2170:, known as the Levush, mentioned that all cantors knew a set melody which was traditional for Kol Nidre. Jaffe was actually complaining that the widespread and solid adherence to this melody was hampering his efforts to introduce corrections into the words. And yet there are probably no two synagogues in which the melody is chanted note for note absolutely the same. Indeed, a critical examination of the variants shows near-agreement in the essentials of the first strain only, with transformations of great diversity in the remaining strains. However, these divergences are not radical, and are inevitable in a composition not due to a single originator, but built up and elaborated by many in turn, and handed on by them in distinct lines of tradition, along all of which the rhapsodical method of the hazzanut has been followed.
1409:
3759:(published in German 1922, English transl. 1927, Vienna) p. 282. "It makes no difference whatever whether the oath was sworn to a Jew or to an inferior idolater. The rabbis point out the sad end of King Zedekiah of Judea as a just punishment of God for his having broken the oath that he had sworn to the pagan king of Babylonia, Nebuchadnezzar...."(referring to Zedekiah's presumed oath of fealty when Nebuchadnezzar had installed him on the throne, violated when Zedekiah mounted an insurrection, Second Kings 24:17–25:7). By the same token, the peace treaty made with the Gibeonites was adhered to notwithstanding that the Gibeonites had obtained it by fraud (Joshua, chap. 9).
1424:). As one commentary puts it, "it is considered a fearsome sin for one to violate his vows and oaths and the Sages regard it as an extremely serious matter for one to approach the Days of Judgment with such violation in hand." Rash vows to God that for whatever reason were not fulfilled created painful religious and ethical difficulties for those who had made them; this led to an earnest desire for dispensation from them. Therefore, halakha allowed for the absolution from a vow ('hattarat nedarim'), which might be performed only by a scholar, or an expert on the one hand, or by a board of three Jewish laymen on the other.
2873:, a passage beginning with the words "Rabbi Simon stood", which is printed in relatively few mahzorim - in Ashkenazic (if included at all) it occurs before the invitation to outcasts, in the ArtScroll Yom Kippur mahzor page 57 (noted there as recited "in some congregations" and described as "esoteric in the extreme"), and when in Sephardic mahzorim after the recitation of Kol Nidre but before the blessing upon the government, as in Orot mahzor page 86 (there without an English translation) , but not in the Birnbaum, Adler, Rinat Yisroel, Heindenheim, and many other mahzorim. Also see: Munk, Elie,
1841:
or given in exchange for a prayer being answered, that something will be done (or not done) for religious purposes or to show religious devotion, that a thing will be used only for religious purposes (e.g., as a tool used only for building or repairing the Temple) and never for mundane purposes, that a thing will be given to the Temple or treated as if it were already given to the Temple, and so forth. To make this declaration clearer, every possible synonym for such pledging and for nullification or cancellation of such pledges is used.
1402:
2391:
1331:כָּל נִדְרֵי, וֶאֱסָרֵי, וּשְבוּעֵי, וַחֲרָמֵי, וְקוֹנָמֵי, וְקִנוּסֵי, וְכִנוּיֵי, דִנְדַרְנָא, וּדְאִשְתַּבַּעְנָא, וּדְאַחֲרִמְנָא עַל נַפְשָׁתָנָא. •מִיוֹם כִּפּוּרִים שֶׁעָבַר עַד יוֹם כִּפּוּרִים זֶה, וּ־־• ♦מִיוֹם כִּפּוּרִם זֶה עַד יוֹם כִּפּוּרִים הַבָּא עָלֵינוּ לְטוֹבָה.♦ בְּכֻלְהוֹן אִחֲרַטְנָא בְהוֹן. כֻּלְהוֹן יְהוֹן שָׁרָן, שְׁבִיקין, שְׁבִיתִין, בְּטֵלִן וּמְבֻטָלִין, לָא שְׁרִירִין, וְלָא קַיָמִין. נִדְרָנָא לָא נִדְרֵי, וֶאֱסָרָנָא לָא אֱסָרֵי, וּשְׁבוּעָתָנָא לָא שְׁבוּעוֹת.
3474:(written c. 1260, first printed 1505) "Third Gate", paragraph 74; "f the delay in the fulfillment of his vows proceeds from forgetfulness, he is punished for this too; for, knowing that forgetfulness is common in a man, he should have reminded himself of his vows and constantly brought them to heart, so as not to forget them, as it is said, 'It is a snare for a man rashly to say, "Holy", and after vows to make inquiry' (Proverbs 20:25)." (English translation published by Feldheim Publishers, NY, 1967, p. 193).
2016:נַפְשָׁתָֽנָא—"regarding ourselves"—by which this formula is limited to annulling only those vows that would affect only ourselves but not vows that would affect any other person. The formula is restricted to those vows between man and God alone; they have no effect on vows made between one man and another. No vow, promise, or oath that concerns another person, a court of justice, or a community is implied in
1557:(early 14th century). There may be an additional reason — perhaps the annulment of vows was moved to, or repeated at, the beginning of Yom Kippur in order to minimize the risk that new vows would be made in the ten-day interval between the repudiation of vows on Rosh Hashana and Yom Kippur, and, more than the rather dry legalistic Rosh Hashana declaration, Kol Nidre includes an emotional expression of penitence that sets the theme for Yom Kippur.
53:
1941:
Nidrei set out in the Siddur of Rav Amram Gaon (ca. 870) uses the formula "from the last ... to this ...", and similarly De Sola Pool. Wolf von
Heidenheim's mahzor uses "from this Day ... to the next ...", and similarly Adler, and Birnbaum. The Rinat Yisroel combines both, "from the last ... to this..., and from this....", and similarly the Syrian and other Sefardic or Mizrahi traditions set forth in the Orot mahzor and the Bagdadi version.
47:
2594:
1732:(early 12th century) gives the following directions: "The first time he must utter it very softly like one who hesitates to enter the palace of the king to ask a gift of him whom he fears to approach; the second time he may speak somewhat louder; and the third time more loudly still, as one who is accustomed to dwell at court and to approach his sovereign as a friend." However, Rabbi Meier ben Yitzchak of Worms (11th century), author of
2202:
1684:
version is, therefore, usually called the "Sephardic". The old and new versions are sometimes found side by side. Because it is traditional to recite the Kol Nidrei three times, some
Sephardic communities and even some Ashkenazic communities (especially in Israel) make a point of reciting both versions (usually referring to the previous Yom Kippur in the first two iterations and usually referring to the next Yom Kippur in the third).
1062:
1704:. Both Hebrew versions refer to vows of the year just concluded, rather than vows made in the coming year. The two Hebrew versions are slightly different from each other. Amram's version was apparently written unpointed, but a pointed version of Amram's Hebrew version is given in Birnbaum. Amram's Hebrew version is the one used in Balkan (Romaniote) and Italian liturgy. Otherwise, Ashkenaz and Sefardic liturgy has adopted
1808:, in his edition of the Mahzor, comments on this passage: "It refers to vows assumed by an individual for himself alone, where no other persons or interests are involved. Though the context makes it perfectly obvious that no vows or obligations towards others are implied, there have been many who were misled into believing that by means of this formula all their vows and oaths are annulled. In the eleventh century Rabbi
1506:, yet who secretly maintained their original faith. This idea has been shown to be incorrect, as the prayer pre-dates this era (circa 15th century) by many centuries. However, this prayer was indeed used by the Marranos and it is possible that its great significance and wide usage derives from this persecution. As Kol Nidre clearly predated the Spanish Inquisition, it was supposed that it may have commenced during the
1279:
59:
1769:
begins, before reciting Kol Nidre. The men of the congregation wear their prayer shawls, one of the few times in the year that these are worn in the evening. It would appear, in most congregations, that a sort of compromise has been adopted; Kol Nidre begins just before sundown, so by the time its last repetition is finished nightfall has commenced or is on the very cusp of commencing.
2139:); adding a lengthy footnote that said, "That much though is certain and cannot be denied by anyone -- that the formula is by no means suited to introduce the holiest of all days, and that it would have been more suitable for any occasion but that of the eve of the exalted Day of Atonement." An English translation - "O come, day of God" - of Stein's hymn was used, in the place of
4165:
2048:
so seriously that they consider themselves bound even if they make the vows under duress or in times of stress when not thinking straight. This ritual gave comfort to those who were forcibly converted to
Christianity, yet felt unable to break their vow to follow Christianity. In recognition of that history, the Reform movement restored this recitation to its liturgy.
1528:, Kol Nidre is recited on Yom Kippur because, at times, the Heavenly judgment is handed down as an 'avowed decree' for which there can normally be no annulment. By reciting the Kol Nidre annulment of vows at this time, we are asking of God that He favor us by annuling any negative decrees of judgment that await us, even though we are undeserving of such annulment.
2135:, had omitted it during Yom Kippur services at least twice. In 1840, Rabbi Leopold Stein (who later became the Rabbi of Frankfurt on Main) published a volume of German language prayers and hymns offered as additions or alternatives to the traditional ones, and for a substitute for Kol Nidre he provided the hymn (apparently his own work), "O Tag des Herrn!" (
1201:, which mean "all vows". The formula, depending on rite, either proactively annuls any personal or religious oaths or prohibitions which are made between oneself and God in the course of the next year, so as to preemptively avoid the sin of breaking vows which are made to God but are not or cannot be upheld, or annuls any vows taken in the preceding year.
2408:
2147:(1945 & 1963) - the 1894 edition of the Union Prayer Book had a slightly different English translation but it appears that some editions between then and 1945 were defective and erroneously omitted most of the pages (this page among them) for the eve of 'Atonement Day', but Kol Nidre was returned to the Reform liturgy in subsequent prayerbooks.
1541:, the New Year, ten days before Yom Kippur. The Talmud says, "Who wished to cancel his vows of a whole year should arise on Rosh Hashanah and announce, 'All vows that I will pledge in the coming year shall be annulled.'" There is, in fact, a ritual that is supposed to take place the day before Rosh Hashana (because one does not do such chores
2131:
obligations are in no wise included that refer to other persons or to non-religious relations." Even before 1844, some rabbis and congregations (not all of them
Liberal) had ceased reciting Kol Nidre: It is not found in the Berlin 1817 prayerbook, nor the Hamburg prayerbooks of 1819 and 1841, and the famous pioneer of Modern Orthodoxy, Rabbi
2185:", or soul breath. Instead of announcing the opening words in a monotone or in any of the familiar declamatory phrases, a hazzan of South Germany prefixed a long, sighing tone, falling to a lower note and rising again, as if only sighs and sobs could find utterance before the officiant could bring himself to inaugurate the Day of Atonement.
1431:, solemnly retracted their vows and oaths they had made to God during the period intervening between the previous Yom Kippur and the present one; this rite made them null and void from the beginning, entreating in their stead pardon and forgiveness from God. This is in accordance with the older text of the formula as it is preserved in the
2409:
1398:(589–1038 CE). There was a common theory that it commenced during and because of a period of extreme persecution, in which Jews were forced at sword's point to convert (either to Christianity or Islam) and that Kol Nidre would restore the person's Jewish identity by nullifying the conversion in the eyes of the Jewish community.
