Newsletter Parashat Lech Lecha

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Siyum on Seder Zeraim. 
This will take place next Thur 14th Nov at 7pm in the hall. 
Please, can those who have undertaken learning for this complete it by then.


New Opportunity for learning

Avrechim of the Kollel are able to learn with the Kahal 

from 6.50 pm till
Arbit at 7.30 pm every evening

Need a partner?

contact Rabbi




Shabbat Times

לוח זמני תפלה

Timetable 5780 – 2019/20


מוצאי שבת

ערבית )מוצ"ש(


מנחה שבת

סוף זמן קריאת שמע

הדלקת נרות

מנחה וקבלת שבת


שבת פרשת






Shema before

Candle Lighting

Minha & Kabbalat Shabbat



















8/9 Nov

לך לך


 Shabbat Services

Anyone wishing
to donate a Kiddush Please email Moorlanenews


& A on Parashat Lech Lecha

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

  1. What benefits did G-d promise Avraham if he would leave his home?
    12:1 – He would become a great nation, his excellence would become known to the world, and he would be blessed with wealth.
  2. "And all the families of the earth will be blessed through you." What does this mean?
    12:3 – A person will say to his child, "You should be like Avraham."
  3. Who were the souls that Avraham and Sarah "made?"
    12:5 – People they converted to the worship of G-d.
  4. What were the Canaanites doing in the Land of Canaan when Avraham arrived?
    12:6 – They were in the process of conquering the land from the descendants of Shem.
  5. Why did Avraham build an altar at Ai?
    12:8 – He foresaw the Jewish People's defeat there in the days of Yehoshua due to Achans sin. He built an altar to pray for them.
  6. What two results did Avraham hope to achieve by saying that Sarah was his sister?
    12:13 – That the Egyptians would not kill him, and would give him presents.
  7. Why did Avraham's shepherds rebuke Lot's shepherds?
    13:7 Lot's shepherds grazed their flocks in privately owned fields.
  8. Who was Amrafel and why was he called that?
    14:1 – Amrafel was Nimrod. He said (amar ) to Avraham to fall (fel ) into the fiery furnace.
  9. Verse 14:7 states that the four kings "smote all the country of the Amalekites". How is this possible, since Amalek had not yet been born?
    14:7 – The Torah uses the name that the place would bear in the future.
  10. Why did the "palit " tell Avraham of Lot's capture?
    14:13- He wanted Avraham to die trying to save Lot so that he himself could marry Sarah.
  11. Who accompanied Avraham in battle against the four kings?
    14:14 – His servant, Eliezer.
  12. Why couldn't Avraham chase the four kings past Dan?
    4:14 – He saw prophetically that his descendants would make a golden calf there, and as a result his strength failed.
  13. Why did Avraham give "ma'aser " specifically to Malki-Tzedek?
    14:20 – Because Malki-Tzedek was a kohen.
  14. Why didn't Avraham accept any money from Sodom's king?
    14:23 – G-d had promised Avraham wealth, and Avraham didn't want Sodom's King to say, "I made Avraham wealthy."
  15. When did the decree of 400 years of exile begin?
    15:13 – With the birth of Yitzchak.
  16. What did G-d indicate with His promise that Avraham would "come to his ancestors in peace"?
    15:15 – That his father, Terach, would repent and become righteous.
  17. How did G-d fulfill His promise that Avraham would be buried in "a good old age"?
    15:15 – Avraham lived to see his son Yishmael repent and become righteous, and he died before his grandson Esav became wicked.
  18. Why did the Jewish People need to wait until the fourth generation until they returned to Eretz Canaan?
    15:16 – They needed to wait until the Amorites had sinned sufficiently to deserve expulsion.
  19. Who was Hagar's father?
    16:1 – Pharaoh.
  20. Why did Avraham fall on his face when G-d appeared to him?
    17:3 – Because he was as yet uncircumcised.


from Maran Rabbi Ovadia Yosef Ztz'l


דין הזכרת
משיב הרוח

מתחילין לומר "משיב הרוח"
משיב הרוח ומוריד
הגשם", הוא שבח להשם יתברך, שאנו אומרים אותו בימות החורף, בתפלת העמידה,
בברכת "מחיה המתים". וכפי שמופיע בכל הסידורים

מתחילין לומר "משיב הרוח
ומוריד הגשם" החל מתפילת מוסף של חג שמחת תורה, והזכרה זו, אינה שאלה ובקשה
על הגשם, אלא היא שבח להשם יתברך, ולכן הזכרה זו נקראת "גבורות גשמים",
שמדברת מענין גבורותיו של השם יתברך בעולמו

אבל שאלת "טל ומטר" שבברכת השנים,
(כלומר, בברכת ברך עלינו, או ברכנו, שאומרים "ותן טל ומטר לברכה"), היא
בקשה מהשם יתברך על הגשם. וישנם כמה הבדלים בהלכה, בין הזכרת גבורות גשמים שבברכת
"אתה גבור", לבין שאלת טל ומטר שבברכת השנים
, והשינוי הראשון
הוא, שמזכירין גבורות גשמים, כבר מתפילת מוסף של שמחת תורה
, ואילו שאלת
גשמים, אינה אלא מליל שבעה במרחשון כפי שיתבאר בהלכות הבאות

