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Kol Nidre
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Kol Nidre[pronunciation?] (also known as Kol Nidrey or Kol Nidrei[1]) (Aramaic: כָּל נִדְרֵי) is an Aramaic declaration recited in the synagogue before the beginning of the evening service on every Yom Kippur, the Day of Atonement. Though not a prayer, 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".[2] 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.[3]
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.[4]
- 1 Form of the chant
- 2 Origin
- 3 Language
- 4 Method of recitation
- 5 Text
- 6 Explanation of terms and variants
- 7 Use by non-Jews
- 8 Counterpoint
- 9 Reform in the 19th century
- 10 The Ashkenazi melody
- 11 Similarities to Christian plainsong
- 12 Popular culture
- 13 See also
- 14 References
- 15 External links
- 16 Sources
Form of the chant[edit]
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).[5]
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 [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. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our [personal] vows, pledges and oaths be considered neither vows nor pledges nor oaths."[6][7]
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 replaced, 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."[8] 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."[9]
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. 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."[10] 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.[11]
The date of the composition of the declaration and its author are alike unknown; but it was in existence at the Geonic period (589–1038 CE).[12] 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 was supposed to nullify that forced conversion.[13]
The tendency to make vows to God was strong in ancient Israel; the Torah found it necessary to caution against the promiscuous making of vows: "When you make a vow [neder &nsp;] to the LORD your God, do not put off fulfilling it, for the LORD your God will require it of you, and you will have incurred guilt; whereas you incur no guilt if you refrain from vowing. You must fulfill what has crossed your lips and perform what you have voluntarily vowed to the LORD your God, having made the promise with your own mouth." (Deuteronomy 23:22–24, Jewish Publ'n Soc. 1999 translation).
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 [meaning the High Holy Days] with such violation in hand."[14] 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.[15]
This rite declared that the petitioners, who were seeking reconciliation with God, solemnly retracted their vows and oaths 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.[16]
Adoption into the prayer services[edit]
The readiness with which vows were made and the facility with which they were annulled by the scribes gave the Karaites an opportunity to attack rabbinic Jews. This may have encouraged 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. Thus the Kol Nidre was discredited in both of the Babylonian academies and was not accepted by them.[17]
Amram Gaon in his edition of the Siddur calls the custom of reciting the Kol Nidre 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 reciting the Kol Nidre was long prevalent; it has never been adopted in the Catalonian or in the Algerian ritual, nor in the French regions of Carpentras or Avignon.[18]
Together with the Kol Nidre another custom was developed, which is traced to Meir of Rothenburg (d. 1293). This is the recital before the Kol Nidre of the formula mentioned beginning "Bi-yeshivah shel ma'alah", 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."[19] This addition was subsequently endorsed by the Rabbi of Mainz, Jacob ben Moses Moelin, "the Maharil" (died 1427). From Germany this custom spread to southern France, Spain, Greece, and probably to northern France, and was in time generally adopted.[20] It has been suggested[21] that Kol Nidre originated with this invitation to avaryanim (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.
At one time it was widely believed that the Kol Nidre was composed by Spanish "Marranos", Jews who were forced to convert to Christianity, yet who secretly maintained their original faith. This idea has been shown to be incorrect, as the prayer pre-dates this era 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.[22] As Kol Nidre clearly predated the Spanish Inquisition, it was supposed that it may have commenced during the Visigothic period in Spain (7th century), [23] 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.[24] It may be that it was simply inspired by the Talmudic instructions about avoiding oaths.
A very different reason for Kol Nidre was suggested by the Zohar; 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:
According to the holy Zohar, 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.[25]
Adoption into Yom Kippur services[edit]
Originally, the annulment of vows was performed on Rosh Hashana, the New Year, ten days before Yom Kippur. The Talmud (Nedarim 23b) 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 for this that is supposed to take place the day before Rosh Hashana (because one does not do such chores on a holy day), known as Hatarat nedarim (Annulment of vows), wherein 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 every vow or pledge or prohibition that he swore "while I was awake or dreaming", "whether they were matters relating to money, or to the body, or to the soul".... And the tribunal responds by reciting three times, "May everything be permitted you, may everything be forgiven you, may everything be allowed you. There does not exist any vow, oath, ... or curse. But there does exist pardon, forgiveness, and atonement." And the individual then concludes with a brief statement that "I cancel from this time onward all vows and all oaths ... that I will accept upon myself, whether while awake or in a dream .... from this moment I preemptively regret them and declare of all of them they shall be utterly null and void...." [26]
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 the Day of atonement is entirely attuned to the theme of repentance and remorse, and 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, Asher ben Jehiel (early 14th century).[27] There may be an additional reason — perhaps the annulment of vows was moved to, or repeated at, the commencement of the Day of Atonement in order to minimize the risk that new vows would be made in the ten day interval between the repudiation of vows in Rosh Hashana and the Day of Atonement, and, more than the rather dry legalistic Rosh Hashana declaration, Kol Nidre includes an emotional expression of penitence which sets the theme for the Day of Atonement.
