Newsletter Parashat Bechukotai – Shabbat Mevarechim

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סוף זמן קראת שמע

זמן שבת

פלג מנחה (תה״ד)

פלג מנחה (לבוש)

מנחה וקבלת שבת


שבת פרשת





Shema to be read before

Candles to be
lit by


Earliest Candle lighting

Minha & Kabbalat Shabbat*





















31May / 1

בחקותי (ש''מ)


*    For those not in the Bet Hakeneset, but wishing to
bring in Shabbat with the Kahal, candles should be lit about 30 minutes after
the time listed for Minha and Kabbalat Shabbat. 

(Unless the time listed in the ‘latest
candle lighting’ column is earlier,
when candles should be lit by that time, in all

Avot Ubanim 5:00 pm

Pirke Avot 5:50 pm

Mincha 6:00 pm

Followed by


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& A on Parashat Bechukotai

All references are to the verses and Rashi's commentary, unless otherwise stated.

  1. To what do the words "bechukotai telechu" (walk in My statutes) refer?
    26:3 – Laboring in Torah learning.
  2. When is rain "in its season"?
    26:4 – At times when people are not outside (e.g. Shabbat nights).
  3. What is the blessing of "v'achaltem lachmechem l'sova" (and you shall eat your bread to satisfaction)?
    26:5 – You will only require a little bread to be completely satisfied.
  4. What is meant by the verse "and a sword will not pass through your land"?
    26:6 – No foreign army will travel through your land on their way to a different country.
  5. Mathematically, if five Jewish soldiers can defeat 100 enemy soldiers, how many enemy soldiers should 100 Jewish soldiers be able to defeat?
    26:4 – Two thousand.
  6. How much is "revava"?
    26:4 – Ten thousand.
  7. Which "progression" of seven transgressions are taught in Chapter 26, and why in that particular order?
    26:14,15 – Not studying Torah, not observing mitzvot, rejecting those who observe mitzvot, hating Sages, preventing others from observing mitzvot, denying that G-d gave the mitzvot, denying the existence of G-d. They are listed in this order because each transgression leads to the next.
  8. What is one benefit which the Jewish People derive from the Land of Israel's state of ruin?
    26:32 – No enemy nation will be able to settle in the Land of Israel.
  9. What was the duration of the Babylonian exile and why that particular number?
    26:35 – 70 years. Because the Jewish People violated 70 shemita and yovel years.
  10. How many years did the Jewish People sin in Israel up till the time the northern tribes were exiled?
    26:35 – 390 years.
  11. In verse 26:42, the name Yaakov is written with an extra "vav." From whom did Yaakov receive this extra letter and why?
    26:42 – In five places in the Torah, Yaakov's name is written with an extra "vav" and in five places the name Eliyahu is missing a "vav." Yaakov "took" these vavs as a pledge that Eliyahu will one day come and announce the redemption of Yaakov's children.
  12. What positive element is implied by the words "and I will bring them into the land of their enemies"?
    26:41 – G-d Himself, so to speak, will bring them into their enemies' land. This means that even when the Jews are in exile, G-d will supply them with leaders who inspire them to keep the Torah. This guards the Jews from assimilating into the host culture.
  13. In verse 26:42, why is the word "remember" not used in connection with the name of Yitzchak?
    26:42 – Because the image of Yitzchak's ashes (who was prepared to be brought as an offering) upon the altar is always before G-d.
  14. Why does the Torah say in 26:46 "Torot" (plural) and not "Torah" (singular)?
    26:46 – To teach that both the Written Torah and the Oral Torah were given to Moshe on Har Sinai.
  15. What happens when a poor person dedicates the value of a man to the BeitHamikdash and doesn't have sufficient funds to fulfill his vow?
    27:8 – The person whose value was donated goes before the kohen, who sets the obligation according to the poor person's ability to pay.
  16. If a person says "The leg of this animal shall be an olah offering," the animal is sold and sacrificed as an olah offering. What is the status of the money received for the animal?
    27:9 – The money is "chullin," meaning it does not have "holy" status, except for the value of the animal's leg which does have "holy" status.
  17. If a person dedicates his ancestral field to the Beit Hamikdash and fails to redeem it before yovel what happens to the field?
    27:16 – It becomes the property of the kohanim who are on rotation at the beginning of yovel.
  18. Where must "ma'aser sheini" be eaten?
    27:30 – In Jerusalem.
  19. When a person redeems "ma'aser sheini" what happens to the food? What happens to the redemption money?
    27:31 – The food becomes permissible to him outside of Jerusalem. The redemption money must be brought to Jerusalem and used to purchase food to be eaten there.
  20. How does a person tithe his animals?
    27:32 – He passes them through a door individually and every tenth animal he marks with a rod smeared with red dye.



