The Jews who had returned to the Land of Israel with Ezra and Nehemiah gathered on this day and repented their misdeeds, signing a document in which they committed to trust in G‑d and follow His ways. Among the mitzvot they specified were to refrain from intermarriage and from purchasing produce on Shabbat (Nehemiah 9:1–3; 10:1–32).
Link: The Return to Israel
R. Yaakov Yosef was one of the foremost disciples of the Baal Shem Tov. He was the first one to disseminate the teachings of Chassidut in print, publishing the work Toldot Yaakov Yosef in 1780.
Link: The Rabbi’s Secret Sins
On this day in 5756 (1995), the Ribnitzer Rebbe, Rabbi Chaim Zanvil Abramowitz, passed away. For decades, with great self-sacrifice, he lived a full Chassidic lifestyle under Soviet rule before emigrating to Israel and then the U.S.
The day following a festival is called Isru Chag ("tied to the festival"). Tachnun (confession of sins) and similar prayers are omitted throughout the remainder of the festive month of Tishrei.
This Torah we were given is not of the world, neither is it something extraneous to it. Rather, it is the hidden essence, the primal thought from which all the cosmos and each thing within it extends. It is not about the world, it is the world—the world as its Creator sees it and knows it to be.
The sages of the Talmud told us that the Torah is the blueprint G‑d used to design His creation. There is not a thing that cannot be found there.
Even more, they told us, the Torah is far beyond the world, beyond time, beyond any sort of being. G‑d and His Torah are one, for His thoughts are not extraneous to Him, nor do they effect any change in Him, as do our thoughts. Rather, His thoughts, His wisdom, His desire—all are a simple oneness that does not change.
But He took that infinite wisdom and condensed it a thousandfold, a billionfold, and more, into finite, earthly terms that we could grasp—yet without losing a drop of its purity, of its intimate bond with Him. Then He put it into our hands to learn, to explore and to extend.
So now, when our mind grasps a thought of Torah, thoroughly, with utter clarity, we grasp that inner wisdom. And when we are completely absorbed in the process of thought, comprehension and application, our self and being is grasped by that infinite wisdom which is the essence of all things.
We have grasped it, and it grasps us. In truth, we become that essence.