Change of tense from past to future[edit]
An important alteration in the wording of the Kol Nidre was made by Rashi's son-in-law, Rabbi Meir ben Samuel (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 a posteriori, and concerned with unfulfilled obligations of the past year, but a priori and having reference to vows one might not be able to fulfill or 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 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. Additionally, the Talmudic discussion of annulment of vows spoke of negating vows to be made in the future.[28] Additionally, 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 weight such unkept vows imposed on him at his death.
It was Rabbenu Tam, however, who accounted for the alteration made by his father as already stated, and who also tried to change the perfects of the text, "which we have vowed", "have sworn", etc., to imperfects. 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.[29]
The alteration made by Meïr ben Samuel, which agreed with Isaac ibn Ghayyat's view was accepted in the German, northern French, and Polish rituals and in those dependent on them, but not in the Spanish, Roman, and Provençal rituals.[30] The old version is, therefore, usually called the "Sephardic". The old and the new versions are sometimes found side by side.[31] Because it is traditional to recite 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 the next Yom Kippur in the third).[32]
In the Siddur of Amram (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 Kol Nedarim. 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. The Amram's version was apparently written unpointed but a pointed version of Amram's Hebrew version is given in Birnbaum.[33] Amram's Hebrew version is the one used in Balkan (Romanian) and Italian liturgy.[34] Otherwise, Ashkenaz and Sefardic liturgy has adopted Tam'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 Meir of Rothenburg.[35]
Method of recitation[edit]
As to the manner in which the hazzan (cantor) is to recite the Kol Nidrei, the Mahzor Vitry (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 Akdamut, would sing it only twice, the Aleppo community would sing it seven times, and Rabbi Jacob Molin (of Mainz, the "Maharil", died 1427) would sing it repeatedly in various tunes to assure that latecomers would hear it. [36]
The number of Torah-scrolls taken out for the Kol Nidrei varied according to different customs. In some places it was one; in others, two, three, seven, or even all. The first Torah-scroll taken out is called the Sefer Kol Nidrei.[37]
Although Kol Nidrei is printed in every prayerbook for Yom Kippur, and it is commonly thought of as being the beginning of Yom Kippur, technically speaking it must be performed before the commencement of Yom Kippur, since such juridical business cannot take place on a holy day. Kol Nidrei 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.[38] The men of the congregation wear their prayer shawls, one of the few times in the year that these are worn in the evening.[39]
The following provides the traditional Aramaic text, which (except for the one line connecting one Day of Atonement to another, as noted) is nearly identical in both Ashkenaz and Sefardic liturgies, with an English gloss.
|Aramaic Text
|English Gloss
|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.
|All vows, and prohibitions, and oaths, and consecrations, and konams and konasi and any 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 [next] Day of Atonement that will come for our benefit.♦ Regarding all of them, we repudiate them. 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.
Explanation of terms and variants[edit]
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) 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 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; and to make this declaration all the more clear, every possible synonym for such pledging and for nullification or cancellation of such pledges is used.
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 (e.g. the impetuous "vow" – נדר neder [using the first word in the Kol Nidre list] — made by Jephthah, in Judges 11:30, to sacrifice his daughter in return for victory in battle; a "self-imposed obligation" (in the KJV "binding oneself") – אסר osar [using the second word in the Kol Nidre list] which is the term used repeatedly in Numbers chapter 30 to describe a sort of commitment a wife might make that the husband could nullify; the regretted "oath" – שׁבע shava [using the third word in the Kol Nidre list] – made at Mizpah to cause the tribe of Benjamin to dwindle nearly to extinction, Judges 21:7; a similar shava made by Saul, which would have resulted in his son's execution but for the acclamation of the entire army, First Samuel, chapt. 14, etc.).[40] 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;[41] the only remedy is, first, to admit that these promises will never be fulfilled, by formally cancelling them, and then to atone for them, and that is one of the purposes of the Kol Nidrei. 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 sins; therefore by demonstrating that we cancel our own vows, we hope to induce God to cancel his own dire decrees.[42]
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.[43]
The text presented here is taken from the ArtScroll Mahzor for Yom Kippur (Ashkenaz ed.),[44] 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 Nidrei set out in the Siddur of Rav Amram Gaon (ca. 870) uses the formula "from the last ... to this ...",[45] and similarly De Sola Pool.[46] Wolf von Heidenheim's mahzor uses "from this Day ... to the next ...",[47] and similarly Adler,[48] and Birnbaum.[49] The Rinat Yisroel combines both, "from the last ... to this..., and from this....",[50] and similarly the Syrian and other Sefardic or Mizrahi traditions set forth in the Orot mahzor[51] and the Bagdadi version.[52]
The Sefardic and Mizrahi traditions add one or two more synonyms for pledges (such as harem).[51] Some Ashkenaz and Sefardic editions omit "and any synonymous terms" — וכנויי — that appears here in the first sentence.[53]
Use by non-Jews[edit]
The Kol Nidrei prayer has been used by non-Jews as a basis for asserting that an oath taken by a Jew may not be trusted.[54] 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 ("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. 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.[55]
As Prof. Ismar Elbogen said in his monumental study of Jewish Liturgy:
It is well known how many baseless accusations the text of [Kol Nidre] 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 [rabbinic] authorities agree unanimously that the text has in view only obligations undertaken by an individual toward himself or obligations respecting cultic regulations of the community. [emphasis added][56]
Rabbis have always pointed out that the dispensation from vows in Kol Nidrei refers only to those an individual voluntarily assumes for himself alone and no other persons or their interests are involved in. The first verse ends with a qualifier for all the forms of pledges and vows being annulled—עַל 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.[57] 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 Kol Nidrei. It does not matter if a vow was made to one or more non-Jews, such a vow cannot be annulled.[58] According to Jewish doctrine, the sole purpose of this prayer is to give protection from divine punishment in case of violation of the vow.[59]
With reference to the annulment of vows described in Numbers chapter 30, as well as to Kol Nidre, the then Chief Rabbi of the British Empire, Joseph Hertz wrote: [60]
... 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 an oath which a man had taken in a court of justice could not be absolved by any other authority in the world.