from Maran Rabbi Ovadia Yosef Ztz'l

הגבהת העקבים
בשעת אמירת הקדושה

שאלה: כשאומרים
הקהל עם החזן "קדושה" (נקדישך ונעריצך וכו') בשעת חזרת הש"ץ, האם
יש לדלג בהגבהת העקבים בשעת אמירת "קדוש קדוש קדוש", ומה גובה הדילוג
שיש לדלג, והאם יש לדלג גם באמירת "ברוך כבוד ה'", ו"ימלוך ה
הגבהת העקבים בשעת אמירת

תשובה: לגבי
הגבהת העקבים בשעת אמירת קדוש קדוש קדוש. נוהגים לדלג מעט בשעת אמירת קדוש קדוש
קדוש, שבכל פעם שאומר "קדוש", מגביה את עקביו פעם אחת. שבשעת הגבהתו על
ידי דילוג כל שהוא, הרי כאילו הוא נושא עצמו לשמים, כמו שנושא אדם את עיניו למעלה,
ולכן נהגו לעשות כן בשעת אמירת הקדושה. ומנהג זה יסודתו בהררי קודש, ונהגו בו בכל
תפוצות ישראל. ומקור המנהג במדרש שהובא בבית יוסף "שירימו עקביהם עם גופן בעת
שמקדישים אותי". וכן בספר היכלות
שהובאו דבריו בשבלי הלקט ובטור,
הובא מנהג זה. והמאירי כתב, שנוהגים כן כדי להדמות למלאכים שנאמר "מלאכי
צבאות ידודון ידודון

מה גובה הדילוג שיש לדלג?
ולענין כמה הוא גובה הדילוג שיש
לדלג. כתב הגאון רבי יוסף חיים בספר בן איש חי, שבכל דילוג שמדלג באמירת
יגביה עצמו מעט יותר ממה שעשה קודם
לכן. שתהיה כל הגבהה בתוספת מעט מחברתה
שהרי מעלין בקודש. וכדבריו פסקו
עוד מרבותינו המקובלים והפוסקים, ובהם הגאון רבי דוד עראמה בשם מהר"ר מנחם
מריקאנטי ז"ל. אבל בספר כף החיים כתב
, שאף על פי דברי
המקובלים, אין לעשות כן, ושעל פי קבלת האר"י, "קדוש
" הראשון, הוא מעולה מהשאר, ועל כן בודאי שלא נכון להגביה
עצמו יותר באמירת קדוש השני והשלישי. וכן מנהג רוב ישראל, שאין אנו משנים בגובה
הדילוג, אלא מגביהים העקב בצורה שוה פעם אחת בכל אמירת קדוש

אותם שנהגו לדלג ולקפוץ יותר מדאי
וכתב מהרש"ל, רבינו שלמה
לוריא, בספר ים של שלמה, וזו לשונו: ואני תמה, מאין להם לאותם שרוקדים וקופצים
כלפי מעלה בעת הקדושה, ולדעתי מנהג בורים (טיפשים) הוא, כי לא מצינו בספר היכלות
(שהוא המקור למנהג הדילוגים) שום ריקוד בקדושה, אלא נשיאת הגוף כלפי מעלה, דומה
לנשיאת העינים כלפי מעלה, ולא אמר שרוקדים או קופצים למעלה, או שנושאים רגליהם,
אלא שירימו עקביהם, והיינו שירימו מעט עקביהם עם התנשאות הגוף, ולא יותר. ומכאן
שאין להגביה עצמו יותר מדאי כמנהג העושים כן

דילוג בשעת אמירת "ברוך כבוד ה' ממקומו"
ונוהגים להגביה את העקבים מן הקרקע
גם שעונים
"ברוך כבוד ה' ממקומו", וכן כשאומרים
"ימלוך ה' לעולם" וכו'. שכן כתב השל"ה הקדוש, והביאו דבריו גדולי
האחרונים. ואף על פי שיש מרבותינו המקובלים שכתבו שאין לנהוג כן, מכל מקום מנהגינו
להגביה את העקבים גם באמירת פסוקים אלה, ואין לזוז מהמנהג. וכן נהג מרן הרב עובדיה
יוסף זצ"ל
ובספרו הליכות עולם (פרשת תרומה) הוסיף,
שיש מקום לומר שאף לפי המקובלים אין חיסרון בדבר, רק שלדעתם אין צורך לנהוג כן

