How can one describe the essence of Shemini Atzeres? Rashi in Parshas Emor cites the words of Chazal, that “atzeres” means detainment. “I detained you to remain with me just one additional day”. This is comparable to a king who invited his children to feast with him for several days. When the time came for them to take leave of him, he begged them, “Please remain with me just one more day. “Kashe ally preidaschem”- Your departure is difficult for me”.

What is meant by ‘departure’? Since when is there a possibility to take leave of Hashem? We know that there is no space in the entire cosmos that is not occupied by His presence!

Assuming that there is a concept of taking leave of Hashem, what is there to be gained by remaining one additional day? The difficulty of parting from a loved one is an outcome of the loving bond and relationship formed while being in each other’s company. Remaining together an additional day will only serve to compound the struggle to part from each other!

The Gemorah tells us that Shemini Atzeres is considered a separate holiday and is not an extension of Sukkos. If the entire point of this Yom Tov is to linger one more day, than it should have been annexed to the Yom Tov of Sukkos rather than creating a free-standing Yom Tov with its own separate set of requirements?

The Torah commands us on Sukkos to leave our permanent abode and take residence in a temporary shelter. Paradoxically, Chazal also mandate us to make the Sukkah into a permanent dwelling? We cannot have it both ways. Is the Sukkah supposed to represent permanence or transience? Furthermore, what is the significance of telling us to exit the permanent home? Isn’t the main objective to move into a temporary shelter- a halachically kosher Sukkah?

Chazal are alluding to us that the objective of this mitzvah is to entrench in our minds and our hearts where we are positioned and where we belong. Our mindset must be that our existence in this world is impermanent and fleeting. All the worldly pleasures and possessions that we amass are inconsequential in the big picture. Authentic assets are ruchnius acquisitions, the likes of an additional daf of Gemorah or another tefiloh. These assets are permanent.

The Eibershter wants us to leave our permanent home, the mindset that olam hazeh has permanency, and go into a temporary dwelling. Gain the understanding that olam hazeh is only temporary. This perception must be permanently etched in our minds. The mitzvah of Sukkah must turbulently shake us out of the false notions and confusion as to the insignificance of this world.

We have been zocheh to be uplifted throughout the months of Elul and Tishrei and to internally connect with the world of spirituality, and kirvas Hashem. As these awesome days come to a close and we return to the mundane, we must brainstorm how to integrate our newly gained insights into our daily regimen. This is the purpose of this special day, Shemini Atzeres. It is designed as a time to reflect on our newly gained lofty levels of ruchnius in bitachon, emunah, yiras shomayim, love of mitzvos and chashivus haTorah.

This is the meaning of “Kashe ally preidaschem”. Hakadosh Boruch Hu says,” How difficult it would be for me if these days end and our connection is severed or weakened. How trying it would be for me to watch all of your ruchnius gains dissipate. After having formed such strong attachment to you, I find it unbearable to be detached from you”.

The Torah presents the formula to maintain this kesher. Spend the day concretizing our indestructible ties to Hashem. This fresh outlook will carry us to the next Yom Tov when we will further reinvigorate and refresh our unbreakable dveikus to Hashem and ruchnius pursuits to earn a coveted spot in the permanent abode- olam habbah.

Melacha done for a group of people

If a non-Jew performed a melacha on behalf of a group of people that includes both Jews and non-Jews, his intention is determined according the majority of the group. If the majority of beneficiaries were non-Jewish, Jews may benefit from his melacha. If the majority were Jews, they may not. In a case where there are equal amounts of Jews and non-Jews, it is assumed that he intended to benefit both groups and benefit is forbidden. Rema rules that when a Jewish member of the group was known to be one of the intended beneficiaries, benefit from the melacha is forbidden even if the majority of the group is non-Jewish.

Buying from a non-Jewish seller on Yom Tov

One may purchase merchandise that a non-Jew transported from outside the techum if he intended to sell it to residents of a city comprised mostly of non-Jews. If it is evident that the seller is increasing the amount of merchandise he is transporting because of his Jewish customers, purchasing from him would be forbidden. If merchandise was brought into a mostly non-Jewish city, but most of the buyers of this merchandise are Jews, the halacha is unclear. Under all circumstances, the halachos of purchasing on Shabbos and Yom Tov must be followed; a price may not be specified and money may not change hands.

If a non-Jew does melacha for himself while also intending to benefit a Jew, it is forbidden to benefit from his action. For example, if a Jew and non-Jew are together in a dark room, and the non-Jew turns on the light for both of them, the Jew may not use the light. There are some opinions that are lenient, however, and we do not protest against those who rely on them. The poskim say that it is forbidden to board an elevator which a non-Jew summoned for himself.

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