Five geonim (rabbinic leaders of medieval Babylonian Jewry) were against while only one was in favor of reciting the prayer. Even so early an authority as Saadia Gaon wished to restrict it to those vows 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 an individual took during the year.[59]
Judah ben Barzillai, a Spanish author of the 12th century, in his work on Jewish law "Sefer ha-'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.[59]
As pointed out above, many rabbis state that the vows referred to are applicable only to the individual, and not interpersonally. It refers only to vows between the person making them and God, such as "If I pass this test, I'll pray every day for the next 6 months!"
Because this prayer has often been held up by anti-Semites as proof that Jews are untrustworthy, the Reform movement removed it from the liturgy for a while. In fact, the reverse is true: Jews make this prayer because they take vows 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 prayer 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 prayer to its liturgy.[61]
Jewish opposition[edit]
For the same reason Rabbenu Yerucham, who lived in Provence about the middle of the 14th century, inveighed against those, who, trusting to the "Kol Nidrei", made vows recklessly, and he declared them incapable of giving testimony.[62] The Karaite Judah Hadassi, who wrote the "Eshkol ha-Kofer" at Constantinople in 1148 (see Nos. 139, 140 of that work), likewise protested against the Kol Nidrei. Among other opponents of it in the Middle Ages were the Ritva Yom Tov Asevilli (ca. 1330) in his "Ḥiddushim"; Isaac ben Sheshet, rabbi in Saragossa (d. 1406), Responsa, No. 394 (where is also a reference to the preceding); the author of the "Kol Bo" (15th century); and Leon of Modena (d. 1648 [see N. S. Libowitz, Leon Modena, p. 33, New York, 1901]). In addition, nearly all printed maḥzorim contain expositions and explanations of the "Kol Nidre" in the restricted sense mentioned above.
Reform in the 19th century[edit]
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.[63]
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 obligations are in no wise included that refer to other persons or to non-religious relations."[64]
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 (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 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 Israelit, was especially prominent.[65] In 1961, Kol Nidrei, in its full Aramaic text, was restored to the Reform liturgy, so strong was its sentimental appeal.[66] Among Reconstructionist Jews, 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".[67]
In the opinion of some Jewish writers, the principal factor that preserved the religious authority of the Kol Nidrei is its plaintive melody.[68]
The Ashkenazi melody[edit]
Even more famous than the formula itself is the melody traditionally attached to its rendition in Ashkenazi congregations. As Joseph H. Hertz put it:[69]
[Kol Nidre] has been fortunate in the melody to which it is traditionally chanted. It fulfils the counsel offered by Judah the Pious in the thirteenth century, "chant your supplications to God in a melody that makes the heart weep, and your praises of Him in one that will make it sing. Thus you will be filled with love and joy for Him that seeth the heart." Its fame has spread far beyond the synagogue. A noted non-Jewish poet declared" "Such a mysterious song, redolent of a People's suffering, can hardly have been composed by one brain, however much inspired." (quoting Lenau).
It is commonly said that the tune for Kol Nidre is missinai - unchanged since Moses climbed down from Mount Sinai [70] - In the early 17th century, Rabbi Mordechai Jaffe of Prague, known as the Levush, mentioned that all cantors knew a set melody which was traditional for Kol Nidre.[71] And yet there are probably no two synagogues in which the melody is chanted note for note absolutely the same. So marked is the variation in the details of the melody that a critical examination of the variants shows an approach toward agreement in the essentials of the first strain only, with transformations of the greatest diversity in the remaining strains. 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.
The musical structure of the Ashkenazi Kol Nidrei is built upon a simple groundwork, the melody being an intermingling of simple cantillation with rich figuration. The opening of Kol Nidre is what the masters of the Catholic plain-song term a "pneuma", 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.