1994:
It is well known how many baseless accusations the text of has aroused against Jews in the course of centuries. But nowhere in the sources can any interpretation of a morally offensive nature be found, for the authorities agree unanimously that the text has in view only obligations undertaken by an
3414:
This word is the third in the ArtScroll edition; a comparison of just a few machzorim – ArtScroll, Birnbaum, Adler, and Rinat
Yisroel – showed that different editions, presumably following various regional traditions, had very slight differences - in the order of the synonyms and a very few times an
2306:
The northern traditions prefer at such points first to utilize its complement in the second ecclesiastical mode of the Church, which extends below as well as above the fundamental "re". The strain, in either form, must obviously date from the early medieval period, anterior to the 11th century, when
2118:
congregations, which while retaining the melody substituted for the formula a German hymn or a Hebrew psalm (particularly Psalm 130), or changed the old text to the words, "May all the vows arise to thee which the sons of Israel vow unto thee, O Lord, ... that they will return to thee with all their
1840:
The many different terms for vows and pledges used in Kol Nidrei can be confusing, especially because the
English language is poor in short equivalent terms that express the same nuances. These terms are almost exclusively religious pledges of various kinds: That something will be done (or not done)
1612:
as a repetitious transgressor, indicating something worse that the usual reprobates, namely someone whose offenses are of such magnitude that he is no longer recognized by the Jewish community. Their inclusion in the Yom Kippur service is a temporary expedient, and does not operate as a remission of
1552:
So, from a time before the composition of Kol Nidrei there was a corresponding ritual intended for Rosh
Hashana. It is believed that Kol Nidrei was added to the liturgy of Yom Kippur, ten days after Rosh Hashana, because that service is much more solemn, because Yom Kippur is entirely attuned to the
1344:
and synonymous terms, that we may vow, or swear, or consecrate, or prohibit upon ourselves, •from the previous Day of
Atonement until this Day of Atonement and ...• ♦from this Day of Atonement until the Day of Atonement that will come for our benefit.♦ Regarding all of them, we repudiate them.
3184:(2nd ed. 2007) s.v. Kol Nidrei, vol. 12 p. 277. Birnbaum's English translation of the customary Aramaic text of Kol Nidrei is considerably shorter than most other translations since he does not attempt to find an equivalent for each synonym for a vow and simply says "all personal oaths and pledges".
2047:
Because this declaration has often been held up by anti-Semites as proof that Jews are untrustworthy, the Reform movement removed it from the liturgy - temporarily, but there was enough popular demand for its restoration. In fact, the reverse is true: Jews cherish this ritual because they take vows
1932:
It has even been suggested that Kol Nidrei includes vows that had been fulfilled, because the Torah forbids the making of vows, so that even those which were kept required atonement. There is also a kabbalistic or spiritual purpose to Kol Nidrei: God has vowed, in
Scripture, to punish Jewry for its
1768:
should be recited before sunset, since dispensation from a vow may not be granted on the
Sabbath or on a feast-day, unless the vow refers to one of these days. However, some communities (apparently Sephardic and in the minority) consider it proper to wait until nightfall, when Yom Kippur officially
1928:
Though these promises to God may have been ill-considered, the failure to keep them is a recurring offense – and acting as if promises made to God were so trifling that they could be thoughtlessly forgotten is a further offense; the only remedy is, first, to admit that these promises will never be
1667:
discussion of the annulment of vows speaks of the negation of vows which will be made in the future. Finally, there was the distinct probability that a person would die with unfulfilled vows having been made since the previous Day of Atonement, so annulling these vows in advance might diminish the
1659:, making reference to vows which one might not be able to fulfill or vows which one might forget to observe during the ensuing year. Meir ben Samuel likewise added the words "we do repent of them all", since real repentance is a condition of dispensation. The reasons for this change were that an "
2130:
At other times and places during the 19th century emphasis was frequently laid upon the fact that "in the 'Kol Nidrei' only those vows and obligations are implied that are voluntarily assumed, and that are, so to speak, taken before God, thus being exclusively religious in content; but that those
1940:
The text presented here is taken from the ArtScroll Mahzor for Yom Kippur (Ashkenaz ed.), which uses the formula "from this Day of Atonement to the next" in its main text but allows the alternative ("from the last Day of Atonement to this Day") as a parenthetical option. The Hebrew version of Kol
1679:
of the verbs ("which we have vowed", "have sworn", etc.) to the imperfect. Whether the old text was already too deeply rooted, or whether Rabbeinu Tam did not correct these verbal forms consistently and grammatically, the old perfect forms are still retained at the beginning of the formula, but a
1585:, "the Maharil" (died 1427), and substantiated by the Talmudic teaching that "Any community fast in which sinners do not participate, is not considered a fast." From Germany this custom spread to southern France, Spain, Greece, and probably to northern France, and was in time generally adopted.
2043:
As pointed out above, many rabbis state that the vows referred to are applicable only to the individual, and not interpersonally. Moreover, the Biblical verse quoted at the end clearly refers to vows that were unintentionally unkept, not premeditatedly broken. It refers only to vows between the
1683:
The alteration which was made by Meïr ben Samuel, who concurred with Isaac ibn Ghayyat's view, was accepted in the German, northern French, and Polish rituals as well as in those rituals which were dependent on them, but it was not accepted in the Spanish, Roman, and Provençal rituals. The old
1486:
a foolish one ("minhag shetut"). According to others however, it was customary to recite the formula in various lands of the Jewish dispersion, and it is clear likewise from Amram's Siddur that the usage was widespread as early as his time (9th century) in Spain. But the geonic practice of not
1831:
Kol Nidrei is not a prayer, it makes no requests and is not addressed to God, rather, it is a juristic declaration before the Yom Kippur prayers begin. It follows the juridical practice of requiring three men as a tribunal, the procedure beginning before sundown, and of the proclamation being
2302:
at the introduction of each clause. Such a pattern phrase, indeed, is, in the less elaborated Italian tradition, repeated in its simple form five times consecutively in the first sentence of the text, and a little more elaborately four times in succession from the words "nidrana lo nidre".
1520:; God has already threatened and vowed terrible punishments upon the Jewish people for their sins, but by our own demonstration that we can unbind ourselves from vows using Kol Nidre we hope to persuade God to similarly annul His own vows of calamity. As stated in the Orot Sephardic mahzor:
1358:
The leader then says: "O pardon the iniquities of this people, according to Thy abundant mercy, just as Thou forgave this people ever since they left Egypt." And then the leader and congregation say together three times, "The Lord said, 'I pardon them according to your words.'" (quoting
1510:
in Spain (7th century), but this theory has serious weaknesses, such as its adoption by Jewish communities around the world, even in liturgical communities that did not experience such persecution. It may be that it was simply inspired by the Talmudic instructions about avoiding oaths.
1965:
prayer has been used by non-Jews as a basis for asserting that an oath taken by a Jew may not be trusted. Historically, this accusation was leveled so often and so persistently that many non-Jewish legislators considered it necessary to have a special form of oath administered to Jews
1553:
theme of repentance and remorse, because (despite the great importance of Rosh Hashana) Yom Kippur services are better attended, and perhaps because Yom Kippur itself is once referred to as Rosh Hashana in Scripture (Ezekiel 40:1). Such reasons were enumerated by, among others,
1577:), which has been translated above, and which gives permission to transgressors of the Law or to those under a ban "to pray with the congregation", or, according to another version, to the congregation "to pray with the transgressors of the Law." This addition is traced to
1228:
1715:
There has been some criticism from scholars fluent in Aramaic that the text of Kol Nidre has grammatical errors; however, any efforts to introduce corrections have been frustrated because the changes would not comport with the traditional, and much-beloved, melody.
1844:
Such vows, it is obvious, are sometimes made impulsively or in moments of panic, desperation or some other strong emotion, and would be impossible, impractical, or ruinous to fulfill. This is shown by the following Biblical usage of the terms in Kol Nidrei:
2127:, it was briefly omitted from the liturgy and then restored but with a slightly revised text that limited its application only to those vows that operated "to estrange ourselves from those who have offended us or to give pain to those who have angered us".
1230:
1906:
After this point Amram's Hebrew version ceases to list forms of vows and shifts to synonyms for the making of vows, the list in the present day Kol Nidre uses Aramaic non-Biblical synonyms for pledges, which do not have equivalents in Biblical Hebrew:
1777:
The vows and pledges being annulled by this ceremony are of a limited category. 'Kol Nidrei’ is a nullification of vows—whether past or future, gives people the right to break their word or to make insincere promises that will have no legal force. The
1592:(sinners) to join the congregation's prayers, as an effort to inspire their return or at least prevent losing them completely, rather than as a mechanism for coping with Christian or Muslim persecution. The last word (העבריינים), usually translated as
2407:
1936:
Kol Nidrei also admits our moral inconstancy. We made promises and pledges to God, often at a peak feeling of devotion or gratitude—or of desperation, but our good intentions are short-lived, and we allowed the promises to slip from our attention.
1867:
to describe commitments a wife might make that the husband could nullify. The same word is used elsewhere in Scripture for a restraint or tying up (as in Judges chap. 15). In Talmudic usage it can also mean to interdict or to declare a thing to be
2326:. Many times repeated, the figure of this central phrase was sometimes sung on a higher degree of the scale, sometimes on a lower. Then these became associated; and so gradually the middle section of the melody developed into the modern forms.
2064:(early 10th century) wished to restrict it to those vows extorted from the congregation in the synagogue in times of persecution, and he declared explicitly that the "Kol Nidre" gave no absolution from oaths an individual took during the year.
1982:
against these charges. The Russian government, in 1857, decreed that the prayerbooks must include, as an introduction to Kol Nidrei, a Hebrew explanation to the readers of the limited nature of the vows that could be released by this ceremony.
2015:
refers only to those an individual voluntarily assumes for himself alone and in which no other persons or their interests are involved. The first verse ends with a qualifier for all the forms of pledges and vows being annulled—עַל
1747:
varied according to different customs. According to the custom of Frankfurt, no Torah Scrolls are removed; in other places one, two, three, seven, or even all that the synagogue possesses. The first Torah-scroll taken out is called the
2020:. It does not matter if a vow was made to one or more non-Jews, such a vow cannot be annulled. According to Jewish doctrine, the sole purpose of this prayer is to give protection from divine punishment in case of violation of the vow.
2400:
3320:(1986, Brooklyn, Mesorah Publ'ns) p. 843 (note nr.91), "The chazzan should prolong the recitation of Kol Nidre until it is certainly night .... If Kol Nidre is over before nightfall, chapters of Tehillim should be recited...."
2074:
was unjustifiable and misleading, since many ignorant persons believe that all their vows and oaths are annulled through this formula, and consequently they take such obligations on themselves carelessly. For the same reason
2035:... Not all vows or oaths could be absolved. A vow or oath that was made to another person, even be that person a child or a heathen, could not be annulled except in the presence of that person and with his consent; while
3656: קוּנחי (vows of abstinence) and includes, after "that we have sworn", verses saying "that we have banned, that we have accepted as forbidden , that we have anathematized, or that we have prohibited ourselves".
1759:
is printed in every prayerbook for Yom Kippur, and it is commonly thought of as being the beginning of Yom Kippur, according to the opinion that it is annulling oaths from the previous year, it must be performed
1219:, and in the nineteenth century expunged from the prayer-book by many communities of western Europe, it has often been employed by Christians to support their assertion that the oath of a Jew can not be trusted.
1345:
All of them are undone, abandoned, cancelled, null and void, not in force, and not in effect. Our vows are no longer vows, and our prohibitions are no longer prohibitions, and our oaths are no longer oaths.
2410:
1183:. Strictly speaking, it is not a prayer, even though it is commonly spoken of as if it were a prayer. This declaration and its ceremonial accompaniment have been charged with emotional undertones since the
3665:
Of the mahzorim already mentioned, the word appears in the Heidenheim, ArtScroll, Rinat Yisroel, and Adler editions, but is lacking in the Rav Amram, Birnbaum, Orot, Bagdadi, and De Sola Pool editions.
3622:(1997, Lakewood, NJ, Orot) Syrian version pp. 79–80 and the version for "many" Sefardic/Mizrahi congregations pp. 84–85, and some recite—in the course of the three repetitions—both alternatives, p. 78.
1308:, Hebrew: כל נדרים) instead of Aramaic. The following provides the traditional Aramaic text, which (except for the Hebrew insert connecting one Day of Atonement to another) is nearly identical in both
1663:" annulment of a vow was meaningless and, furthermore, that no one might grant to himself a dispensation, which might only be given by a board of three laymen or a competent judge. Additionally, the
1289:
This invitation to outcasts is not specifically for Kol Nidre but for the whole of Yom Kippur, it being obvious that when even sinners join in repenting, the occasion is worthy of Divine clemency.
