The holy seforim tell of the greatness of the day, Hoshanah Rabbah. The Novi, Yeshaya, based on a statement in the Talmud Yerushalmi, expresses that this day is unique in that everybody seeks out Hashem. This day is earmarked to gain forgiveness on the level of Yom Kippur.

The Sefer Kaf Hachaim quotes a Chazal that has Hashem addressing Avrohom Avinu saying, “If your children did not receive kaparah on Rosh Hashanah or on Yom Kippur, Hoshanah Rabbah is still available to gain forgiveness.

The importance of Hoshanah Rabbah is evident from the manner in which the Jewish calendar was originally arranged. The calendar was preset that Hoshanah Rabbah can never coincide with a Shabbos. One of the great poskim, the Elya Rabba, explains that the reason is because on Hoshanah Rabbah there is abundant crying and beseeching, and this may not be done on Shabbos.

This is incredible! Rosh Hashanah was not designed to forestall landing on Shabbos. Although tekias shofar must be forfeited when Rosh Hashanah falls on Shabbos, the calendar did not account for that. Despite the great sacrifice entailed in missing the protection and zechus of tekias shofar, adjustment to the calendar was not affected. Likewise, the calendar was not manipulated to avoid the first day of Sukkos falling on a Shabbos, thereby forfeiting the mitzvah of lulav. Hoshanah Rabbah, alone, entered the equation that it should not conflict with Shabbos and deter the heartfelt tefilos. It is self-evident that Hoshanah Rabbah is a powerful day! The Rabbonim were not allowed to tamper with this day. The opportunity to make a last effort to gain forgiveness remains untouched.

This special day is the apex and climactic finale to the Yomim Noraim. This is the day that we complete the fifty-one day avodah commencing Rosh Chodesh Elul. This is the conclusion of a fifty-one-day series of teshuvah and gaining closeness to Hashem. These special days engineered massive change, converting us into new beings, off to a fresh start and a clean slate.

This is the final chance. Even if Yom Kippur did not bring the yeshuah, there is still time- TODAY.

Benefiting from an item which was transported from outside the techum

As we have learned, it is forbidden to benefit from melacha that a non-Jew performed on behalf of a Jew on Shabbos and Yom Tov. The prohibition applies to all people, even those who are not the intended beneficiaries of the non-Jew’s labor. According to some Rishonim, this rule only applies if the non-Jew did a melacha min haTorah. If he only did a melacha mid’rabonon, the unintended beneficiaries are permitted to benefit from his act. Household members of the intended beneficiary are included in the prohibition. Other Rishonim disagree and do not distinguish between melachos mid’oraisa and melochos mid’rabonon, except with regard to an item which a non-Jew transported from outside the techum. They explain that since the prohibition of techum is subjective (every person has different techum boundaries which depend on where he was settled at the onset of Shabbos or Yom Tov), it is not as stringent as other prohibitions.

[73-74]שו"ע תקטו, ה, ומשנ"ב נב; ביאורים ומוספים דרשו

Transporting an item from a distance of twelve mil

It is forbidden to travel past the techum on Shabbos and Yom Tov. The techum is determined by measuring two thousand amos past the city limits. Walking past the techum is forbidden midrabonon. There are some Rishonim who hold that traveling more than twelve mil (approximately 6.7 -8.5 miles according to various opinions) past the techum is forbidden min haTorah. Nonetheless, if a non-Jew transports an item from a distance of twelve mil past the techum, unintended beneficiaries are still permitted to benefit from the item. Although traveling such a long distance may be forbidden min haTorah, its source is only derived and is not explicit. As such, it is not as stringent as other Torah prohibitions with regard to benefiting from a non-Jew’s actions.

65משנ"ב תקטו, מה ו־נב; ביאורים ומוספים דרשו

Moving an item outside its techum

The techum of an object is determined by the techum of its owner. Therefore, if an item is beyond the techum of its owner, it is considered to be out of its own techum and it may not be moved beyond its four amos. Objects owned by a non-Jew are technically not included in the rules of techum, since their owner is not subject to the concept of techum. Nonetheless, Chazal instituted that these items may not be transported beyond the non-Jew’s techum as a safeguard against transporting a Jew’s item from outside its techum.

75שו"ע תקטו, ה, ושעה"צ סג; ביאורים ומוספים דרשו