh v'nakriv l'fanecha b'ahava k'mitzvas retzonecha k'mo sh'cha'savta aleinu b'sorasecha al y'dei Moshe avdecha m'pi k'vodecha k'amur, and this additional sacrifice of this Rosh Chodesh will we make and sacrifice before You with love as You commanded with Your will as You wrote in the Torah through Moshe Rabbeinu, Your servant from the mouth of Your glory as it says. The Kaf HaChaim points out that according to Ashkenazi custom the verses of the additional sacrifices are recited on Shabbos, Rosh Chodesh and all Yomim Tovim. However in Sefardic tradition only the verses of Shabbos sacrifices and Rosh Chodesh are recited and not those of other Yomim Tovim, the reason being that the Shabbos sacrifices are not read from the Torah every Shabbos and the Rosh Chodesh, even though it is read, it is read together with the daily sacrifices and therefore happens to be mentioned in mussaf alone to delineate which in fact is the Mussaf of Rosh Chodesh. However the additional sacrifices of every Yom Tov are read in the Torah as the maftir of that Yom Tov and need not be repeated in mussaf.

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