Similarities to Christian plainsong[edit]
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 Beethoven's C sharp minor quartet, op. 131, "adagio quasi un poco andante".
An older coincidence shows the original element around which the whole of Kol Nidre has been built up. The pneuma given in the Sarum and Ratisbon antiphonaries (or Roman Catholic ritual music-books) as a typical passage in the first Gregorian mode (or the notes in the natural scale running from "d" to "d" ["re" to "re"]), almost exactly outlines the figure that prevails throughout the Hebrew air, in all its variants, and reproduces one favorite strain with still closer agreement.
The original pattern of these phrases seems to be the strain of melody so frequently repeated in the modern versions of Kol Nidre 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".
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 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 Kol Nidre took shape.
Thus, then, a typical phrase in the most familiar Gregorian mode, such as was daily in the ears of the Rhenish Jews, in secular as well as in ecclesiastical music, was centuries ago deemed suitable for the recitation of the Absolution of Vows, and to it was afterward prefixed an introductory intonation dependent on the taste and capacity of the officiant. 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.
Inspiration for other musical pieces[edit]
The prayer and its melody has been the basis of a number of pieces of classical music, including a setting of the prayer by Arnold Schoenberg, a piece for solo cello and orchestra by Max Bruch, a string quartet by John Zorn, and others.
The Electric Prunes album Release of An Oath, subtitled and commonly called The Kol Nidre after the title of its first and thematically most central track, is based on a combination of Christian and Jewish liturgy.
Popular culture[edit]
Comedian Lewis Black frequently references the Kol Nidre in some of his shows and his first book, Nothing's Sacred, referring to it as the spookiest piece of music ever written, claiming that it may have been the piece to inspire all of Alfred Hitchcock's musical scores.
Kol Nidre plays a climactic role in several film and television adaptations of The Jazz Singer, originally a play by Samson Raphaelson. In the 1927 film version, Kol Nidre is sung by notable Jewish entertainer Al Jolson. In the 1959 television version, it is sung by Jewish comedian Jerry Lewis. Jewish pop singer Neil Diamond performs the song in the 1980 film version.
Musician and filmmaker Nicolas Jolliet uses the sitar, surbahir, tabla, oud, dumbek and other exotic instruments in his "Kol Nidre Goes East", which was recorded on the Caribbean island of St. Lucia and evolves from traditional ragas into a seductive Reggae beat. It is housed in the Judaica Sound Archives at Florida Atlantic University.
See also[edit]
|Wikimedia Commons has media related to Kol Nidre.
- ^ this last transliteration seems to be used almost exclusively for the musical arrangement by Max Bruch
- ^ "Kol Nidre". The New Encyclopedia of Judaism (1st ed. 2002).
- ^ "Jewish History Sourcebook: An Oath Taken by Jews Frankfort on the Main, about 1392 CE".
- ^ e.g., Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) pp. 52, 57.
- ^ Nulman, Macy, Encyclopedia of Jewish Prayers (1993, NJ, Jason Aronson) p. 119.
- ^ 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
- ^ Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p. 53; italics as in original.
- ^ Jacobson, Bernhard S., Days of Awe (orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) p. 118.
- ^ Birnbaum, Philip, High Holy Day Prayer Book (1951, New York, Hebrew Publishing Company) p. 490; italics as in original.
- ^ Nulman, Macy, Encyclopedia of Jewish Prayers (1993, NJ, Jason Aronson) pp. 203–204; Encyclopedia 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.
- ^ http://www.jewishencyclopedia.com/view.jsp?letter=K&artid=340#ixzz1DSnakw1X
- ^ Idelsohn, Abraham Z., Jewish Liturgy and its Development (1932, NY, Henry Holt) pages 227-228; Davidson, Israel, "Kol Nidre", The American Jewish Year Book: 5684, vol. 25 (1923, Philadelphia, Jewish Public'n Soc.) pages 186-187.
- ^ Scherman, Nosson, et al., The Complete ArtScroll Machzor: Rosh Hashanah (Ashkenazic) (1985, Brooklyn, Mesorah Publ'g) p. 2 (commentary to the Rosh Hashanah ritual for annulment of vows).
- ^ Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p. 54; Nulman, Macy, The Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 204.
- ^ (orig. ca. 870; printed 1865, Warsaw, Coronel ed., p. 47; text with pointing published in Birnbaum's High Holyday Prayerbook, p. 491.
- ^ The Universal Jewish Encyclopedia (1942, NY) s.v. Kol Nidre, vol. 6, p. 440; Jewish Encyclopedia (1904, NY) s.v. Kol Nidre, vol. 7 p. 540.
- ^ Jewish Encyclopedia (1904, NY) s.v. Kol Nidre, vol. 7 p. 540; Idelsohn, Abraham Z., Jewish Liturgy and its Development (1932, NY, Henry Holt) p. 228.
- ^ Bloch, Abraham P., The Biblical and Historical Background of Jewish Customs and Ceremonies (1980, NY, KTAV Publ'g House) page 172.
- ^ Idelsohn, Abraham Z., Jewish Liturgy and its Development (1932, NY, Henry Holt) p. 227.
