The Importance of Words - A Kol Nidre Thought

The Importance of Words

The chanting of Kol Nidre is probably the most moving part of our High Holiday services. Although Kol Nidre is only a short part of the service, the entire eve of Yom Kippur has been named after it. Less than 50 words in length, the Kol Nidre does not fit thematically into the rest of the service. Nor is Kol Nidre even Hebrew, it is written in Aramaic, the legal language, as opposed to the liturgical language of the Jewish people. Reading the actual text of Kol Nidre, we see it is a legal formula which states in part, all vows and promises we make to God during the coming year we declare null and void. The chanting of Kol Nidre is a legal procedure. Therefore Kol Nidre is chanted before sundown with the Sifre Torah, the Scrolls of Torah out of the ark. The text of Kol Nidre is not Biblical. They hardly seem like words meant to inspire the awe and reverence normally associated with Kol Nidre. To understand the significance of Kol Nidre, we must look instead to the history and the background Kol Nidre.

Many Rabbis were originally opposed to the chanting of Kol Nidre Rav Shreira Gaon, the great Babylonian scholar states that the chanting of Kol Nidre is a Minhag Shtut, a silly custom. In the first version of the Shulchan Arukh, the great compendium of Jewish Law written 400 years ago, the author states opposition to the chanting of Kol Nidre. Many anti Semites pointed to the Kol Nidre to prove that the Jews could not be trusted to keep their word. It was a lie, the Kol Nidre says nothing about vows made to other people. Despite the opposition of the Rabbis, and the problems created by anti Semites, the chanting of Kol Nidre continued.

During the Middle Ages, Jews in Europe were often forced to submit to baptism and be converted. Time and again Jews were faced with the choice of conversion or death. Some Jews chose to die rather than submit. Others choose to live and converted while secretly living as Jews. Sometimes they were allowed to return to Judaism. These Jews who submitted to forced conversion were often stricken with guilt, feeling they had betrayed God. Their guilt was intensified by the knowledge that some Jews chose to die rather than submit. Many saw the Kol Nidre as a way out of their dilemma. Had they not already declared that vows made to God which they were unable to keep were null? Was this not a way they could submit to the humiliation of forced conversion, knowing the Kol Nidre had already absolved them of that vow. Many Jews had a family member who had submitted to conversion and had been killed anyway. Kol Nidre was of consoled them, knwing that thier lived one died a Jew.

Actually, according to Jewish law, a vow made under duress is not valid. There was no need for Jews forced to convert to absolve themselves. In spite of this, the Jews of Europe looked to the Kol Nidre as a ritual way of releasing themselves of their vows, it provided a spiritual cleansing.

The traditional Ashkenazic (European) melody in no small way contributed to the importance of Kol Nidre. Written by and unknown cantor, it seems to embody the deep anguish, bitter frustration and longing for redemption that was trapped in the hearts of the Jews. The melody touched their souls, so Kol Nidre took on a significance far beyond its words.

The question of why it should be so important for Jews to make void a spoken vow requires some background of the nature of vows.

The Torah teaches us that Israelites could make vows to bring a sacrifice to the Temple. Breaking such a vow was unthinkable, it was a promise made to God.

The question of why it should be some important for Jews to make void a spoken vow requires some background of the nature of vows.

The Torah teaches us that Israelites could make vows to bring a sacrifice to the Temple. Breaking such a vow was unthinkable, it was a promise made to God.

People made vows to do all kinds of things that did not concern the Temple, yet the vows were still considered to be a promise made before God. The Rabbis argue over whether it was possible to break a vow once it was made. They concluded that there were few occasion when a vow could be broken.

The form of a vow, though formal, could be a simple declarative statement, without actually referring to God. A sentence such as "I will never again go to such an such a place, was considered a form of a vow, that is, a promise made before God.

Such a strong emphasis on the spoken word is unusual. It indicates another way of thinking about the significance of language. ANYTHING that one says, whether said thoughtlessly or in anger, was absolutely binding on an individual. There was no such thing as idle words. Saying to a friend or spouse in anger, "I will never speak with you again," could have disastrous consequences.

It is no small wonder that the Jews who were forced to submit to conversion were concerned about what they had said. They had been taught to consider seriously every oath they made.

This way of using language is still adhered to in certain circles. A good portion of the worlds diamond trade is centered din New York, and many of the brokers are Orthodox, Hasidic Jews. Written contracts are not used. A persons word is the basis of a deal which may involve thousands or millions of dollars.

By contrast, how do we use our words. How seriously do we mean what we say ? How often do we let words fly off our tongues without even thinking ? How often do we speak half truths, because it is easier that speaking the whole truth ? How often do we say something in anger, then after we have cooled of, apologize by saying that we did not mean what we said ? How often do we say something, and than forget what we said ?

Have we made pledges to be better Jew, and forgotten ? Have we vowed to give to Tzedakah and forgotten ? Have we pledged to support the Synagogue, and neglected to follow up on those words. Do we merely pay lip service to the words that we recite during the High Holidays once they have passed ? Do we say things to appease our spouse, children, parents or friends, without ever intending to do what we say.

The results of our attitude towards what we say has been to cheapen the value of the spoken word. If words are not spoke seriously, they are not listened to seriously. This diminishes our ability to communicate. When we are serious about what we say, know one believes us, like the child who cried wolf once too often.

On this Yom Kippur, let us consider carefully the value of our words. Instead of speaking half truths, let us speak the whole truth, no matter how painful. When we say something, let us make up our minds to fulfill what we have promised. Instead of speaking simply for the sake of hearing words come out of our mouths, let us weigh our words with care. Let us think before we speak. Once we have spoken, let those words become our pledge.

Speech is that which sets humans beings apart from animals. Can we afford to use this priceless gift in the way we do ? I think not.

May the words of our mouths,

And the mediations of our hearts, be sincere before You,

O God, our Rock and Redeemer.