11 TISHREI
The Day After Yom Kippur
RAV MORGENSTERN
Entering Into Chochmah
BY RAV YITZCHAK MEIR MORGENSTERN
Likutei Ya”M HaChochmah: Festivals & Seasonal Avodah Series Pg 41
The day after Yom Kippur is when Moshe gathered the nation to speak to them. From a certain angle, the day after Yom Kippur is at a higher level than Yom Kippur itself, just like Purim is higher than Yom Kippur.
The Baal Shem Tov said that the day after Yom Kippur is called Gutz Tug, “G-d’s day”, a day of Hashem.
Since the avodah of Yom Kippur is to long for Hashem, which uses the fire of our Binah, a fiery desire and yearning to return to Hashem and become integrated within our Emanator once again – just as Nadav and Avihu yearned with all of their souls to leave their body and rise above every level and revelation of every world – they wanted to leave behind the dimension of Memale kol olmin and return to their higher root which they were drawn from, which is the light of achdus peshutah, undifferentiated unified light of Hashem.
In the world of Atzilus [which is below the world of undifferentiated unified light of Hashem], Binah is a longing and desire to give oneself up, to nullify all vessels and all disparateness, so that one can return to the undifferentiated light (ohr pashut) and become integrated in it.
After Yom Kippur in which we have acquired the mochin/consciousness of Binah, on the day after we can enter into the ohr pashut, at the level of Yesod d’Aba. That is why it was the day after Yom Kippur when Moshe gathered everyone – because Moshe was the light of Yesod d’Aba.
And on Shabbos night as well, there is a longing of our souls, a fire of Binah which is the preparation for Shabbos day, which is Chochmah, the light of Hashem’s unity with all the worlds, the light of bittul b’metzius: becoming nullified to the reality of Hashem.
The day after Yom Kippur is an even greater holiday than Yom Kippur itself
SOURCE: https://www.sie.org/templates/sie/article_cdo/aid/2507914/jewish/11th-Day-of-Tishrei.htm
The Baal Shem Tov wrote that the day after Yom Kippur is an even greater holiday than Yom Kippur itself, a day called "Bshem HaShem" or in Yiddish "Gott's Nomen", literally "The Name of God"
1. If the day falls on Tuesday, it is distinguished by the repetition of the statement, “And G‑d saw that it was good,” associated by our Sages with a twofold good, “good to the heavens” and “good to the creatures.” This is particularly true of a Tuesday in the month of Tishrei, a unique month, and especially, after Yom Kippur, when Tachanun is not recited. This emphasizes that our service must focus on Teshuvah Ila’ah, the Teshuvah associated with happiness.
This is reflected by the story concerning the Previous Rebbe who asked his father after Yom Kippur,
“What must we do now?” and his father answered him, “Now, we must begin to do Teshuvah.” Thus, even if the Teshuvah of the Ten Days of Teshuvah was carried out in a spirit of happiness, we must reach a higher level of joy after Yom Kippur.
(The aspect of happiness receives even greater emphasis on a year when Rosh HaShanah falls on Shabbos.)
The uniqueness of the day following Yom Kippur is reflected by the name with which it is customarily referred, “Gots Nommen,” “G‑d’s name.”
The Baal Shem Tov explains that the Yiddish name for G‑d is used rather than any of the Hebrew terms because each of the Hebrew terms refers to a specific level of G‑dliness. The Yiddish term implies that the dimension of G‑dliness revealed transcends all revealed levels.
This is connected with the concept of tzedakah. Revelations from all the levels of G‑dliness connected with a specific name come as reward for service. The revelation of this dimension of G‑dliness, however, comes as an expression of tzedakah motivated by G‑d’s generosity. The realization of this concept should bring about great happiness. This happiness is further emphasized by the fact that during the present days, we are occupied with the preparations for the mitzvos of “the season of our rejoicing.”
The above is also connected with the portion of Torah connected with the present day which mentions the blessings given Yosef. There is a unique dimension to these blessings. None of the blessings given to the other tribes are included in a single aliyah. They are either grouped together with the blessings given other tribes or with the blessings given to the Jewish people as a whole. The tribe of Yosef is the only tribe for which an entire aliyah is devoted to its blessings.
These blessings are of an all inclusive nature, including the blessings of “the heavens” and “the depths,” uniting the two opposites into a single blessing. These blessings are connected with the entire Jewish people for, at times, Yosef is used as a name for the people as a whole.