- ^ Hertz, Joseph H., The Authorised Daily Prayer Book (rev. ed. 1948, NY, Bloch Publ'g Co.) page 892.
- ^ Idelsohn, Abraham Z., Jewish Liturgy and its Development (1932, NY, Henry Holt) pp. 227–228; Markman, Sidney D. Jewish Remnants in Spain: Wanderings in a lost world (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 assumed rather than documented; Saperstein, Marc, "The 'Marrano' connection to Kol Nidre" in Hoffman, Lawrence A., All These Vows: Kol Nidre (2011, Woodstock, Vt., Jewish Lights Publ'g) p. 31 et seq.
- ^ Hertz, Joseph H., The Authorised Daily Prayer Book (rev. ed. 1948, NY, Bloch Publ'g Co.) page 893.
- ^ Davidson, Israel, "Kol Nidre", The American Jewish Year Book: 5684, vol. 25 (1923, Philadelphia, Jewish Public'n Soc.) pages 186-187.
- ^ Toledano, Eliezer, The Orot Sephardic Yom Kippur Mahazor (1997, Lakewood, NJ, Orot) pages xx and 79.
- ^ Scherman, Nosson, et al., The Complete ArtScroll Machzor: Rosh Hashanah (Ashkenazic) (1985, Brooklyn, Mesorah Publ'g) pp. 2–5; Mahzor Rinat Yisroel: Rosh Hashana (Ashkenazic) (1979, Jerusalem) p. 13–14; Nulman, Macy, Encyclopedia of Jewish Prayers (1993, NJ, Jason Aronson) p. 302 s.v. "Shime'u na Rabbotai". It is still found in many Orthodox prayerbooks. However, it does not appear in the Birnbaum mahzor, the Orot Sephardic mahzor, the Adler mahzor, and some others (perhaps because this is an individual, not a congregational, ritual).
- ^ Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) pp. 202–203; Jacobson, Bernhard S., Days of Awe (orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) pp. 111–112; Gershon, Stuart W., Kol Nidrei, Its Origin, Development, and Significance (1994, NJ, Jason Aronson) pp. 58–59; Davidson, Israel, "Kol Nidre", The American Jewish Year Book 5684 (1923, NY) p. 185; 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.) pp. 85–86.
- ^ Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p. 54; Nulman, Macy, The Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 204; Davidson, Israel, "Kol Nidre", The American Jewish Year Book 5684 (1923, NY) pp. 183–184.
- ^ Jewish Encyclopedia (1904, NY) s.v. Kol Nidre, vol. 7 pp. 540–541; Davidson, Israel, "Kol Nidre", The American Jewish Year Book 5684 (1923, NY) p. 184; Bloch, Abraham P., The Biblical and Historical Background of Jewish Customs and Ceremonies (1980, NY, KTAV Publ'g House) page 173.
- ^ Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 203.
- ^ Jewish Encyclopedia (1904, NY) s.v. Kol Nidre, vol. 7 p. 541.
- ^ Nulman, Macy, Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 203; Toledano, Eliezer, The Orot Sephardic Yom Kippur Mahazor (1997, Lakewood, NJ, Orot) p. 78.
- ^ Birnbaum, Philip, High Holyday Prayer Book (1951, NY, Hebrew Pub'g Co.) footnote on p. 491.
- ^ Jacobson, Bernhard S., Days of Awe (orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) p. 113; Encyclopedia Judaica (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".
- ^ Davidson, Israel, "Kol Nidre", The American Jewish Year Book 5684 (1923, NY) p. 189.
- ^ Idelsohn, Abraham Z., Jewish Music: Its Historical Development (1929, NY, Henry Holt) page 159; Idelsohn, Abraham Z., Jewish Liturgy and Its Development (1932, NY, Henry Holt) page 374.
- ^ Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p. 54; Nulman, Macy, The Encyclopedia of Jewish Prayer (1993, NJ, Jason Aronson) p. 204.
- ^ Steinsaltz, Adin, A Guide to Jewish Prayer (2000, NY, Schocken) p. 200.
- ^ Steinsaltz, Adin, A Guide to Jewish Prayer (2000, NY, Schocken) p. 200; 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.) pp. 95–96.
- ^ Rosenberg, Arnold S., Jewish Liturgy as a Spiritual System (1997, NJ, Jason Aronson Inc.) page 168.
- ^ Rabbeinu Yonah of Gerona (ca. 1200–1263), Shaarei Teshuva: The Gates of Repentance (written c. 1260, first printed 1505) "Third Gate", paragraph 74; "[I]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).
- ^ Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p. 52 (commentary to Kol Nidrei Service); Gold, Avi, in Scherman, Nosson, Yom Kippur—its significance, laws, and prayers (1989, Brooklyn, Mesorah Publ'ns) p. 130; Munk, Elie, The World of Prayer (1963, NY, Feldheim) vol. 2, pp. 230–231; Davidson, Israel, "Kol Nidre", The American Jewish Year Book 5684(1923, NY) pp. 185–186.
