He was born in Baghdad in the year 1896. While still a young man he was renowned as one of the greatest scholars and sages. Later on, he would be recognized as a Pillar of the Torah whose opinion was considered decisive in both spiritual and rabbinical matters. He had many ties with the great rabbis of Israel as well as with the sages of Eastern Europe and Poland.

In 1925 he came to Jerusalem, for which he had always had a deep yearning with his wife, Victoria, and together they made his home a meeting place for sages. He had acquired a reputation for profound insight and breadth of knowledge in all worldly matters, and many flocked to him from various places in order to consult with him on matters of Halacha and public affairs. His Judaica library was unique, containing a valuable collection of first editions, as well as valuable Halachic and scientific manuscripts, some of which he managed to get published. The Rabbi wrote many responsa to questions on a variety of Halachic issues. Some of these were published in his book "Good-Wine" Responsa, in two volumes.

In 1955, he was chosen as the Rishon L'Zion and the Chief Rabbi of Israel. Immediately following his appointment to this high post, his independent thinking and unique way of conducting almost all of his activities became apparent. The Rabbi aspired greatly to establish dialogue and friendship between all parts of the nation, including those who had become estranged from the observance of the Torah's mitzvot. His tours to the most secular kibbutzim, his attitude, his conversations and his great talent in explaining the Jewish position, won the hearts of many who were far from Judaism, increased mutual understanding and brought many closer.

The Rabbi envisioned the Chief Rabbinate would serve all the Jewish People, whether Sephardic, Askenazi, observant or secular- both in Israel and the Diaspora. He visited Jewish Communities around the world and in good will strived to find solutions for their problems and needs. He had special relations with the Jews of the (former) Soviet Union and plans were made to forward his attending the celebrations for the 75th birthday of the chief rabbi of Moscow, Rabbi Levine. The request for visa for the Chief Rabbi was granted by the Russian authorities in principle, but was then intentionally delayed, until the Rabbi had no other option, but to cancel his visit.

He expended much energy in his battle to break down ethnic and other barriers. His home served as a meeting place for all circles, public and political figures, scholars and economists, diplomats and heads of communities from the Diaspora. In this way, he was able to contribute much to the elucidation of important basic problems. His public appearances were not always in places identified with the Torah and observance of mitzvot. He spoke in a clear and concise manner, and his ideas were presented with clarity, in such a way that any modern person could understand them and be impressed by them. In this way, he was able to build bridges between men of religion and of science, and established a beneficial and fruitful dialogue between them and public and social personalities.

As stated above, the Rabbi was fearless and so, spoke out on any matter which, in his view, called for the voice of a spiritual authority. His courageous spirit and aversion to flattery helped him lead the Israeli Rabbinate at a time of great turmoil. He was also aided in this by his keen sense of orientation and his practical wisdom, which never overlooked any of the various possibilities which might arise. It is possible to understand the meticulous nature of his plans in light of this fact.

Having served as the Chief Rabbi during the crucial period of post-independence, Rabbi Yitzchak Nissim was one of the leaders who participated in shaping and determining the nature of Israel as a Jewish State. The Chief Rabbi did not hesitate to take any measures within his position and authority to preserve Israel's Jewish identity. Along with his actions towards unity and harmony between all parts of the nation, the Rabbi fought for issues that were in the midst of the long standing debate of religion vs. state. Many times his position was accepted and honored. There were, however, numerous times in which his actions were challenged. His opinion was often contrary to that of the government, which was not pleased with a rabbi that has so outspoken in matters that were not limited to the needs of the religious community. Many critics opposed not only his opinions, but also the status of the Chief Rabbi and the authority of the Chief Rabbinate, to the extent of threatening to discharge the Rabbi from his post.

The Chief Rabbi, on the other hand, would not be deterred. He fought for the Jewish identity of Israel, on issues such as keeping a kosher kitchen on boats operated by Zim, the National Shipping Line, and observing the traditional Jewish date and customs on the Yahretzeit (anniversary) of President Chaim Weizman's death. The Chief Rabbinate imposed an embargo on dairy products whose source were kibbutzim on which pigs were raised. The same sanction was imposed on products produced in factories operating on Shabbat.

As mentioned, the Chief Rabbi's actions were often controversial, but in retrospect, even his rivals have often acknowledged that he took the right position. Thus, for example, when pope Pious made a visit to Israel (in 1964), preparations were made to welcome him in a state ceremony. Part of the ceremony's program involved the participation of the Chief Rabbi in the reception at Megido. But he refused. The Chief Rabbi of Israel felt that if he should receive the pope, then the pope, as head of the Catholic faith, should reciprocate in kind with a visit to the head of the Jewish religion, or at least make a gesture of courtesy toward the Jewish religion. The Rabbi was concerned that if this condition were not met, it would create the impression, heaven forbid, that the status of the Jewish religion is inferior, something to which he refused to be a party to. The position taken by the Rabbi, of blessed memory, was vindicated by the outcome of the visit, even among those who at first vigorously objected to it. The "Haaretz" (Israel's leading daily newspaper) for example, admitted in its editorial, that in the same way as the pope's visit to Israel was an historic event for the Christians, the very fact that the Chief Rabbi refused to meet him was also historic, and lent force to Israel's independence.

Before the Six Day War, the Rabbi, of blessed memory, constantly protested the fact that there were no Jews in Jerusalem's Old City and that there was access neither to the Wailing Wall nor to the other holy sites. God blessed him with the grace of seeing Jerusalem united, and after the Six Day War he acted decisively by transferring the High Religious Court, over which he presided, to the building facing the Southern Wall, close to the Chamber of Hewn Stone, which had been the Seat of the Sanhedrin.

Upon this miraculous event, Rabbi Yitzchak Nissim made a point of visiting the largest Jewish community of the Diaspora in the United States of America. He would not speak that which was convenient for them to hear. His approach was forceful and direct. His mission was clear: bring as many Jews as possible to the understanding that it is their privilege as well as their obligation to make the State of Israel their home.

The Chief Rabbi supported and participated in setting the 28th of Iyar as a special national-religious holiday. He also permitted marriage and cutting of hair in honor of Israel's Independence Day (5th of Iyar), although it falls on the counting of the Omer, when such practices were traditionally prohibited.

During his tenure as the Chief Rabbi of Israel, the State of Israel became the greatest Torah center in the world. As a result, the Rabbi had to answer Halachic questions addressed to him from almost all corners of the globe. Thousands of responsa, some of them of extreme importance, accumulated in his possession, and following his retirement he began preparing them for publication. Two volumes of these responsa were published in 1979.

The Rabbi held his position for eighteen years, up until 1973. In 1981, at twelve noon on the 9th of Av his soul returned to its Creator. It was a sad day, the day we remember the destruction of the Temple, and the expulsion of our people from Spain.

Source: Yad Harav Nissim, a unique organization which has been active in the Jerusalem Community for decades. The organization was founded by Rabbi Yitzchak Nissim ZT"L.