1296:
with its touching melodic phrases, and, in varying intensities from pianissimo (quiet) to fortissimo (loud), repeats twice (for a total of three iterations) lest a latecomer not hear them. In the
1229:
1549:(annulment of vows), where the individual presents himself before a tribunal of three and recites a Hebrew formula, very different from that of Kol Nidrei, asking for annulment of all vows.
3214:(1818, Berditchev) ("The whole Kol Nidre text that the cantors now chant is faulty and ungrammatical. It starts in the singular and finishes in the plural ..."), quoted in Deshen, Shlomo,
2295:
running from "d" to "d" ), almost exactly outlines the figure that prevails throughout the Hebrew air, in all its variants, and reproduces one favorite strain with still closer agreement.
3792:(1st ed. 1936, 2nd ed. 1960, London: Soncino Press) in "Additional Note to Numbers", 2nd ed p. 730, emphasis in original; and quoted in Kieval, Herman, "The Curious Case of Kol Nidre",
4633:
1649:(early 12th century), who changed the original phrase "from the last Day of Atonement until this one" to "from this Day of Atonement until the next". Thus, the dispensation was not
1351:
The leader and the congregation recite the verse "May all the people of Israel be forgiven, including all the strangers who live in their midst, for all the people are in fault" (
2626:
The text lists a set of terms for oaths and legal declarations. Each term is a technical term for a distinct type of formal legal declaration with a distinctive legal meaning in
2307:
the practice and theory of the singing-school at St. Gall, by which such typical passages were evolved, influenced all music in those French and German lands where the melody of
1700:(9th century; printed 1865, Warsaw, p. 47) and in the Roman Mahzor (ca. 1486; printed 1541 folio 232b, p. 63) the Kol Nidrei is written in Hebrew, and therefore begins
1786:
effect on vows or oath imposed by someone else, or a court. Also, the invalidation of future vows takes effect only if someone makes the vow without having in mind his previous
1802:
that took place before the King and Queen of France in 1240, "Only the erroneously broken vows are annulled, that nobody might commit the sin of intentionally breaking vows."
1708:'s Aramaic text. The words "as it is written in the teachings of Moses, thy servant", which were said in the old form before the quotation of Numbers 15:26, were canceled by
2044:
person making them and God, such as "I swear that if I pass this test, I'll pray every day for the next 6 months!" or simply "I swear that I will stop smoking this year!"
1929:
fulfilled, by formally cancelling them – which is one of the purposes of the Kol Nidrei, and then to repent for them – which is the purpose of the Day of Atonement.
3021:
A Dictionary of the Targumim, the Talmud Babli and Yerushalmi and the Midrashic Literature (1903 NY) page 1039 col.1 and page 1040, col. 2; Jacobson, Bernhard S.,
2119:
heart, and from this Day of Atonement until the next," etc. Naturally there were many Orthodox opponents of this innovation, among whom M. Lehmann, editor of the
2111:
decided unanimously that the formula was not essential, and that the members of the convention should exert their influence toward securing its speedy abolition.
2262:
Pianist Emil Breslauer of the 19th century was the first to draw attention to the similarity of these strains with the first five bars of the sixth movement of
1828:
version still refers to the past year. However The Complete ArtScroll Machzor, Yom Kippur, Nusach Sefard has the future with the past included in brackets.
2123:, was especially prominent. In 1961, Kol Nidrei, in its full Aramaic text, was restored to the Reform liturgy, so strong was its sentimental appeal. Among
1187:, creating a dramatic introduction to Yom Kippur on what is often dubbed "Kol Nidrei night", with the entire Yom Kippur evening service popularly called
2099:(d. 1648). In addition, nearly all printed machzorim contain expositions and explanations of the "Kol Nidre" in the restricted sense mentioned above.
1820:
so as to make it apply to the future instead of the past, that is, to vows that one might not be able to fulfill during the next year." This is the
4638:
2315:
1970:"), and many judges refused to allow them to take a supplementary oath, basing their objections chiefly on this prayer. As early as 1240 in the
1491:
was long prevalent; it has never been adopted in the Catalan or in the Algerian ritual, nor in the French regions of Carpentras or Avignon.
1625:): 'May all the people of Israel be forgiven, including all the strangers who live in their midst, for all the people are in fault,'" but
4385:
2083:, made vows recklessly, and he declared them incapable of giving testimony. Other prominent opponents of it in the Middle Ages include
4454:
2815:(2003, Mesa, Ariz., Scribe Publ'rs) p. 136. But it has been pointed out that Marrano attachment or usage of Kol Nidrei has long been
2766:(orig. ca. 870; printed 1865, Warsaw, Coronel ed., p. 47; text with pointing published in Birnbaum's High Holyday Prayerbook, p. 491.
1857:), resulting in sacrificing his daughter in return for victory in battle; a "self-imposed obligation" (in the KJV "binding oneself")
1914:(קונמי) is used in the Talmud for a vow by which a tool or furnishing is forbidden for mundane use because pledged to Temple usage,
4230:
2177:
is built upon a simple groundwork, the melody being an intermingling of simple cantillation with rich figuration. The opening of
4086:(Frankfurt, Germany, 1924 - and reprinted several times) vol. 1, page 152, which is summarized in English in Spector, Johanna,
1933:
sins; therefore by demonstrating that we can and do cancel our own vows, we hope to induce God to cancel His own dire decrees.
1675:, however, who accounted for the alteration which was made by his father, as already stated, and he also tried to change the
578:
2452:, referring to it as the spookiest piece of music ever written, claiming that it may have been the piece to inspire all of
1948:). Some Ashkenaz and Sefardic editions omit "and any synonymous terms" — וכנויי — that appears here in the first sentence.
936:
981:
2298:
The original pattern of these phrases seems to be the strain of melody so frequently repeated in the modern versions of
2108:
2267:
2249:
1092:
4082:
Abraham Zvi Idelsohn analyzed the melody of Kol Nidre in his article "Der Juedische Tempelsang" in Guido Adler ed.,
2231:
1367:
scrolls are then put back in the Ark. In some communities there is a brief sermon at this point, and the Yom Kippur
3908:(1968, NY, World Union for Progressive Judaism) pages 336-337 (the entire chapter 15 is devoted to New Versions of
2607:
2060:(rabbinic leaders of medieval Babylonian Jewry) were against, while only one was in favor of reciting the formula.
4001:, a Ph.D. dissertation for the Brandeis Univ. Dept of Near Eastern & Judaic Studies (June 1967) pages 241-244.
2740:(Ashkenazic) (1985, Brooklyn, Mesorah Publ'g) p. 2 (commentary to the Rosh Hashanah ritual for annulment of vows).
2681:
4562:
4541:
1408:
1394:
The date of the composition of the declaration and its author are alike unknown, but it was in existence at the
2292:
2227:
1447:
The readiness with which vows were made and the facility with which they were annulled by the scribes gave the
4447:
3933:, a Ph.D. dissertation for the Brandeis Univ. Dept of Near Eastern & Judaic Studies (June 1967) page 238.
2107:
Yielding to the numerous accusations and complaints brought against "Kol Nidrei" in the course of centuries,
2037:
an oath which a man had taken in a court of justice could not be absolved by any other authority in the world
3487:(1986, Brooklyn, Mesorah Publ'ns) p. 52 (commentary to Kol Nidrei Service); Gold, Avi, in Scherman, Nosson,
2114:
The decision of the conference was accepted by many congregations of western Europe and in all the American
4515:
4352:
4112:
3053:
2988:
2837:
2819:
rather than documented; Saperstein, Marc, "The 'Marrano' connection to Kol Nidre" in Hoffman, Lawrence A.,
2070:(Spain, 12th century), in his work on Jewish law "Sefer haIttim", declares that the custom of reciting the
1883:
made by Saul, which would have resulted in his son's execution but for the acclamation of the entire army (
1737:
1582:
954:
2150:
In the opinion of some Jewish writers, the principal factor that preserved the religious authority of the
4523:
4505:
4495:
4223:
2634:. For a discussion of these terms and an explanation of the meaning of each, see "General Introduction",
2496:
2484:
2476:
2322:, and to it was afterward prefixed an introductory intonation dependent on the taste and capacity of the
2318:, in secular as well as in ecclesiastical music, was centuries ago deemed suitable for the recitation of
379:
4201:
4188:
2448:
2314:
Thus, then, a typical phrase in the most familiar Gregorian mode, such as was daily in the ears of the
2223:
1729:
165:
69:
20:
4432:
4369:
3565:
2552:
2124:
1655:
185:
128:
3775:
1629:
ruled that the words 'as it says' should be removed, so the verse became an independent recitation.
4623:
4532:
4440:
2547:
This last transliteration seems to be used almost exclusively for two musical arrangements, one by
2335:
2212:
1046:
944:
667:
3959:
vol. 46, nr. 4, Oct. 1968 pp. 53–58, reprinted as "The Paradox of Kol Nidre" in Goodman, Phillip,
3925:
vol. 46, nr. 4, Oct. 1968 pp. 53–58, reprinted as "The Paradox of Kol Nidre" in Goodman, Phillip,
3796:
vol. 46, nr. 4, Oct. 1968 pp. 53–58, reprinted as "The Paradox of Kol Nidre" in Goodman, Phillip,
3746:
Jacobson, Bernhard S., Days of Awe (orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) p. 111.
3388:
vol. 46, nr. 4, Oct. 1968 pp. 53–58, reprinted as "The Paradox of Kol Nidre" in Goodman, Phillip,
3303:
vol. 46, nr. 4, Oct. 1968 pp. 53–58, reprinted as "The Paradox of Kol Nidre" in Goodman, Phillip,
2918:
vol. 46, nr. 4, Oct. 1968 pp. 53–58, reprinted as "The Paradox of Kol Nidre" in Goodman, Phillip,
2597: One or more of the preceding sentences incorporates text from a publication now in the
1215:
despite the opposition of rabbinic authorities, repeatedly attacked in the course of time by many
4596:
4179:
2612:
2216:
195:
95:
4419:
3733:(1913, German edition, page 154; Engl.transl. 1993, Philadelphia, Jewish Publ'n Soc.) page 128,
1355:) three times. Different regional traditions have woven it into the recitation in various ways.
4468:
4399:
4216:
3999:
The Historical and Theological Development of the Non-Orthodox Prayerbooks in the United States
3931:
The Historical and Theological Development of the Non-Orthodox Prayerbooks in the United States
3815:
The Historical and Theological Development of the Non-Orthodox Prayerbooks in the United States
2867:(1997, Lakewood, NJ, Orot) pages xx and 79. This citation from the Zohar is evidently from the
2375:
after the title of its first and thematically most central track, is based on a combination of
1764:
the commencement of Yom Kippur, since such juridical business cannot take place on a holy day.
1740:(died 1427) would sing it repeatedly in various tunes to ensure that latecomers would hear it.
1036:
672:
4295:
2132:
1794:
in mind—thus being openly insincere in his vow—the vow is in full force." Moreover, as Rabbi
1085:
1041:
959:
4010:
E.g., Mordechai Jaffe (cantor of Prague, early 17th century), quoted in Gershon, Stuart W.,
3549:
Prayers for the Day of Atonement, according to the custom of the Spanish and Portuguese Jews
1207:
has had an eventful history, both in itself and in its influence on the legal status of the
4300:
4290:
4022:(1923, NY) p. 191. And similarly, Hyams, Ario S., "Kol Nidre: The Word in Absolute Music",
3452:
A Dictionary of the Targumim, the Talmud Babli and Yerushalami and the Midrashic Literature
3439:
A Dictionary of the Targumim, the Talmud Babli and Yerushalami and the Midrashic Literature
3403:
A Dictionary of the Targumim, the Talmud Babli and Yerushalami and the Midrashic Literature
3384:(1963, NY, Feldheim) vol. 2, pp. 230–236; Kieval, Herman, "The Curious Case of Kol Nidre",
2263:
1875:, שׁבע) was made at Mizpah to cause the tribe of Benjamin to dwindle nearly to extinction (
1016:
949:
104:
8:
4628:
4341:
4272:
4150:
4018:(1984, NY, Central Conference of American Rabbis) p. 202; Davidson, Israel, "Kol Nidre",
2906:(orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) pp. 111–112; Gershon, Stuart W.,
2067:
1546:
1263:בישיבה של מעלה ובישיבה של מטה, על דעת המקום ועל דעת הקהל, אנו מתירין להתפלל עם העבריינין.
