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Kol Nidre (also known as Kol Nidrey or Kol Nidrei〔this last transliteration seems to be used almost exclusively for the musical arrangement by Max Bruch〕) (Aramaic: ) is an Aramaic declaration recited in the synagogue before the beginning of the evening service on every Yom Kippur, the Day of Atonement. Strictly speaking, it is not a prayer, although commonly spoken of as if it were. This dry legal formula and its ceremonial accompaniment have been charged with emotional undertones since the medieval period, creating a dramatic introduction to Yom Kippur on what is often dubbed "Kol Nidrei night".〔"Kol Nidre". ''The New Encyclopedia of Judaism'' (1st ed. 2002).〕 It is written in Aramaic, not Hebrew. Its name is taken from the opening words, meaning ''all vows''. ''Kol Nidrei'' has had an eventful history, both in itself and in its influence on the legal status of the Jews. Introduced into the liturgy despite the opposition of some rabbinic authorities, it was attacked in the course of time by some rabbis and in the 19th century expunged from the prayer book by many communities of western Europe. The term ''Kol Nidrei'' refers not only to the actual declaration, but is also popularly used as a name for the entire Yom Kippur evening service.〔e.g., Scherman, Nosson, ''The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz'' (1986, Brooklyn, Mesorah Publ'ns) pp. 52, 57.〕 ==Form of the chant== Before sunset on the eve of Yom Kippur ("Day of Atonement"), the congregation gathers in the synagogue. The Ark is opened and two people take from it two Torah scrolls. Then they take their places, one on each side of the cantor, and the three (symbolizing a Beth Din or rabbinical court) recite: "By the authority of the Court on High and by authority of the court down here, by the permission of One Who Is Everywhere and by the permission of this congregation, we hold it lawful to pray with sinners." This invitation to outcasts is not specifically for Kol Nidre but for the whole of the Day of Atonement, it being obvious that when even sinners join in repenting, the occasion is worthy of Divine clemency. This announcement was introduced by Rabbi Meir of Rothenburg (late 13th century), and endorsed by the Maharil (Rabbi Yaakov ben Moshe Levi Moelin, early 15th century).〔Nulman, Macy, ''Encyclopedia of Jewish Prayers'' (1993, NJ, Jason Aronson) p. 119.〕 The cantor then chants the passage beginning with the words ''Kol Nidre'' 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) the following words (Nusach Ashkenaz): "All vows we are likely to make, all oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publicly renounce. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our vows, pledges and oaths be considered neither vows nor pledges nor oaths."〔Translation of Philip Birnbaum, from ''High Holiday Prayer Book'', Hebrew Publishing Company, NY, 1951. Birnbaum's translation is somewhat streamlined as he declined to attempt to translate separately each listed synonym for a vow, but simply referred to them collectively as "all personal oaths and pledges".〕〔Note: The Hebrew 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 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. Mesorah Publications Limited〕 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." (quoting Numbers 15:26.) 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 Numbers 14:20). The Torah scrolls are then put back in the Ark, and the customary evening service begins. The vows and pledges being annulled by this ceremony are of a limited category. As the ArtScroll Mahzor explains it: "There is a dangerous and erroneous misconception among some people that the ''Kol Nidrei'' 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. This is not the case. The ''Kol Nidrei'' declaration can invalidate only vows that one undertakes on his own volition. It has ''no'' effect on vows or oath imposed by someone else, a court, or a gentile. Also, the invalidation of future vows takes effect only if someone makes the vow without having in mind his previous ''Kol Nidrei'' declaration. But if he makes the vow with ''Kol Nidrei'' in mind—thus being openly insincere in his vow—the vow is in full force."〔Scherman, Nosson, ''The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz'' (1986, Brooklyn, Mesorah Publ'ns) p. 53; italics as in original.〕 Moreover, as Rabbi Yechiel of Paris explained in a Disputation 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."〔Jacobson, Bernhard S., ''Days of Awe'' (orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) p. 118.〕 Philip Birnbaum, 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 Meir ben Samuel (Rashi's son-in-law) changed the original wording of ''Kol Nidré'' 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."〔Birnbaum, Philip, ''High Holy Day Prayer Book'' (1951, New York, Hebrew Publishing Company) p. 490; italics as in original.〕 This in the Nusach Ashkenaz version, the Nusach Sefard 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. 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 announced three times.〔Nulman, Macy, ''Encyclopedia of Jewish Prayers'' (1993, NJ, Jason Aronson) pp. 203–204; ''Encyclopaedia Judaica'' (2nd ed. 2007) vol. 12, s.v. ''Kol Nidrei'' p. 276; Munk, Elie, ''The World of Prayer'' (1963, NY, Feldheim) vol. 2, pp. 230–236; Kieval, Herman, "The Curious Case of Kol Nidre", ''Commentary'' vol. 46, nr. 4, Oct. 1968 pp. 53–58, reprinted as "The Paradox of Kol Nidre" in Goodman, Phillip, ''The Yom Kippur Anthology'' (1971, Phil., Jewish Publ'n Soc.) p. 84 et seq.〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Kol Nidre」の詳細全文を読む スポンサード リンク
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