מדוע מזכירים משיב הרוח בברכת מחיה המתים?
אמרו בגמרא (ברכות לג.), שמזכירין
גבורות גשמים ("משיב הרוח") בברכת "אתה גבור", שהיא ברכת
"מחיה המתים", משום שהיא ברכה על תחיית המתים, ומתוך שירידת גשמים שקולה
כנגד תחיית המתים, לפיכך קבעוה בתחיית המתים. ושאלת גשמים ("ותן טל ומטר
לברכה"), קבעו בברכת השנים, משום שברכת השנים היא ברכה על פרנסה, וירידת
גשמים גם היא ענין פרנסה לעולם

מי ששכח להזכיר "משיב הרוח ומוריד הגשם"
מי ששכח להזכיר משיב הרוח ומוריד
הגשם, ונזכר לאחר שסיים את ברכת "מחיה המתים", יש לבאר, האם עליו לחזור
לתחילת תפלת העמידה ולהתפלל שנית, או שהוא רשאי להמשיך בתפלתו. והנה הדין בזה הוא
תלוי, שאם אמר "מוריד הטל" במקום
"משיב הרוח
ומוריד הגשם (כפי מנהג הספרדים בימות הקיץ), אינו חוזר לראש התפלה. כיון שאמר
"מוריד הטל

אבל אם לא הזכיר כלל, לא "מוריד הטל",
ולא "משיב הרוח", (כפי מנהג חלק מעדות האשכנזים בימות הקיץ), ונזכר
בטעותו מיד לאחר שסיים את ברכת "מחיה המתים", עליו לומר מיד "משיב
הרוח ומוריד הגשם", ואחר כך ימשיך בברכת "אתה קדוש". ואם התחילה
כבר בברכת "אתה קדוש", ונזכר שלא אמר "משיב הרוח", הרי אין לו
, ועליו לחזור שוב לראש התפלה.

The Laws of Mentioning “Mashiv Ha’Ruach”

We Begin Reciting “Mashiv Ha’Ruach
Mashiv Ha’Ruach U’Morid Ha’Geshem” is a praise we recite to
Hashem during the winter months within the “Mechayeh Ha’Metim” blessing
of the Amidah as is printed in all Siddurim.

We begin reciting “Mashiv Ha’Ruach U’Morid Ha’Geshem
in the Mussaf prayer of Simchat Torah (outside of Israel from Shemini Atzeret).
This recitation does not constitute a request or plea for rain; rather, it is
merely meant as praise to Hashem and is therefore dubbed, “Powers of Rain.” The
actual request for dew and rain can be found in the ninth blessing of the
Amidah prayer referred to as the “Blessing of the Years” (Barech Aleinu). There
are several halachic differences between mentioning the “Powers of Rain” in the
second blessing of the Amidah prayer entitled, “Ata Gibor,” and the
actual request for dew and rain in the ninth blessing. Firstly, whereas we
begin mentioning the “Powers of Rain” from Mussaf of Shemini Atzeret, we do not
actually request dew and rain until the night of the Seventh of Marcheshvan
(outside of Israel from the night of the Fifth of December), as we shall
discuss in following Halachot.

Why is “Mashiv Ha’Ruach” Mentioned in the “Mechayeh
” Blessing?

The Gemara (Berachot 33a) states that we mention the “Powers of Rain” in the
“Ata Gibor” blessing for this blessing deals with the Resurrection of the Dead
and since rainfall is tantamount to The Resurrection, our Sages thus
established this sentence to be mentioned in the blessing dealing with The Resurrection.
Our Sages established the actual request for rain in the “Blessing of the
Years,” for this is a blessing regarding one’s livelihood and rainfall is a
matter of sustenance for the entire world.

One Who Forgets to Mention “Mashiv Ha’Ruach
If one forgets to recite “Mashiv Ha’Ruach” and becomes aware of his
mistake only after concluding the “Mechayeh Ha’Metim” blessing, we must
analyze whether one must return to the beginning of the Amidah prayer and begin
it again or may one continue his prayer as usual. This law indeed depends on
one important factor: If one inserted “Morid Ha’Tal” instead of “Mashiv
” (as is the Sephardic custom during the summer months), one would
not return to the beginning of the Amidah prayer since one has said “Morid

However, if one mentioned neither “Mashiv Ha’Ruach
nor “Morid Ha’Tal” (which is indeed customary among several Ashkenazi
communities during the summer months), if one has not yet begun the “Ata
” blessing, one should recite “Mashiv Ha’Ruach U’Morid Ha’Geshem
between the “Mechayeh Ha’Metim” and “Ata Kadosh” blessings and
then just continue his prayer as usual. If, however, one has already begun the
Ata Kadosh” blessing and only then realizes his mistake, one must begin
his Amida prayer anew.


Shabbat Shalom

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