971:
662:
435:
271:
2710:
long before the practice was introduced to the larger and better-known Academy at Sura."
2437:
recorded his own arrangement of Kol Nidre in around 1908, with an unidentified pianist.
1274:
and by the authority of this congregation, we hold it lawful to pray with these sinners.
2548:
2367:
1709:
1626:
1578:
1507:
1031:
361:
175:
138:
30:
1944:
The Sefardic and Mizrahi traditions add one or two more synonyms for pledges (such as
4463:
4125:
3813:(1968, NY, World Union for Progressive Judaism Ltd.) chapter 15; Friedland, Eric L.,
2707:
2518:
2464:
2434:
2351:
2343:
2339:
2088:
1967:
1782:
declaration can invalidate only vows that one undertakes on his own volition. It has
1676:
1609:
454:
249:
157:
2706:
letter by Palto Gaon (fl. 857) "that Kol Nidre was recited by popular demand in the
1455:(leaders of early medieval Babylonian Jewry) to minimize the power of dispensation.
1401:
3817:, doctoral dissertation, 1967, NY, Brandeis Univ.) chapter 11; Gershon, Stuart W.,
2453:
2084:
2076:
1975:
1795:
1554:
1110:
1078:
740:
639:
375:
336:
321:
77:
52:
3112:, Jewish Studies - an Internet Journal, vol. 12 pages 9-13 (Bar-Ilan Univ., 2013).
2166:- unchanged since Moses climbed down from Mount Sinai. In the early 17th century,
1475:
was discredited in both of the Babylonian academies and was not accepted by them.
4586:
4486:
4414:
4334:
3510:
Justice and Mercy: Commentary on the Liturgy of the New Year and Day of Atonement
2869:
2508:
2468:
2362:
1821:
1809:
1805:
1646:
1448:
1309:
1243:
976:
884:
778:
331:
123:
88:
1736:, would sing it only twice, the Aleppo community would sing it seven times, and
4408:
4260:
4239:
4174:
3885:
3811:
Prayerbook Reform in Europe: The Liturgy of European Liberal and Reform Judaism
3207:
3025:(orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) p. 116. Reuven Hammer,
2603:
2459:
Kol Nidre plays a climactic role in several film and television adaptations of
2288:
2167:
2115:
2096:
1313:
1301:
1297:
1066:
840:
635:
524:
430:
326:
202:
190:
133:
116:
83:
3773:
3299:(2000, NY, Schocken) p. 200; Kieval, Herman, "The Curious Case of Kol Nidre",
3100:(1904, NY) s.v. Kol Nidre, vol. 7 pp. 540–541; Davidson, Israel, "Kol Nidre",
1899:
1884:
1854:
1622:
1427:
This rite declared that the petitioners, who were seeking reconciliation with
1421:
1374:
According to some Kol Nidre must be recited before sunset, as it is a form of
1360:
1352:
4617:
4247:
4169:
4139:
3648:
has the following terms for vows not used in the ArtScroll Ashkenaz version:
3463:
3216:
The Kol Nidre Enigma: An Anthropological View of the Day of Atonement Liturgy
2598:
2446:
frequently references the Kol Nidre in some of his shows and his first book,
2024:
1987:
1876:
1864:
1825:
1660:
892:
807:
316:
216:
180:
46:
3921:
see ib. 1863, Nos. 25, 38; Kieval, Herman, "The Curious Case of Kol Nidre",
3359:(1951, New York, Hebrew Publishing Company) p. 490; italics as in original.
2983:
2832:
2703:
2492:
2480:
2376:
2028:
1705:
1672:
1650:
1538:
1503:
1456:
1026:
1021:
966:
845:
750:
710:
657:
611:
415:
224:
3825:(1984, NY, Central Conference of American Rabbis) pp. 114–119 and 201–202.
2273:
An older coincidence shows the original element around which the whole of
1386:, should not be performed on major holidays (of which Yom Kippur is one).
1254:(in some communities holding the Torah Scrolls), and the three (forming a
4347:
3495:(1963, NY, Feldheim) vol. 2, pp. 230–231; Davidson, Israel, "Kol Nidre",
2488:
2443:
2284:
2061:
1971:
1799:
1460:
1270:
In the Heavenly Academy and in the earthly academy, by the authority of
1247:
1184:
652:
109:
4168: This article incorporates text from a publication now in the
1653:
and concerning the unfulfilled obligations of the past year, but it was
1588:
It has been suggested that Kol Nidre originated with this invitation to
58:
4462:
4364:
4282:
4132:
3106:
The Biblical and Historical Background of Jewish Customs and Ceremonies
2933:
The Biblical and Historical Background of Jewish Customs and Ceremonies
2528:
2483:, who in real life was a devout Christian of Lebanese heritage. In the
2425:
2334:
The prayer and its melody have been the basis of a number of pieces of
2027:, as well as to Kol Nidre, the then Chief Rabbi of the British Empire,
1697:
1436:
1176:
897:
647:
440:
235:
3043:(orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) pages 116-117.
2702:, Journal of Synagogue Music, vol. 38 (Fall 2008), page 156, citing a
1632:
1420:
found it necessary to caution against the promiscuous making of vows (
4358:
4146:
4014:(1994, NJ, Jason Aronson) pp. 90, 96, and 130; Hoffman, Lawrence A.,
2723:(1932, NY, Henry Holt) pages 227-228; Davidson, Israel, "Kol Nidre",
2639:
2472:
2355:
2347:
2323:
2190:
1451:
an opportunity to attack rabbinic Jews. This may have encouraged the
1239:
1180:
564:
410:
387:
3180:(orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publishing) p. 113;
2914:(1923, NY) p. 185; Kieval, Herman, "The Curious Case of Kol Nidre",
2910:(1994, NJ, Jason Aronson) pp. 58–59; Davidson, Israel, "Kol Nidre",
2201:
4327:
4306:
4266:
2854:, vol. 25 (1923, Philadelphia, Jewish Public'n Soc.) pages 186-187.
2727:, vol. 25 (1923, Philadelphia, Jewish Public'n Soc.) pages 186-187.
2440:
2287:(or Roman Catholic ritual music-books) as a typical passage in the
1416:
The tendency to make vows to God was strong in ancient Israel; the
1255:
922:
907:
870:
860:
855:
720:
606:
559:
545:
402:
351:
170:
143:
3774:
Jacobs, Joseph; Max Schloessinger; Cyrus Adler; Francis L. Cohen.
3716:(1942, NY) s.v. Kol Nidre, vol. 6, p. 441; Jacobson, Bernhard S.,
3566:
http://babel.hathitrust.org/cgi/pt?id=uc1.b2505777;view=1up;seq=34
1197:
is written mostly in Aramaic, with one Hebrew phrase. Its name is
3875:
Rivash, Responsa 394 (where is also a reference to the preceding)
3084:(1993, NJ, Jason Aronson) p. 204; Davidson, Israel, "Kol Nidre",
2627:
1733:
1499:
1383:
1283:
1250:(Torah scrolls) are removed. A person stands on each side of the
1198:
1172:
1159:
1006:
912:
830:
735:
725:
680:
540:
535:
506:
494:
462:
341:
308:
292:
287:
277:
240:
38:
4208:
4090:, Journal of Synagogue Music, vol. 33 (Fall 2008) pages 153-156.
3333:(1986, Brooklyn, Mesorah Publ'ns) p. 53; italics as in original.
2794:(1904, NY) s.v. Kol Nidre, vol. 7 p. 540; Idelsohn, Abraham Z.,
1581:(d. 1293), and was subsequently endorsed by the Rabbi of Mainz,
4313:
4255:
4142:, orchestration by Percy Faith, Columbia Records CK 64891, 1958
4118:
3834:
3720:(orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) p. 117.
3346:(orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) p. 118.
3218:, Ethnology, vol. 18, nr. 2 (April 1979) page 123; Munk, Elie,
2631:
2523:
2279:
2182:
2092:
2057:
1724:
As to the manner in which the hazzan (cantor) is to recite the
1664:
1573:
of the formula mentioned beginning "Bi-yeshivah shel ma'alah" (
1479:
1432:
1395:
1368:
1271:
1251:
1212:
1011:
902:
850:
835:
825:
820:
793:
788:
771:
745:
730:
715:
690:
685:
601:
554:
529:
511:
425:
420:
397:
356:
346:
282:
259:
254:
3988:(1968, NY, World Union for Progressive Judaism) pages 337-340.
2902:(1993, NJ, Jason Aronson) pp. 202–203; Jacobson, Bernhard S.,
1336:
All vows, and prohibitions, and oaths, and consecrations, and
3929:(1971, Phil., Jewish Publ'n Soc.) p. 92; Friedland, Eric L.,
2513:
2008:
1813:
1642:
1516:
1417:
1379:
1364:
1278:
1216:
1119:
917:
815:
764:
757:
621:
616:
596:
591:
586:
501:
489:
484:
479:
472:
467:
392:
264:
230:
3821:(1994, NJ, Jason Aronson) chapter 11; Hoffman, Lawrence A.,
3551:(2nd ed., 1943, NY, Union of Sephardic Congregations) p. 26.
2162:
An ahistorical legend claims that the tune for Kol Nidre is
1292:
The cantor then chants the passage beginning with the words
3523:
The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz
3485:
The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz
3331:
The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz
3318:
The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz
3250:
The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz
3078:
The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz
2751:
The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz
2578:
The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz
2011:
have always pointed out that the dispensation from vows in
1514:
A very different reason for Kol Nidre was suggested by the
1208:
1142:
1001:
516:
3441:(1903, NY & London) page 1335 right column, s.v. קונם.
3108:(1980, NY, KTAV Publ'g House) page 173; Steiner. Richard,
2823:(2011, Woodstock, Vt., Jewish Lights Publ'g) p. 31 et seq.
2079:(Provence, 14th century) criticized those who, relying on
1997:
obligations respecting cultic regulations of the community
1238:
Before sunset on Yom Kippur eve, worshipers gather in the
4634:
Aramaic words and phrases in Jewish prayers and blessings
3054:"מחזור ר"ה-יוה"כ-סוכות - דניאל גולדשמיד (page 27 of 855)"
2650:
Hyams, Ario S., "Kol Nidre: The Word in Absolute Music",
1428:
1130:
4145:
Kol Nidrei for violin, cello, and harp and orchestra by
4124:
Kol Nidre setting for speaker, chorus, and orchestra by
3846:
The Jewish encyclopedia cites the following references:
3674:
The Jewish encyclopedia cites the following references:
3454:(1903, NY & London) page 1393 left column, s.v. קנס.
3029:(1998, Philadelphia, Jewish Publication Society) p. 111.
1621:
The original text of Kol Nidrei concluded, "as it says (
3252:(1986, Brooklyn, Mesorah Publ'ns) p. 54; Nulman, Macy,
3235:(1929, NY, Henry Holt) page 159; Idelsohn, Abraham Z.,
3080:(1986, Brooklyn, Mesorah Publ'ns) p. 54; Nulman, Macy,
2952:(1998, Philadelphia, Jewish Publication Society) p. 111
2811:(1932, NY, Henry Holt) pp. 227–228; Markman, Sidney D.