- ^ Arzt, Maz, Justice and Mercy: Commentary on the Liturgy of the New Year and Day of Atonement (1963, NY, Holt, Rinehart and Winston) p. 202.
- ^ Scherman, Nosson, The Complete ArtScroll Machzor, Yom Kippur, Nusach Ashkenaz (1986, Brooklyn, Mesorah Publ'ns) p. 58.
- ^ reprinted in Birnbaum, Philip, High Holyday Prayer Book (1951, NY, Hebrew Publ'g Co.) p. 491.
- ^ de Sola Pool, David, Prayers for the Day of Atonement, according to the custom of the Spanish and Portuguese Jews (2nd ed., 1943, NY, Union of Sephardic Congregations) p. 26.
- ^ von Heidenheim, Wolf, Mahzor [L'Arvit Yom Kippur] (German-Hebrew ed. 1905, vol. 6, Rodelheim) p. 28.
- ^ Adler, Herbert M., Service of the Synagogue: Day of Atonement (1923, London, Routledge) p. 15
- ^ Birnbaum, Philip, High Holyday Prayer Book (1951, NY, Hebrew Publ'g Co.) p. 489.
- ^ Tal, Shlomo, Mahzor Rinat Yisroel, Yom Kippur, Ashkenaz(1979, Jerusalem) p. 40.
- ^ a b Toledano, Eliezer, The Orot Sephardic Yom Kippur Mahazor (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.
- ^ Hotsin, Shlomo, Sefer Hayim Tovim, Mahzor Yom Kippur, minhag Bagdadi, (1891, Baghdad) [p. 21].
- ^ 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.
- ^ The Jewish encyclopedia cites the following references:
- Wagenseil, Tela Ignea, Disputatio R. Jechielis. p. 23
- Eisenmenger, Entdecktes Judenthum, vol. ii., ch. ix., pp. 489 et seq. Königsberg, 1711
- Bodenschatz, Kirchliche Verfassung der Heutigen Juden, part ii., ch. v., § 10, Frankfurt and Leipzig, 1748
- Rohling, Der Talmudjude, pp. 80 et seq., Münster, 1877
- ^ The Universal Jewish Encyclopedia (1942, NY) s.v. Kol Nidre, vol. 6, p. 441; Jacobson, Bernhard S., Days of Awe (orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) p. 117.
- ^ Elbogen, Ismar, Jewish Liturgy: A Comprehensive History (1913, German edition, page 154; Engl.transl. 1993, Philadelphia, Jewish Publ'n Soc.) page 128.
- ^ Jacobson, Bernhard S., Days of Awe (orig. 1936, Engl. trans. 1978, Tel Aviv, Sinai Publ'g) p. 111.
- ^ Bloch, Joseph S. (1850–1923), Israel and the Nations (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).
- ^ a b c Jacobs, Joseph; Max Schloessinger; Cyrus Adler; Francis L. Cohen. "The Jewish Encyclopedia: Kol Nidre".
- ^ Hertz, J.H., Pentateuch and Haftorahs (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", 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. 87.
- ^ Petuchowski, Jakob J., Prayerbook Reform in Europe: The Liturgy of European Liberal and Reform Judaism (1968, NY, World Union for Progressive Judaism Ltd.) chapter 15; Friedland, Eric L., The Historical and Theological Development of the Non-Orthodox Prayerbooks in the United States, doctoral dissertation, 1967, NY, Brandeis Univ.) chapter 11; Gershon, Stuart W., Kol Nidrei, Its Origin, Development, and Significance (1994, NJ, Jason Aronson) chapter 11; Hoffman, Lawrence A., Gates of Understanding 2: Appreciating the Days of Awe [companion volume to Stern, Chaim, Gates of Repentance, a Reform prayerbook for the High Holydays](1984, NY, Central Conference of American Rabbis) pp. 114–119 and 201–202.
- ^ The Jewish encyclopedia cites the following references:
- Toledot Adam we-Ḥawwah, ed. 1808, section 14, part iii., p. 88
- Zunz, "G. V." p. 390
- ^ Protocolle der Ersten Rabbiner Versammlung, p. 41, Brunswick, 1844
- ^ Allg. Zeit. des Jud. 1885, p. 396
- ^ see ib. 1863, Nos. 25, 38; 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. 92.
- ^ Rosenberg, Arnold S., Jewish Liturgy as a Spiritual System (1997, NJ, Jason Aronson Inc.) page 169.
- ^ 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. 92.
- ^ E.g., Mordechai Jaffe (cantor of Prague, early 17th century), quoted in Gershon, Stuart W., Kol Nidrei, Its Origin, Development, and Significance (1994, NJ, Jason Aronson) pp. 90, 96, and 130; Hoffman, Lawrence A., Gates of Understanding 2: Appreciating the Days of Awe [companion volume to Stern, Chaim, Gates of Repentance, a Reform prayerbook for the High Holydays](1984, NY, Central Conference of American Rabbis) p. 202; Davidson, Israel, "Kol Nidre", The American Jewish Year Book 5684 (1923, NY) p. 191.