ולסיכום: יש
להגביה את העקבים פעם אחת בכל פעם שאומר "קדוש" בשעת הקדושה. ויש להגביה
את העקבים רק מעט, ולא לקפוץ יותר מדאי. ויש להגביה את העקבים באופן שוה בכל פעם.
ונהגו להגביה את העקבים גם בשעת אמירת "ברוך כבוד ה
'", ו"ימלוך
ה' לעולם

Raising One’s Heels While Reciting Kedusha

Question: When
the congregation recites Kedusha (Nakdishach Ve’Na’aritzach) with the
Chazzan during the Chazzan’s repetition of the Amida, should one raise one’s
heels while saying “Kadosh Kadosh Kadosh”? If so, how high
should one raise them? Also, should one raise one’s heels while reciting the
verses of “Baruch Kevod Hashem” and “Yimloch”?

Raising One’s Heels While Reciting “Kadosh
Answer: Regarding raising one’s heels while reciting “Kadosh Kadosh
Kadosh”, it is customary to raise one’s heels slightly while saying “Kadosh
Kadosh Kadosh” and every time one recites the word “Kadosh”,
one should raise one’s heels three times such that at the end of the verse, one
will have raised his heels nine times. The reason for this raising of one’s
heels is for one to show as though one is lifting one’s self toward Heaven,
similar to one who raises his eyes heavenward. This is why it is customary to
do so during the recitation of the Kedusha. This custom has holy roots and the
entire Jewish nation observes this custom. The source for this custom can be
found in the Midrash quoted by the Bet Yosef that “the Jewish nation should
raise their heels when they sanctify Me [Hashem]”. This custom is also
mentioned by the Sefer Heichalot whose words are quoted by the Shiboleh
Ha’Leket and the Tur. The Meiri writes that the reason for this custom is in
order to be similar to the angels, as the verse states, “The angels of legions
will surely stir.”

How High Must One Raise One’s Heels?
Regarding how high one should raise one’s heels, Hagaon Rabbeinu Yosef Haim
writes in his Sefer Ben Ish Hai that every one of the three springings that one
performs while saying the word “Kadosh” should be a drop higher than the
previous one, for we always ascend in holiness.  Other Mekubalim and
Poskim, such as Hagaon Harav David Arama in the name of Rabbeinu Menachem Reikanati
zt”l, rule likewise. However, the Kaf Ha’Chaim writes that even
according to the Mekubalim one should not do so, especially since according to
the Ari z”l, the first “Kadosh” is loftier than the rest, it is
surely incorrect to raise one’s self higher during the recitation of the second
and third “Kadosh”. Such is the custom among most communities that one
does not ascend in the height of the springings; rather, the heels are raised
equally all three times during every recitation of the word “Kadosh”.

Those Who Spring Excessively  
The Maharshal, Rabbeinu Shlomo Luria, in his Sefer Yam Shel Shlomo writes: “I
wonder where those who dance and jump during the Kedusha get this custom from.
In my opinion, this is a foolish custom, for we do not find any mention of
dancing during Kedusha in the Sefer Heichalot (the source for the custom of
raising one’s heels); rather, we only find mention of lifting one’s body
upwards similar to one raising one’s eyes upwards. He (the author of the Sefer
Heichalot) has not written to dance or lift one’s feet upward, rather, to lift
one’s heels, meaning one should raise his heels slightly while lifting his
body, and no more than this.” We can see clearly that one should not overly
raise himself as some customarily do.

Raising Oneself While Reciting “Baruch Kevod Hashem

It is customary to raise one’s heels while reciting the verses of “Baruch
Kevod Hashem Mi’Mekomo
” and “Yimloch Hashem Le’Olam” as well. The
great Acharonim quote this opinion in the name of the saintly Shela (Rabbeinu
Yeshaya Horowitz zt”l, author of the Shenei Luchot HaBerit). Even though
some Mekubalim have said not to do so, nevertheless, our custom is for one to
raise one’s heels while reciting these verses as well and one should not
deviate from this custom. This was also the custom of Maran Rabbeinu Ovadia
Yosef zt”l. In his Sefer Halichot Olam (Parashat Terumah), Maran zt”l
adds that it is possible that according to the Mekubalim there is nothing wrong
with this custom; rather, they maintain that it is just unnecessary.

Summary: One
should raise one’s heels three times every time one recites the word “Kadosh
during the Kedusha. One should raise one’s heels only slightly and not spring
too high. Also, one should raise one’s heels equally every time. It is
customary to raise one’s heels while reciting the verses of “Baruch Kevod
Hashem Mi’Mekomo
” and “Yimloch Hashem Le’Olam” as well.



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