2753:(1986, Brooklyn, Mesorah Publ'ns) p. 54; Nulman, Macy,
2329:
4016:
Gates of Understanding 2: Appreciating the Days of Awe
3823:
Gates of Understanding 2: Appreciating the Days of Awe
3491:(1989, Brooklyn, Mesorah Publ'ns) p. 130; Munk, Elie,
3405:(1903, NY & London) page 98 left column, s.v. אסר.
2188:
2181:
is what the masters of the Catholic plainsong term a "
4113:
Sheet music for Max Bruch's arrangement for Kol Nidre
4012:
Kol Nidrei, Its Origin, Development, and Significance
3819:
Kol Nidrei, Its Origin, Development, and Significance
3695:, part ii., ch. v., § 10, Frankfurt and Leipzig, 1748
3688:, vol. ii., ch. ix., pp. 489 et seq. Königsberg, 1711
3256:(1993, NJ, Jason Aronson) p. 204; Toledano, Eliezer,
3150:(1993, NJ, Jason Aronson) p. 203; Toledano, Eliezer,
2908:
Kol Nidrei, Its Origin, Development, and Significance
2023:
With reference to the annulment of vows described in
1668:
weight such unkept vows imposed on him at his death.
1127:
1116:
3633:
Sefer Hayim Tovim, Mahzor Yom Kippur, minhag Bagdadi
2813:
Jewish Remnants in Spain: Wanderings in a lost world
1835:
1532:
1442:
1139:
1136:
1122:
3564:(German-Hebrew ed. 1905, vol. 6, Rodelheim) p. 28.|
2416:
Zonophone A 60, with van Biene on cello, circa 1908
2109:
the rabbinical conference held at Brunswick in 1844
1633:
Change of the Kol Nidre's tense from past to future
1537:Originally, the annulment of vows was performed on
1133:
1113:
3614:
3612:
2708:Geonic Academy at the Babylonian city of Pumbadita
2471:, Kol Nidre is sung by notable Jewish entertainer
3955:Kieval, Herman, "The Curious Case of Kol Nidre",
3904:, p. 41, Brunswick, 1844; Petuchowski, Jakob J.,
2948:(1993, NJ, Jason Aronson) p. 119. Reuven Hammer,
1569:another custom developed: the recital before the
4615:
3167:(1951, NY, Hebrew Pub'g Co.) footnote on p. 491.
3609:
3392:(1971, Phil., Jewish Publ'n Soc.) p. 84 et seq.
2992:(rev. ed. 1948, NY, Bloch Publ'g Co.) page 892.
2841:(rev. ed. 1948, NY, Bloch Publ'g Co.) page 893.
1990:said in his monumental study of Jewish Liturgy:
1920:(קנוסי) is used in the Talmud as a synonym for
1816:'s son-in-law) changed the original wording of
1613:their sins or rejoin them to the congregation.
3512:(1963, NY, Holt, Rinehart and Winston) p. 202.
3489:Yom Kippur—its significance, laws, and prayers
1743:The number of Torah-scrolls taken out for the
1637:An important alteration of the wording of the
1246:is opened and in many communities some of the
4448:
4224:
3769:
3767:
3765:
2738:The Complete ArtScroll Machzor: Rosh Hashanah
2580:(1986, Brooklyn, Mesorah Publ'ns) pp. 52, 57.
2102:
1086:
4119:Notable musical performances and adaptations
3307:(1971, Phil., Jewish Publ'n Soc.) pp. 95–96.
2922:(1971, Phil., Jewish Publ'n Soc.) pp. 85–86.
1494:At one time it was widely believed that the
1163:
4173:
3222:(1963, NY, Feldheim) vol. 2, pages 235-236.
2877:(1963, NY, Feldheim) vol. 2, pages 236-237.
2778:(1942, NY) s.v. Kol Nidre, vol. 6, p. 440;
2602:
2230:. Unsourced material may be challenged and
1951:
1471:, the Talmudic treatise on oaths. Thus the
1412:Jews Praying in the Synagogue on Yom Kippur
16:Recitation that precedes Yom Kippur service
4455:
4441:
4231:
4217:
3902:Protocolle der Ersten Rabbiner Versammlung
3762:
3604:Mahzor Rinat Yisroel, Yom Kippur, Ashkenaz
3578:Service of the Synagogue: Day of Atonement
1790:declaration. But if he makes the vow with
1093:
1079:
3137:(1904, NY) s.v. Kol Nidre, vol. 7 p. 541.
2782:(1904, NY) s.v. Kol Nidre, vol. 7 p. 540.
2667:(1993, NJ, Jason Aronson) page 355, s.v.
2250:Learn how and when to remove this message
1560:
4054:Jewish Music: Its Historical Development
4026:, vol. 5, nr. 2 (June 1974) pages 21-26.
3963:(1971, Phil., Jewish Publ'n Soc.) p. 92.
3946:(1997, NJ, Jason Aronson Inc.) page 169.
3852:, ed. 1808, section 14, part iii., p. 88
3800:(1971, Phil., Jewish Publ'n Soc.) p. 87.
3693:Kirchliche Verfassung der Heutigen Juden
3525:(1986, Brooklyn, Mesorah Publ'ns) p. 58.
3428:(1997, NJ, Jason Aronson Inc.) page 168.
3415:addition of a synonym for a sort of vow.
3233:Jewish Music: Its Historical Development
2654:, vol. 5, nr. 2 (June 1974) pages 22-23.
2350:, symphonic variations for orchestra by
1894:, חרמי) is used for things whose use is
1407:
1400:
1277:
1226:
4639:Aramaic words and phrases in Jewish law
4088:The Kol Nidre - At Least 1200 Years Old
3731:Jewish Liturgy: A Comprehensive History
3372:(1993, NJ, Jason Aronson) pp. 203–204;
2935:(1980, NY, KTAV Publ'g House) page 172.
2700:The Kol Nidre - At Least 1200 Years Old
2636:The Schottenstein Edition of the Talmud
2338:, including a setting of the prayer by
2173:The musical structure of the Ashkenazi
2157:
2091:("Rivash", d. 1406); the author of the
1719:
4616:
4378:
3104:(1923, NY) p. 184; Bloch, Abraham P.,
1956:
1502:", Jews who were forced to convert to
4436:
4212:
4056:(1929, NY, Henry Holt) pages 159-160.
3620:The Orot Sephardic Yom Kippur Mahazor
3593:(1951, NY, Hebrew Publ'g Co.) p. 489.
3538:(1951, NY, Hebrew Publ'g Co.) p. 491.
3284:The Orot Sephardic Yom Kippur Mahazor
3258:The Orot Sephardic Yom Kippur Mahazor
3152:The Orot Sephardic Yom Kippur Mahazor
2865:The Orot Sephardic Yom Kippur Mahazor
1575:By authority of the Heavenly Court...
1389:
1222:
4067:Concise Encyclopedia of Jewish Music
4037:Concise Encyclopedia of Jewish Music
3944:Jewish Liturgy as a Spiritual System
3776:"The Jewish Encyclopedia: Kol Nidre"
3426:Jewish Liturgy as a Spiritual System
2682:"KOL NIDRE - JewishEncyclopedia.com"
2588:
2586:
2330:Inspiration for other musical pieces
2228:adding citations to reliable sources
2195:
2051:
3679:Tela Ignea, Disputatio R. Jechielis
3110:Kol Nidre: Past, present and future
2852:The American Jewish Year Book: 5684
2725:The American Jewish Year Book: 5684
2003:
1164:
13:
4020:The American Jewish Year Book 5684
3652: נדוּיי (anathematize), and
3497:The American Jewish Year Book 5684
3237:Jewish Liturgy and Its Development
3195:The American Jewish Year Book 5684
3102:The American Jewish Year Book 5684
3086:The American Jewish Year Book 5684
2972:Jewish Liturgy and its Development
2912:The American Jewish Year Book 5684
2809:Jewish Liturgy and its Development
2796:Jewish Liturgy and its Development
2721:Jewish Liturgy and its Development
2606:; et al., eds. (1901–1906). "
2389:
2382:
2344:piece for solo cello and orchestra
2270:, "adagio quasi un poco andante".
14:
4650:
4238:
4177:; et al., eds. (1901–1906).
4106:
3714:The Universal Jewish Encyclopedia
3646:Orot Sephardic Yom Kippur Mahazor
3286:(1997, Lakewood, NJ, Orot) p. 78.
3260:(1997, Lakewood, NJ, Orot) p. 76.
3254:The Encyclopedia of Jewish Prayer
3154:(1997, Lakewood, NJ, Orot) p. 78.
3125:(1993, NJ, Jason Aronson) p. 203.
3082:The Encyclopedia of Jewish Prayer
2776:The Universal Jewish Encyclopedia
2757:(1993, NJ, Jason Aronson) p. 204.
2755:The Encyclopedia of Jewish Prayer
2665:The Encyclopedia of Jewish Prayer
2583:
1836:Explanation of terms and variants
1680:future meaning is given to them.
1533:Adoption into Yom Kippur services
1482:calls the custom of reciting the
1478:Amram Gaon in his edition of the
1443:Adoption into the prayer services
4183:. New York: Funk & Wagnalls.
4163:
3239:(1932, NY, Henry Holt) page 374.
2616:. New York: Funk & Wagnalls.
2592:
2487:, it is sung by Jewish comedian
2424:Problems playing this file? See
2405:
2371:, subtitled and commonly called
2283:given in the Sarum and Ratisbon
2200:
1304:rites, it is recited in Hebrew (
1109:
1060:
57:
51:
45:
4093:
4076:
4059:
4046:
4029:
4004:
3991:
3978:
3966:
3949:
3936:
3915:
3895:
3878:
3869:
3860:
3840:
3828:
3803:
3782:
3749:
3740:
3723:
3707:
3702:, pp. 80 et seq., Münster, 1877
3668:
3659:
3638:
3625:
3596:
3583:
3580:(1923, London, Routledge) p. 15
3570:
3554:
3541:
3534:reprinted in Birnbaum, Philip,
3528:
3515:
3502:
3477:
3457:
3444:
3431:
3418:
3408:
3395:
3362:
3349:
3336:
3323:
3310:
3289:
3276:
3263:
3242:
3225:
3200:
3193:Davidson, Israel, "Kol Nidre",
3187:
3170:
3157:
3140:
3128:
3115:
3091:
3070:
3046:
3033:
3013:
3004:
2995:
2977:
2964:
2955:
2938:
2925:
2892:
2880:
2857:
2850:Davidson, Israel, "Kol Nidre",
2844:
2826:
2801:
2785:
2769:
2760:
2743:
2730:
2713:
2565:The New Encyclopedia of Judaism
2168:Rabbi Mordechai Jaffe of Prague
3755:Bloch, Joseph S. (1850–1923),
3370:Encyclopedia of Jewish Prayers
2974:(1932, NY, Henry Holt) p. 227.
2946:Encyclopedia of Jewish Prayers
2798:(1932, NY, Henry Holt) p. 228.
2692:
2674:
2657:
2644:
2638:, Tractate Nedarim, Volume 1.
2620:
2570:
2557:
2541:
2268:C sharp minor quartet, op. 131
1898:(usually to the Temple) as in
1282:Kol Nidre from a 19th-century
1234:Kol Nidre chant from the 1950s
1:
4386:Observance by Jewish athletes
4069:(1975, NY, McGraw-Hill) s.v.
4039:(1975, NY, McGraw-Hill) s.v.
3376:(2nd ed. 2007) vol. 12, s.v.
3148:Encyclopedia of Jewish Prayer
3123:Encyclopedia of Jewish Prayer
2900:Encyclopedia of Jewish Prayer
2534:
1995:individual toward himself or
1853:, נדר) was made by Jephthah (
1616:
1258:or rabbinical court) recite:
4084:Handbuch der Musikgeschichte
3892:, p. 33, New York, 1901
3273:(2000, NY, Schocken) p. 200.