- ^ Hertz, Joseph H., The Authorised Daily Prayer Book (rev. ed. 1948, NY, Bloch Publ'g Co.) page 893.
- ^ Nulman, Macy, Concise Encyclopedia of Jewish Music (1975, NY, McGraaw-Hill) s.v. Kol Nidre, page 144.
- ^ Idelsohn, Abraham Z., Jewish Music: Its Historical Development (1929, NY, Henry Holt) pages 159-160.
External links[edit]
- Kol Nidrei for cello and orchestra by Max Bruch, Julian Lloyd Webber, soloist
- Kol Nidre sung by Johnny Mathis
- Kol Nidre sung by Perry Como
- Multiple renderings of Kol Nidre
- article about Kol Nidre in Ha'aretz
- Jolliet Kol Nidre
- This article incorporates text from a publication now in the public domain: Jewish Encyclopedia. 1901–1906.


text:
Doug Baldwin
Doug Baldwin Focused On Wins, Not Stats
Seattle Seahawks wide receiver Doug Baldwin is enjoying the "whirlwind" that has surrounded the team since dominating Super Bowl 48 last month, and the restricted free agent joined The Steve Sandmeyer Show Monday to discuss […]
Listen To The Steve Sandmeyer Show – Monday, March 3rd
Steve, Bill & Jason talk with CBS Sports Eye on Football columnist Josh Katzowitz, CBS Sports Eye on Baseball columnist Jon Heyman, Texas Rangers pre & post game host Mike Peasley, and Seattle Seahawks WR Doug Baldwin.
1090 The Fan Picks Super Bowl Props
Las Vegas sets the numbers, but we dissect them. Steve Sandmeyer, Bill Swartz and Jason A. Churchill each describe what they see taking place at MetLife Stadium Sunday, through a slew of prop bets, and a final pick for the winner of the game.
Seahawks' Rookie Phil Bates Becomes A Reporter For A Day
Seattle Seahawks rookie Phil Bates decided to shake things up off the field as he became a reporter for one day.
Churchill: A Weak Link In Denver's 'D'
While some analysts, beat reporters and columnists in the country attempt to explain why the Denver Broncos will win the Super Bowl simply because it's "Peyton Manning's moment," or because "great defense beats a great offense every time," I'm sticking to real life. That means I'm considering only tangible reasons why one team may have an advantage over the other.
VMAC Report 1/24/14: Hawks Ready To Take Flight
The NFC Champion Seahawks wrapped up the Renton portion of their Superbowl practices Friday afternoon, taking advantage of sunshine and 50 degree temperatures for another outdoor session. Seattle head coach Pete Carroll thought the week […]
VMAC Report 1/23/14: Seahawks Tune Out Distractions
Many teams which are fortunate enough to make it to the Super Bowl aren't prepared to deal with the circus atmosphere, becoming distracted with the fan parties and media hype. While few Seahawks players have […]
VMAC Report 1/22/14: Harvin Returns To Super Bowl Practice
The Seahawks launched their Superbowl practices in Renton with #11 joining the offense. Receiver/ return man Percy Harvin was a full participant, obviously receiving clearance from team doctors and an independent neurologist following a concussion […]
Slights Become Motivation For Seattle's Receivers
Somewhere along the way, "pedestrian" became a favored word for the Seattle Seahawks' receivers. Doug Baldwin, Jermaine Kearse and Golden Tate each used the word in some fashion after the Seahawks beat San Francisco to win the NFC championship Sunday.
Seahawks Rally, Beat 49ers 23-17 For NFC Title
Russell Wilson threw a 35-yard touchdown pass on fourth down and Seattle's top-ranked defense forced two late turnovers, lifting the Seahawks into their second Super Bowl with a 23-17 victory over the San Francisco 49ers.

subset: commoncrawl


text:
The man responsible for the outage during Super Bowl XLVII has been found. Apparently his name is Johnny Henshaw-Jacobs. Here is a picture of him, released by the police:
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text:
I had a crush on him too and still do. I think he's aging very well.
I loved free willy! I think they should make another one with jesse in it.
Haha "Free" Willy probably got whipped and fed chum to do tricks
Favorite movie of all time.. And I had a crush on Jesse when I was 5, and i still do.. lol
This is the most retarded movie ever... other than that one movie kirk cameron starred in, about fixing their marriage .. fire something or another. That was the most painful movie I had to sit through
man i miss all these shows and movies from the 90's. i mean what happen they don't make'em as good enymore like they use to
my childhood's movie ever
Free Willy went crazy when they sold his a$$ to Sea World..he killed one of the trainers..sad..
free willy i love this movie.. i do too what ever happened to him??
ohhh boy. would i love to free his willy :)
Awh, I loved him! Free Willy was the best. (:
I always thought "Free Willy" was a porn title. Guess I stand corrected. Hmm maybe thats why i got scared evry time my gran suggested to watch this movie
I had a crush on him when i was about 10 aswell! haa you had crush on a lot of people dint you . . .
