The onset of Yom Kippur night is often referred to as Kol Nidrei night.
Why was Kol Nidrei specifically chosen to herald in Yom Kippur?
A review of what is stated in Kol Nidrei reveals that it is an official nullification of all types of vows and oaths that one may have declared during the past year.
Traditionally, two respected men of the congregation flank the Chazan at the Bimah while they are each holding a Sefer Torah.
These three act as a Bais Din – Jewish court, which is comprised of three judges. Through them this public annulment frees the congregation from their vows.
From this we see how binding vows are and we annul the vows since it is common that one regrets making their vow as it was expressed at a vulnerable time, such as during anger or worry.
At the onset of Yom Kippur – these promises and oaths are annulled so that we enter with a clean slate regarding binding oaths.
As a prelude to our prayers and confession on Yom Kippur we recite the declaration of Kol Nidrei to impart upon us the absolute effectiveness of each word that emerges from our lips. Therefore we come to realize that when we pray, it is not just lip service; rather, we create a reality with our words and G-d values everything that we express.
Recently, while studying the Daf Yomi, a page a day of the Talmud, the Talmud discussed the following.
If prior to marrying one’s bride, the groom made either one of the following stipulations, “I marry you on the condition that you have not bound yourself to any vows.” Or he stated, “I marry you on the condition that you have no known ailments.”
The bride agreed to the condition and the ceremony went on. Sometime later, it becomes apparent that she had a binding vow coming to the marriage or she had a preexisting ailment before marriage.
The Talmud rules, if the bride actually had vows or had a known ailment prior to marriage, the marriage is null and void and there is no need for a divorce – since the condition was not met.
The Talmud has an exception to one of the scenarios. If, the bride who had a vow coming into marriage, goes to a Sage and asks for an annulment of the vow, she remains married. The reason given is, since the nature of an annulment of a vow is such that it uproots the vow from the time that it was expressed, therefore, it emerges that it is as if she did not have a vow when she was married.
This ruling does not apply to the situation when the groom stipulated the marriage on the condition that the bride has no known ailments, and she did have an ailment, and then after marriage a doctor healed her. For in this case, her healing does not revert back to the marriage statement, rather her healing starts from the time she was healed and therefore the condition was not met and the marriage is void and no divorce is needed.
I was thinking… with the Talmud’s explanation that the mechanics of an annulment of a vow actually uproots it from the time it was uttered and it is as if it was never said or expressed, it may give us an additional appreciation of starting Yom Kippur off with an annulment of vows.
Specifically when we are gathered together on Yom Kippur the day of atonement of our sins, we begin with Kol Nidrei to set the tone for us, as we advance and ask forgiveness for our sins and to gain a clean slate.
We are to think to ourselves, just as an annulment of vows uproots the vow from the beginning, and it is as if it was never expressed, so too, when one exercises and applies the process of the Mitzvah of Teshuvah – Repentance, it has the same effect as nullifying a vow – sincere Teshuva on sins uproot the transgressions that were committed and G-d in His infinite kindness and power erases the sin – as if it was never done!
What an incredible opportunity!