2989:Authorised Daily Prayer Book
2838:Authorised Daily Prayer Book
2640:Mesorah Publications Limited
1863:(אסר) is used repeatedly in
1600:, is used in the Talmud for
1199:taken from its opening words
7:
3986:Prayerbook Reform in Europe
3906:Prayerbook Reform in Europe
3027:Entering the High Holy Days
2950:Entering the High Holy Days
2502:
1772:
1687:
10:
4655:
4157:
4024:Journal of Synagogue Music
2736:Scherman, Nosson, et al.,
2686:www.jewishencyclopedia.com
2652:Journal of Synagogue Music
2189:Similarities to Christian
2103:Reform in the 19th century
21:Kol Nidre (disambiguation)
18:
4577:
4554:
4477:
4398:
4281:
4246:
3357:High Holy Day Prayer Book
2821:All These Vows: Kol Nidre
2553:Mario Castelnuovo-Tedesco
2495:performs the song in the
2154:is its plaintive melody.
2143:, in the American Reform
1498:was composed by Spanish "
1467:forbade the study of the
1330:
1262:
1175:declaration which begins
3961:The Yom Kippur Anthology
3927:The Yom Kippur Anthology
3798:The Yom Kippur Anthology
3790:Pentateuch and Haftorahs
3606:(1979, Jerusalem) p. 40.
3591:High Holyday Prayer Book
3536:High Holyday Prayer Book
3390:The Yom Kippur Anthology
3316:e.g., Scherman, Nosson,
3305:The Yom Kippur Anthology
3297:A Guide to Jewish Prayer
3271:A Guide to Jewish Prayer
3165:High Holyday Prayer Book
2920:The Yom Kippur Anthology
2576:e.g., Scherman, Nosson,
1952:Historical controversies
1463:(760 CE), author of the
4597:Like Father, Like Clown
4180:The Jewish Encyclopedia
4099:Kennaway, "Discography"
3984:Petuchowski, Jakob J.,
3809:Petuchowski, Jakob J.,
3499:(1923, NY) pp. 185–186.
3472:The Gates of Repentance
3342:Jacobson, Bernhard S.,
3176:Jacobson, Bernhard S.,
3088:(1923, NY) pp. 183–184.
3039:Jacobson, Bernhard S.,
3001:Niddah 13b; Shabbat 40a
2613:The Jewish Encyclopedia
2485:1959 television version
2463:, originally a play by
2277:has been built up. The
1832:announced three times.
1382:), which, according to
1329:
4400:Ten Days of Repentance
4052:Idelsohn, Abraham Z.,
3942:Rosenberg, Arnold S.,
3757:Israel and the Nations
3560:von Heidenheim, Wolf,
3424:Rosenberg, Arnold S.,
3231:Idelsohn, Abraham Z.,
2970:Idelsohn, Abraham Z.,
2807:Idelsohn, Abraham Z.,
2719:Idelsohn, Abraham Z.,
2394:
2354:, a string quartet by
2125:Reconstructionist Jews
2041:
2001:
1978:was obliged to defend
1871:The regretted "oath" (
1583:Jacob ben Moses Moelin
1561:Permission for sinners
1545:a holy day), known as
1530:
1524:According to the holy
1413:
1405:
1286:
1276:
1267:
1235:
1211:. Introduced into the
4590:(1936 animated short)
3547:de Sola Pool, David,
3374:Encyclopaedia Judaica
3182:Encyclopaedia Judaica
2433:Composer and cellist
2393:
2291:(or the notes in the
2133:Samson Raphael Hirsch
2087:("Ritva", ca. 1330);
2033:
1992:
1645:'s son-in-law, Rabbi
1522:
1411:
1404:
1281:
1268:
1260:
1233:
4135:, RCA LPM-3188, 1953
3997:Friedland, Eric L.,
3973:Allg. Zeit. des Jud.
3855:Zunz, "G. V." p. 390
3850:Toledot Adam veHavah
3686:Entdecktes Judenthum
3380:p. 276; Munk, Elie,
3210:(early 17th cent.),
2630:as described in the
2401:by Auguste van Biene
2379:and Jewish liturgy.
2224:improve this section
2158:The Ashkenazi melody
2095:(15th century); and
1720:Method of recitation
1325:English translation
19:For other uses, see
4273:Rosh Hashanah seder
4151:Julian Lloyd Webber
3635:, (1891, Baghdad) .
3618:Toledano, Eliezer,
3576:Adler, Herbert M.,
3493:The World of Prayer
3382:The World of Prayer
3282:Toledano, Eliezer,
3220:The World of Prayer
3135:Jewish Encyclopedia
3098:Jewish Encyclopedia
3058:www.hebrewbooks.org
2931:Bloch, Abraham P.,
2875:The World of Prayer
2863:Toledano, Eliezer,
2792:Jewish Encyclopedia
2780:Jewish Encyclopedia
2456:'s musical scores.
2068:Judah ben Barzillai
1957:Use by anti-semites
972:Abrahamic religions
871:Selichot (S'lichot)
663:Bar and bat mitzvah
166:Principles of faith
4138:Kol Nidre sung by
4131:Kol Nidre sung by
3866:In his "Ḥiddushim"
3589:Birnbaum, Philip,
3521:Scherman, Nosson,
3483:Scherman, Nosson,
3355:Birnbaum, Philip,
3329:Scherman, Nosson,
3295:Steinsaltz, Adin,
3269:Steinsaltz, Adin,
3248:Scherman, Nosson,
3197:(1923, NY) p. 189.
3163:Birnbaum, Philip,
3076:Scherman, Nosson,
2749:Scherman, Nosson,
2698:Spector, Johanna,
2395:
2368:Release of An Oath
1900:Leviticus 27:21,28
1710:Meir of Rothenburg
1627:Meir of Rothenburg
1579:Meir of Rothenburg
1565:Together with the
1414:
1406:
1390:Origin and history
1287:
1236:
1223:Form of the ritual
1067:Judaism portal
1032:Holocaust theology
4611:
4610:
4533:Love on the Rocks
4464:Samson Raphaelson
4430:
4429:
4394:
4393:
4196:Missing or empty
4189:cite encyclopedia
4126:Arnold Schoenberg
3644:Rabbi Toledano's
3466:(ca. 1200–1263),
3450:Jastrow, Marcus,
3437:Jastrow, Marcus,
3401:Jastrow, Marcus,
2551:and the other by
2519:Oath More Judaico
2497:1980 film version
2477:1952 film version
2469:1927 film version
2465:Samson Raphaelson
2435:Auguste van Biene
2411:
2352:Emil von Reznicek
2340:Arnold Schoenberg
2260:
2259:
2252:
2145:Union Prayer Book
2137:O Day of the Lord
2089:Isaac ben Sheshet
2052:Jewish opposition
1968:Oath More Judaico
1610:Talmud Yerushalmi
1508:Visigothic period
1422:Deuteronomy 23:23
1349:
1348:
1231:
1103:
1102:
455:Important figures
129:Reconstructionist
4646:
4604:
4591:
4570:
4563:"The Jazz Singer
4545:
4536:
4527:
4518:
4511:
4501:
4491:
4457:
4450:
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4434:
4433:
4376:
4375:
4233:
4226:
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4210:
4209:
4205:
4199:
4194:
4192:
4184:
4167:
4166:
4128:, op. 39 (1938).
4100:
4097:
4091:
4080:
4074:
4063:
4057:
4050:
4044:
4033:
4027:
4008:
4002:
3995:
3989:
3982:
3976:
3970:
3964:
3953:
3947:
3940:
3934:
3919:
3913:
3899:
3893:
3882:
3876:
3873:
3867:
3864:
3858:
3844:
3838:
3832:
3826:
3807:
3801:
3786:
3780:
3779:
3771:
3760:
3753:
3747:
3744:
3738:
3729:Elbogen, Ismar,
3727:
3721:
3711:
3705:
3672:
3666:
3663:
3657:
3642:
3636:
3631:Hotsin, Shlomo,
3629:
3623:
3616:
3607:
3600:
3594:
3587:
3581:
3574:
3568:
3558:
3552:
3545:
3539:
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3481:
3475:
3461:
3455:
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3429:
3422:
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3399:
3393:
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3353:
3347:
3340:
3334:
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3287:
3280:
3274:
3267:
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3074:
3068:
3067:
3065:
3064:
3050:
3044:
3037:
3031:
3019:Marcus Jastrow,
3017:
3011:
3008:
3002:
2999:
2993:
2984:Hertz, Joseph H.
2981:
2975:
2968:
2962:
2959:
2953:
2942:
2936:
2929:
2923:
2896:
2890:
2884:
2878:
2861:
2855:
2848:
2842:
2833:Hertz, Joseph H.
2830:
2824:
2805:
2799:
2789:
2783:
2773:
2767:
2764:
2758:
2747:
2741:
2734:
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2678:
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2596:
2595:
2590:
2581:
2574:
2568:
2561:
2555:
2545:
2491:. Jewish singer
2479:, it is sung by
2454:Alfred Hitchcock
2449:Nothing's Sacred
2413:
2412:
2392:
2255:
2248:
2244:
2241:
2235:
2204:
2196:
2085:Yom Tov Asevilli
2077:Rabbenu Yerucham
2004:Jewish rebuttals
1976:Yechiel of Paris
1796:Yechiel of Paris
1750:Sefer Kol Nidrei
1555:Asher ben Jehiel
1465:Halakot Pesukot,
1361:Numbers 14:19–20
1332:
1319:
1318:
1264:
1232:
1179:services in the
1167:
1166:
1149:
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1145:
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1125:
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337:Aruch HaShulchan
61:
55:
49:
26:
25:
4654:
4653:
4649:
4648:
4647:
4645:
4644:
4643:
4624:Jewish services
4614:
4613:
4612:
4607:
4594:
4587:I Love to Singa
4584:
4573:
4561:
4550:
4539:
4530:
4521:
4514:
4507:The Jazz Singer
4504:
4497:The Jazz Singer
4494:
4487:The Jazz Singer
4484:
4473:
4469:The Jazz Singer
4461:
4431:
4426:
4415:Fast of Gedalia
4390:
4374:
4335:Unetanneh Tokef
4277:
4242:
4237:
4197:
4195:
4186:
4185:
4175:Singer, Isidore
4164:
4160:
4153:, soloist, 1998
4121:
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3468:Shaarei Teshuva
3462:
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2870:Tikunei haZohar
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2662:
2658:
2649:
2645:
2625:
2621:
2604:Singer, Isidore
2593:
2591:
2584:
2575:
2571:
2567:(1st ed. 2002).
