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if (this.Bruch completed the composition in Liverpool before it was first published in Berlin in 1881.The first theme, which also lends the piece its title, comes from the Kol Nidre prayer which is recited during the evening service on Yom Kippur.The second subject of the piece is quoted from the middle section of Isaac Nathan's arrangement of "O Weep for those that wept on Babel's stream", a lyric which was penned by Byron in a collection called Hebrew Melodies (which also included the famous poem "She Walks in Beauty").Cantor Abraham Jacob Lichtenstein was known to have cordial relations with many Christian musicians and supported Bruch's interest in Jewish folk music.He only wished to incorporate Jewish inspirations into his own compositions.Jewish prayer recited in the synagogue at the beginning of the evening service on Yom Kippur, the Day of Atonement.Europe, this prayer has often been employed out of context by antisemites to support their claims that Jews cannot be trusted.The name Kol Nidrei does not only refer to the actual prayer, but is sometimes used to refer to the entire Yom Kippur evening service.Language
4 Method of recitation
5 Use by antisemites
5.The cantor then chants the prayer beginning with the words Kol Nidrei with its touching melody, and, gradually increasing in volume from pianissimo (quiet) to fortissimo (loud), repeats three times the following words:
All personal vows we are likely to make, all personal oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publicly renounce.The leader and the congregation then say together three times "May all the people of Israel be forgiven, including all the strangers who live in their midst, for all the people are in fault."Philip Birnbaum, in his classic edition of the Mahzor (High holy day prayer book) 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.If you refrain from making a vow, that is no sin for you; but you must be careful to perform any promise you have made with your lips."This need gave rise to the rite of 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.This rite declared that the petitioners, who were seeking reconciliation with God, solemnly retracted their vows and oaths which they had made to God during the period intervening between the previous Day of Atonement 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 Siddur of Amram Gaon.This forced the geonim (leaders of early medieval Babylonian Jewry) to minimize the power of dispensation.Rabbi Yehudai Gaon of Sura (760 CE), author of the Halakot Pesukot, forbade the study of the Nedarim, the Talmudic treatise on oaths.Amram Gaon in his edition of the Siddur calls the custom of reciting the Kol Nidre a foolish one ("minhag shetut").From Germany this custom spread to southern France, Spain, Greece, and probably to northern France, and was in time generally adopted.Thus the dispensation was not a posteriori, and concerned with unfulfilled obligations of the past year, but a priori and having reference to vows which one might not be able to fulfil or might forget to observe during the ensuing year.The reasons assigned for this change were that an "ex post facto" annulment of a vow was meaningless, and that, furthermore, no one might grant to himself a dispensation, which might be given only by a board of three laymen or by a competent judge.Whether the old text was already too deeply rooted, or whether Rabbenu Tam did not correct these verbal forms consistently and grammatically, the old perfects are still retained at the beginning of the formula, although a future meaning is given to them.The old version is, therefore, usually called the "Sephardic."Language
In the Siddur of Amram and in the Roman Mahzor the Kol Nidrei is written in Hebrew, and therefore begins Kol Nedarim.The determination of the time in both versions is Hebrew.The words "as it is written in the teachings of Moses, thy servant," which were said in the old form before Num.Method of recitation
As to the manner in which the hazzan (cantor) is to recite the Kol Nidrei, the Mahzor Vitry 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."Kol Nidrei varied according to different customs.Jewish legislators considered it necessary to have a special form of oath administered to Jews ("Oath More Judaico"), 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 Disputation of Paris, Yechiel of Paris was obliged to defend Kol Nidrei against these charges.Counterpoint
Rabbis have always pointed out that the dispensation from vows in Kol Nidrei refers only to those which an individual voluntarily assumes for himself alone and in which no other persons or their interests are involved.Even so early an authority as Saadia wished to restrict it to those vows which were extorted from the congregation in the synagogue in times of persecution ("Kol Bo"), and he declared explicitly that the "Kol Nidre" gave no absolution from oaths which an individual had taken during the year.Ittim", declares that the custom of reciting the Kol Nidre 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.The actual wording of Kol Nidrei is as follows (in Aramaic):
"All vows, obligations, oaths, and anathemas, whether called 'konam,' 'konas,' or by any other name, which we may vow, or swear, or pledge, or whereby we may be bound, from this Day of Atonement until the next (whose happy coming we await), we do repent.May they be deemed absolved, forgiven, annulled, and void, and made of no effect; they shall not bind us nor have power over us.The vows shall not be reckoned vows; the obligations shall not be obligatory; nor the oaths be oaths.""Kol Nidre" in the restricted sense mentioned above.Reform in the nineteenth century
Yielding to the numerous accusations and complaints brought against "Kol Nidrei" in the course of centuries, the rabbinical conference held at Brunswick in 1844 decided unanimously that the formula was not essential, and that the members of the convention should exert their influence toward securing its speedy abolition.The decision of the conference was accepted by many congregations of western Europe and in all the American Reform Judaism congregations, which while retaining the melody substituted for the formula a German hymn or a Hebrew psalm, 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, .Day of Atonement until the next," etc.Lehmann, editor of the "Israelit," was especially prominent.According to many Jewish writers, the principal factor which preserved the religious authority of the Kol Nidrei is its plaintive melody.The melody
Even more famous than the formula itself is the melody traditionally attached to its rendition.This is deservedly so much prized that even where Reform has abolished the recital of the Chaldaic text, the air is often preserved, in association with some other passage.And yet there are probably no two synagogues in which the melody is chanted note for note absolutely the same.These divergences, however, are not radical, and they are no more than are inherent 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.Instead of announcing the opening words in a monotone or in any of the familiar declamatory phrases, some ancient 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 dread Day of Atonement.Note: The Hebrew text lists a set of terms for oaths and legal declarations.Each term is a techical term for a distinct type of formal legal declaration with a distinctive legal meaning in Jewish law as described in the Talmud.For a discussion of these terms and an explanation of the meaning of each, see "General Introduction", The Schottenstein Edition of the Talmud, Tractate Nedarim, Volume 1.The Jewish encyclopedia cites the following references:
Wagenseil, "Tela Ignea, Disputatio R.Bodenschatz, "Kirchliche Verfassung der Heutigen Juden," part ii.Frankfurt and Leipzig, 1748
Rohling, "Der Talmudjude," pp.Source
This has been imported from the 1906 public domain "Jewish Encyclopedia".Please help by modifying as needed.
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