2562:
2558:
2546:
2542:
2537:
2509:Jewish services
2505:
2461:The Jazz Singer
2431:
2430:
2422:
2420:
2419:
2418:
2417:
2414:
2406:
2403:
2396:
2390:
2385:
2383:Popular culture
2363:Electric Prunes
2336:classical music
2332:
2256:
2245:
2239:
2236:
2221:
2205:
2194:
2160:
2105:
2054:
2006:
1959:
1954:
1838:
1822:Nusach Ashkenaz
1810:Meir ben Samuel
1806:Philip Birnbaum
1798:explained in a
1775:
1722:
1690:
1647:Meir ben Samuel
1635:
1619:
1563:
1547:hatarat nedarim
1535:
1445:
1392:
1376:hatarat nedarim
1369:evening service
1227:
1225:
1185:medieval period
1150:(also known as
1126:
1112:
1108:
1099:
1061:
1059:
1052:
1051:
997:
996:
987:
986:
977:Judeo-Christian
940:
939:
937:Other religions
928:
927:
888:
887:
876:
875:
811:
810:
799:
798:
753:
706:
705:
696:
695:
677:
643:
642:
627:
626:
582:
581:
579:Religious roles
570:
569:
532:
528:
458:
457:
446:
445:
407:
383:
382:
367:
366:
332:Mishnah Berurah
312:
311:
300:
299:
274:
227:
220:
219:
208:
207:
161:
160:
149:
148:
80:
73:
72:
24:
17:
12:
11:
5:
4652:
4642:
4641:
4636:
4631:
4626:
4609:
4608:
4606:
4605:
4592:
4581:
4579:
4575:
4574:
4572:
4571:
4558:
4556:
4552:
4551:
4549:
4548:
4547:
4546:
4537:
4528:
4519:
4502:
4492:
4481:
4479:
4475:
4474:
4460:
4459:
4452:
4445:
4437:
4428:
4427:
4425:
4424:
4421:Shabbat Shuvah
4417:
4412:
4409:Avinu Malkeinu
4404:
4402:
4396:
4395:
4392:
4391:
4389:
4388:
4382:
4380:
4373:
4372:
4370:Temple service
4367:
4362:
4355:
4350:
4345:
4338:
4331:
4324:
4317:
4310:
4303:
4298:
4293:
4287:
4285:
4279:
4278:
4276:
4275:
4270:
4263:
4261:Shofar blowing
4258:
4252:
4250:
4244:
4243:
4236:
4235:
4228:
4221:
4213:
4207:
4206:
4159:
4156:
4155:
4154:
4143:
4136:
4129:
4120:
4117:
4116:
4115:
4108:
4107:External links
4105:
4102:
4101:
4092:
4075:
4065:Nulman, Macy,
4058:
4045:
4035:Nulman, Macy,
4028:
4003:
3990:
3977:
3965:
3948:
3935:
3914:
3894:
3886:N. S. Libowitz
3877:
3868:
3859:
3857:
3856:
3853:
3839:
3827:
3802:
3781:
3761:
3748:
3739:
3735:emphasis added
3722:
3706:
3704:
3703:
3700:Der Talmudjude
3696:
3689:
3682:
3667:
3658:
3637:
3624:
3608:
3595:
3582:
3569:
3553:
3540:
3527:
3514:
3501:
3476:
3464:Rabbeinu Yonah
3456:
3443:
3430:
3417:
3407:
3394:
3368:Nulman, Macy,
3361:
3348:
3335:
3322:
3309:
3288:
3275:
3262:
3241:
3224:
3212:Levush Malkhut
3208:Mordecai Yoffe
3199:
3186:
3169:
3156:
3146:Nulman, Macy,
3139:
3127:
3121:Nulman, Macy,
3114:
3090:
3069:
3045:
3032:
3012:
3003:
2994:
2976:
2963:
2954:
2944:Nulman, Macy,
2937:
2924:
2898:Nulman, Macy,
2891:
2879:
2856:
2843:
2825:
2800:
2784:
2768:
2759:
2742:
2729:
2712:
2691:
2673:
2663:Nulman, Macy,
2656:
2643:
2619:
2582:
2569:
2556:
2539:
2538:
2536:
2533:
2532:
2531:
2526:
2521:
2516:
2511:
2504:
2501:
2421:
2415:
2404:
2399:
2398:
2397:
2388:
2387:
2386:
2384:
2381:
2358:, and others.
2331:
2328:
2316:Rhineland Jews
2289:Gregorian mode
2258:
2257:
2208:
2206:
2199:
2193:
2187:
2159:
2156:
2116:Reform Judaism
2104:
2101:
2097:Leon of Modena
2053:
2050:
2005:
2002:
1958:
1955:
1953:
1950:
1926:
1925:
1915:
1904:
1903:
1890:Consecration (
1888:
1869:
1858:
1837:
1834:
1774:
1771:
1763:
1721:
1718:
1689:
1686:
1634:
1631:
1618:
1615:
1562:
1559:
1534:
1531:
1444:
1441:
1391:
1388:
1378:(annulment of
1347:
1346:
1334:
1327:
1326:
1323:
1224:
1221:
1101:
1100:
1098:
1097:
1090:
1083:
1075:
1072:
1071:
1070:
1069:
1054:
1053:
1050:
1049:
1044:
1039:
1034:
1029:
1024:
1019:
1014:
1009:
1004:
998:
995:Related topics
994:
993:
992:
989:
988:
985:
984:
979:
974:
969:
963:
962:
957:
952:
947:
941:
935:
934:
933:
930:
929:
926:
925:
920:
915:
910:
905:
900:
895:
889:
885:Major holidays
883:
882:
881:
878:
877:
874:
873:
868:
863:
858:
853:
848:
843:
841:Birkat Hamazon
838:
833:
828:
823:
818:
812:
806:
805:
804:
801:
800:
797:
796:
791:
785:
784:
783:
782:
775:
768:
761:
748:
743:
738:
733:
728:
723:
718:
713:
707:
704:Ritual objects
703:
702:
701:
698:
697:
694:
693:
688:
683:
676:
675:
670:
665:
660:
655:
650:
644:
634:
633:
632:
629:
628:
625:
624:
619:
614:
609:
604:
599:
594:
589:
583:
577:
576:
575:
572:
571:
568:
567:
562:
557:
551:
550:
549:
548:
543:
538:
525:Rabbinic sages
520:
519:
514:
509:
504:
498:
497:
492:
487:
482:
476:
475:
470:
465:
459:
453:
452:
451:
448:
447:
444:
443:
438:
433:
431:Chevra kadisha
428:
423:
418:
413:
406:
405:
400:
395:
390:
384:
374:
373:
372:
369:
368:
365:
364:
359:
354:
349:
344:
339:
334:
329:
327:Shulchan Aruch
324:
319:
313:
307:
306:
305:
302:
301:
298:
297:
296:
295:
290:
285:
280:
268:
267:
262:
257:
252:
246:
245:
244:
243:
238:
233:
221:
215:
214:
213:
210:
209:
206:
205:
203:Musar movement
200:
199:
198:
188:
183:
178:
173:
168:
162:
156:
155:
154:
151:
150:
147:
146:
141:
136:
131:
126:
120:
119:
114:
113:
112:
101:
100:
99:
98:
93:
92:
91:
74:
68:
67:
66:
63:
62:
42:
41:
35:
34:
15:
9:
6:
4:
3:
2:
4651:
4640:
4637:
4635:
4632:
4630:
4627:
4625:
4622:
4621:
4619:
4602:
4598:
4593:
4589:
4588:
4583:
4582:
4580:
4576:
4568:
4567:Ford Startime
4564:
4560:
4559:
4557:
4553:
4543:
4538:
4534:
4529:
4525:
4520:
4517:
4513:
4512:
4509:
4508:
4503:
4499:
4498:
4493:
4489:
4488:
4483:
4482:
4480:
4476:
4471:
4470:
4465:
4458:
4453:
4451:
4446:
4444:
4439:
4438:
4435:
4423:
4422:
4418:
4416:
4413:
4411:
4410:
4406:
4405:
4403:
4401:
4397:
4387:
4384:
4383:
4381:
4377:
4371:
4368:
4366:
4363:
4361:
4360:
4356:
4354:
4351:
4349:
4346:
4344:
4343:
4339:
4337:
4336:
4332:
4330:
4329:
4325:
4323:
4322:
4318:
4316:
4315:
4311:
4309:
4308:
4304:
4302:
4299:
4297:
4294:
4292:
4289:
4288:
4286:
4284:
4280:
4274:
4271:
4269:
4268:
4264:
4262:
4259:
4257:
4254:
4253:
4251:
4249:
4248:Rosh Hashanah
4245:
4241:
4240:High Holidays
4234:
4229:
4227:
4222:
4220:
4215:
4214:
4211:
4203:
4190:
4182:
4181:
4176:
4171:
4170:public domain
4162:
4161:
4152:
4148:
4144:
4141:
4140:Johnny Mathis
4137:
4134:
4130:
4127:
4123:
4122:
4114:
4111:
4110:
4096:
4089:
4085:
4079:
4072:
4068:
4062:
4055:
4049:
4042:
4038:
4032:
4025:
4021:
4017:
4013:
4007:
4000:
3994:
3987:
3981:
3974:
3969:
3962:
3958:
3952:
3945:
3939:
3932:
3928:
3924:
3918:
3911:
3907:
3903:
3898:
3891:
3887:
3881:
3872:
3863:
3854:
3851:
3848:
3847:
3843:
3836:
3831:
3824:
3820:
3816:
3812:
3806:
3799:
3795:
3791:
3788:Hertz, J.H.,
3785:
3777:
3770:
3768:
3766:
3758:
3752:
3743:
3736:
3732:
3726:
3719:
3715:
3710:
3701:
3697:
3694:
3691:Bodenschatz,
3690:
3687:
3684:Eisenmenger,
3683:
3680:
3676:
3675:
3671:
3662:
3655:
3651:
3647:
3641:
3634:
3628:
3621:
3615:
3613:
3605:
3602:Tal, Shlomo,
3599:
3592:
3586:
3579:
3573:
3567:
3563:
3557:
3550:
3544:
3537:
3531:
3524:
3518:
3511:
3505:
3498:
3494:
3490:
3486:
3480:
3473:
3469:
3465:
3460:
3453:
3447:
3440:
3434:
3427:
3421:
3411:
3404:
3398:
3391:
3387:
3383:
3379:
3375:
3371:
3365:
3358:
3352:
3345:
3339:
3332:
3326:
3319:
3313:
3306:
3302:
3298:
3292:
3285:
3279:
3272:
3266:
3259:
3255:
3251:
3245:
3238:
3234:
3228:
3221:
3217:
3213:
3209:
3203:
3196:
3190:
3183:
3179:
3173:
3166:
3160:
3153:
3149:
3143:
3136:
3131:
3124:
3118:
3111:
3107:
3103:
3099:
3094:
3087:
3083:
3079:
3073:
3059:
3055:
3049:
3042:
3036:
3030:
3026:
3022:
3016:
3010:Ketubot 7,31c
3007:
2998:
2991:
2990:
2985:
2980:
2973:
2967:
2958:
2951:
2947:
2941:
2934:
2928:
2921:
2917:
2913:
2909:
2905:
2901:
2895:
2888:
2883:
2876:
2872:
2871:
2866:
2860:
2853:
2847:
2840:
2839:
2834:
2829:
2822:
2818:
2814:
2810:
2804:
2797:
2793:
2788:
2781:
2777:
2772:
2763:
2756:
2752:
2746:
2739:
2733:
2726:
2722:
2716:
2709:
2705:
2701:
2695:
2687:
2683:
2677:
2670:
2666:
2660:
2653:
2647:
2641:
2637:
2633:
2629:
2623:
2615:
2614:
2609:
2605:
2600:
2599:public domain
2589:
2587:
2579:
2573:
2566:
2563:"Kol Nidre".
2560:
2554:
2550:
2544:
2540:
2530:
2527:
2525:
2522:
2520:
2517:
2515:
2512:
2510:
2507:
2506:
2500:
2498:
2494:
2490:
2486:
2482:
2478:
2474:
2470:
2466:
2462:
2457:
2455:
2451:
2450:
2445:
2442:
2438:
2436:
2429:
2427:
2402:
2380:
2378:
2374:
2373:The Kol Nidre
2370:
2369:
2364:
2359:
2357:
2353:
2349:
2345:
2341:
2337:
2327:
2325:
2321:
2317:
2312:
2310:
2304:
2301:
2296:
2294:
2293:natural scale
2290:
2286:
2285:antiphonaries
2282:
2281:
2276:
2271:
2269:
2265:
2254:
2251:
2243:
2233:
2229:
2225:
2219:
2218:
2214:
2209:This section
2207:
2203:
2198:
2197:
2192:
2186:
2184:
2180:
2176:
2171:
2169:
2165:
2155:
2153:
2148:
2146:
2142:
2138:
2134:
2128:
2126:
2122:
2117:
2112:
2110:
2100:
2098:
2094:
2090:
2086:
2082:
2078:
2073:
2069:
2065:
2063:
2059:
2049:
2045:
2040:
2038:
2032:
2030:
2026:
2021:
2019:
2014:
2010:
2000:
1998:
1991:
1989:
1988:Ismar Elbogen
1984:
1981:
1977:
1973:
1969:
1964:
1949:
1947:
1942:
1938:
1934:
1930:
1923:
1919:
1916:
1913:
1910:
1909:
1908:
1901:
1897:
1893:
1889:
1886:
1882:
1879:). A similar
1878:
1874:
1870:
1866:
1862:
1859:
1856:
1852:
1848:
1847:
1846:
1842:
1833:
1829:
1827:
1826:Nusach Sefard
1824:version, the
1823:
1819:
1815:
1811:
1807:
1803:
1801:
1797:
1793:
1789:
1785:
1781:
1770:
1767:
1761:
1758:
1753:
1751:
1746:
1741:
1739:
1735:
1731:
1727:
1717:
1713:
1711:
1707:
1703:
1699:
1695:
1685:
1681:
1678:
1677:perfect tense
1674:
1669:
1666:
1662:
1661:ex post facto
1658:
1657:
1652:
1648:
1644:
1640:
1630:
1628:
1624:
1623:Numbers 15:26
1614:
1611:
1608:, and in the
1607:
1603:
1599:
1598:transgressors
1595:
1591:
1586:
1584:
1580:
1576:
1572:
1568:
1558:
1556:
1550:
1548:
1544:
1540:
1529:
1527:
1521:
1519:
1518:
1512:
1509:
1505:
1501:
1497:
1492:
1490:
1487:reciting the
1485:
1481:
1476:
1474:
1470:
1466:
1462:
1458:
1454:
1450:
1440:
1438:
1434:
1430:
1425:
1423:
1419:
1410:
1403:
1399:
1397:
1396:Geonic period
1387:
1385:
1381:
1377:
1372:
1370:
1366:
1362:
1356:
1354:
1353:Numbers 15:26
1343:
1339:
1335:
1328:
1324:
1321:
1320:
1317:
1315:
1311:
1307:
1303:
1299:
1295:
1290:
1285:
1280:
1275:
1273:
1266:
1259:
1257:
1253:
1249:
1245:
1241:
1220:
1218:
1214:
1210:
1206:
1202:
1200:
1196:
1192:
1190:
1186:
1182:
1178:
1174:
1170:
1161:
1157:
1153:
1147:
1107:
1096:
1091:
1089:
1084:
1082:
1077:
1076:
1074:
1073:
1068:
1058:
1057:
1056:
1055:
1048:
1045:
1043:
1040:
1038:
1035:
1033:
1030:
1028:
1025:
1023:
1020:
1018:
1015:
1013:
1010:
1008:
1005:
1003:
1000:
999:
991:
990:
983:
980:
978:
975:
973:
970:
968:
965:
964:
961:
958:
956:
953:
951:
948:
946:
943:
942:
938:
932:
931:
924:
921:
919:
916:
914:
911:
909:
906:
904:
901:
899:
896:
894:
893:Rosh Hashanah
891:
890:
886:
880:
879:
872:
869:
867:
864:
862:
859:
857:
854:
852:
849:
847:
844:
842:
839:
837:
834:
832:
829:
827:
824:
822:
819:
817:
814:
813:
809:
803:
802:
795:
792:
790:
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2704:Cairo Geniza
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2493:Neil Diamond
2481:Danny Thomas
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2311:took shape.
2308:
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2246:
2240:October 2021
2237:
2222:Please help
2210:
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2029:Joseph Hertz
2022:
2017:
2012:
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1855:Judges 11:30
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1791:
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1730:Mahzor Vitry
1725:
1723:
1714:
1706:Rabbeinu Tam
1701:
1693:
1691:
1682:
1673:Rabbeinu Tam
1670:
1654:
1651:a posteriori
1641:was made by
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1539:Rosh Hashana
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1504:Christianity
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1457:Yehudai Gaon
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1322:Aramaic Text
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1248:Sifrei Torah
1237:
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1193:
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1168:
1165:כָּל נִדְרֵי
1155:
1151:
1105:
1104:
1027:Anti-Judaism
1022:Antisemitism
967:Samaritanism
945:Christianity
865:
846:Shehecheyanu
777:
770:
763:
756:
751:Four species
658:Pidyon haben
612:Rosh yeshiva
523:
416:Beth midrash
362:Noahide laws
105:Conservative
4542:Hello Again
4348:Ten Martyrs
4073:, page 142.
4043:, page 144.
3890:Leon Modena
3718:Days of Awe
3677:Wagenseil,
3508:Arzt, Maz,
3344:Days of Awe
3178:Days of Awe
3041:Days of Awe
3023:Days of Awe
2904:Days of Awe
2489:Jerry Lewis
2444:Lewis Black
2062:Saadia Gaon
1972:Disputation
1885:1 Samuel 14
1877:Judges 21:7
1800:Disputation
1702:Kol Nedarim
1316:liturgies:
1306:Kol Nedarim
711:Sefer Torah
673:Bereavement
653:Zeved habat
436:Holy Temple
376:Holy cities
110:Conservadox
4629:Yom Kippur
4618:Categories
4555:Television
4516:Soundtrack
4365:Break fast
4301:Confession
4296:Repentance
4283:Yom Kippur
4133:Perry Como
3957:Commentary
3923:Commentary
3794:Commentary
3386:Commentary
3378:Kol Nidrei
3301:Commentary
3063:2022-09-30
2961:Keritot 6b
2916:Commentary
2628:Jewish law
2535:References
2529:Yom Kippur
2426:media help
2320:Kol Nidrei
2175:Kol Nidrei
2152:Kol Nidrei
2081:Kol Nidrei
2025:Numbers 30
2018:Kol Nidrei
2013:Kol Nidrei
1980:Kol Nidrei
1974:of Paris,
1963:Kol Nidrei
1868:forbidden.
1865:Numbers 30
1792:Kol Nidrei
1788:Kol Nidrei
1780:Kol Nidrei
1766:Kol Nidrei
1757:Kol Nidrei
1745:Kol Nidrei
1726:Kol Nidrei
1698:Amram Gaon
1617:As it says
1437:Amram Gaon
1310:Ashkenazic
1217:halakhists
1205:Kol Nidrei
1195:Kol Nidrei
1189:Kol Nidrei
1177:Yom Kippur
1156:Kol Nidrey
1152:Kol Nidrei
898:Yom Kippur
441:Tabernacle
186:Chosenness
158:Philosophy
139:Humanistic
4321:Kol Nidre
4291:Atonement
4147:Max Bruch
4071:Kol Nidre
4041:Kol Nidre
3910:Kol Nidre
3698:Rohling,
3654:koonachay
2608:Kol Nidre
2549:Max Bruch
2475:. In the
2473:Al Jolson
2467:. In the
2377:Christian
2356:John Zorn
2348:Max Bruch
2324:officiant
2309:Kol Nidre
2300:Kol Nidre
2275:Kol Nidre
2264:Beethoven
2211:does not
2191:plainsong
2179:Kol Nidre
2141:Kol Nidre
2072:Kol Nidre
1986:As Prof.
1896:dedicated
1818:Kol Nidré
1755:Although
1639:Kol Nidre
1606:renegades
1602:apostates
1590:avaryanim
1571:Kol Nidre
1567:Kol Nidre
1496:Kol Nidre
1489:Kol Nidre
1484:Kol Nidre
1473:Kol Nidre
1314:Sephardic
1302:Romaniote
1294:Kol Nidre
1240:synagogue
1181:synagogue
1169:kāl niḏrē
1106:Kol Nidre
1017:Criticism
982:Pluralism
960:Mormonism
866:Kol Nidre
640:education
565:Acharonim
411:Synagogue
388:Jerusalem
70:Movements
4603:episode)
4569:episode)
4565:" (1959
4328:Selichot
4307:Kapparot
4267:Tashlikh
3650:nidooyay
2669:venislah
2503:See also
2441:Comedian
2164:missinai
2121:Israelit
1773:Analysis
1688:Language
1665:Talmudic
1656:a priori
1500:Marranos
1449:Karaites
1371:begins.
1333:
1256:beth din
1171:) is an
1047:Muhammad
950:Hinduism
923:Hanukkah
861:Tachanun
856:Havdalah
721:Tefillin
668:Marriage
560:Rishonim
546:Savoraim
403:Tiberias
352:Tzedakah
272:Rabbinic
171:Kabbalah
144:Haymanot
78:Orthodox
31:a series
29:Part of
4578:Related
4524:America
4379:Related
4172::
4158:Sources
3681:. p. 23
3562:Mahzor
2887:Nedarim
2817:assumed
2601::
2232:removed
2217:sources
2031:wrote:
1922:konamay
1918:kinusay
1912:Konamay
1892:haromay
1849:A vow (
1738:Maharil
1734:Akdamut
1692:In the
1671:It was
1594:sinners
1469:Nedarim
1384:halakha
1363:). The
1342:kinusei
1338:konamei
1298:Italian
1284:machzor
1265:
1213:liturgy
1173:Aramaic
1160:Aramaic
1007:Zionism
913:Shavuot
831:Kaddish
808:Prayers
741:Menorah
736:Mezuzah
726:Tzitzit
681:Yeshiva
636:Culture
541:Amoraim
536:Tannaim
507:Rebecca
495:Solomon
463:Abraham
342:Kashrut
293:Tosefta
288:Midrash
278:Mishnah
260:Piyutim
241:Ketuvim
236:Nevi'im
176:Messiah
134:Renewal
124:Karaite
89:Hasidic
39:Judaism
4510:(1980)
4500:(1952)
4490:(1927)
4472:(1925)
4359:Ne'ila
4342:Avodah
4314:Kittel
4256:Shofar
3835:Kol Bo
2632:Talmud
2524:Siddur
2365:album
2280:pneuma
2183:pneuma
2093:Kol Bo
2058:geonim
2009:Rabbis
1881:shava
1762:before
1728:, the
1694:Siddur
1480:Siddur
1453:geonim
1433:Siddur
1272:Hashem
1252:Hazzan
1242:. The
1012:Israel
908:Pesach
903:Sukkot
851:Hallel
836:Minyan
826:Aleinu
821:Amidah
794:Gartel
789:Kittel
772:Hadass
746:Shofar
731:Kippah
716:Tallit
691:Cheder
686:Kollel
602:Hazzan
555:Geonim
530:Chazal
512:Rachel
426:Sukkah
421:Mikveh
398:Hebron
380:places
357:Niddah
347:Tzniut
283:Talmud
255:Siddur
250:Ḥumash
225:Tanakh
181:Ethics
117:Reform
96:Modern
84:Haredi
56:
50:
4478:Films
4353:Jonah
2514:Neder
2056:Five
1946:harem
1873:shava
1851:neder
1814:Rashi
1643:Rashi
1526:Zohar
1517:Zohar
1418:Torah
1365:Torah
1042:Jesus
1037:Music
955:Islam
918:Purim
816:Shema
779:Arava
765:Lulav
758:Etrog
622:Kohen
617:Mohel
607:Dayan
597:Posek
592:Rebbe
587:Rabbi
502:Sarah
490:David
485:Aaron
480:Moses
473:Jacob
468:Isaac
393:Safed
265:Zohar
231:Torah
217:Texts
196:Names
4202:help
3884:See
3837:, 68
2361:The
2342:, a
2215:any
2213:cite
1961:The
1861:Osar
1461:Sura
1380:vows
1340:and
1312:and
1300:and
1209:Jews
1002:Jews
648:Brit
638:and
517:Leah
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2889:23b
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2226:by
1696:of
1604:or
1596:or
1459:of
1435:of
1429:God
1244:Ark
1154:or
322:Tur
309:Law
191:God
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