I always thought "Free Willy" was a porn title. Guess I stand corrected.
I had a crush on him when i was about 10 aswell! haa
free willy i love this movie..


text:
Gear Review
Good Iron
Will Guru
Member since
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Ben C
Member since
totally on spot. the plate is almost as thick as the $400 irons good teams use, and you only lose a degree or two of accuracy.
View More Details on Swix T73 Performance Waxing Iron


text:
RailMark Mode
|Timeline UpdatesTrip UpdatesNews PostsPvt Posts♥♥Travel TipsAdmin PostsConv PostsFollowed PostsChat RequestsBlog PostsPNR Posts
3 Travel Tips **new
No Recent News for this Train
Other Trains in the News **new
ISO 2001-2008 certified train.
Tue Jul 02, 2013 (11:38PM)
⇐ Return Journey: Train# 15036
15035/Uttarakhand Sampark Kranti Express
Time-Table HAS CHANGED.
Sep 04 2014 (10:15PM)
Inaugural Run
Wed Oct 20, 2004
✕ NO Pantry Car
✓ Catering Avbl
RSA - Rake Sharing
None. Operates with single rake.
Rake/Coach Composition
LOCO-D16*-D15*-SLR*-C3*-D14*-D13*-SLR*-D12-D11-D10-D9-D8-C2-C1-D7-D6-D5-D4-D3-D2-D1-SLR; * markings indicate Ramnagar bound slip coaches
IMPORTANT: Live Status shown here is based on the OFFICIAL DELAY STATUS. It has been observed that sometimes this information is WRONG. Use this information at your own risk. Please consult other sources for confirmation. Thanks.
Status Updated: 49m ago
41 intermediate Stations
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text:
istra.com domain researchThis website redirects to www.istra.hr
Indexed pages:
Links from homepages:
11 links (from 7 hosts)
updated November 6, 2013
updated November 6, 2013
Homepage links:
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Health score:
Website availability: (is site down?)
Latest result: Website is UP
Latest test time and date: 7:12:24 AM December 7, 2013
Latest test duration: 2.055 seconds
Test results (detailed CURL answer)
HTML size: 63549 bytes
Url: http://www.istra.hr/en/home
Content_type: text/html; charset=windows-1250
Http_code: 200
Header_size: 1131
Request_size: 762
Filetime: -1
Redirect_count: 3
Total_time: 1.926615
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Connect_time: 2.3E-5
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Size_download: 63549
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Web servers
intergenia AG (PlusServer - Dedicated Premium Serverhosting http://www.plusserver.de)
Hosting admin phone:
+49 1801 119991
Hosting admin mail:
Domain IP:
18.104.22.168 Germany (1 changes since October 25, 2009)
IP history:
October 25, 2009 22.214.171.124 (Peer 1 Dedicated Hosting) → 18.104.22.168(intergenia AG)
IP neighborhood:
5 other domains, examples: istraweb.net, poreckidelfin.com, edcom.hr, marinaporec.com, kompas-villas.com
DNS Resolve:
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CORE INTERNET COUNCIL OF REGISTRARS domain profile
Domains using same registrar:5,588
Domains using same registrar:5,588
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ns1.edcom-porec.com (IP 184.108.40.206)
Other domains using this NS: (4): istraweb.net, to-porec.com, poreckidelfin.com, marinaporec.com
ns2.edcom-porec.com (IP 188.8.131.52)
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ns2.edcom-porec.com (IP 22.214.171.124)
Other domains using this NS: (4): istraweb.net, to-porec.com, poreckidelfin.com, marinaporec.com
NS history:
1 changes since October 25, 2009
|October 25, 2009
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Social #istra.com
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Google+: 52 shares (+52 new shares for the last 112 days)
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ISTRIA | official tourist website | Hotels apartments campings private accommodation all about Istria
About Istria, istra, istria, istrien, turistička zajednica, turistička zajednica istarske županije, istria tourist board, tourismusvertband istrien, ente per il turismo dell' istria, tziž, tziz, turizam, tourism, turismo, holydays, green mediterranean hideaway, accomodation, hotels, appartments, agritourism, camping, history, heritage, events, nature, nautics, wellness, gastronomy, food, drink, active holidays, Green Mediterranean
ISTRIA – The official web site of the Tourist board. Hotels, camping, private accommodation & more in Istria. Towns, places, events, history, culture, sports, gastronomy in Istria.
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Examples: prijavaturista.com, hrvatske-novine.com, fewo-porec.de, vrsar.hr, vakantie-kroatie.startkabel.nl, naturisme.boogolinks.nl, vwbuba.hr
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Tremonton, UT Pet Friendly Hotels & Lodging
United States » Utah » Tremonton
Looking for a hotel in Tremonton, UT that you can bring your pet to? We made sure that each one of the hotels below are pet friendly, so you can enjoy your trip with your pet by your side! Once you have found a pet friendly hotel, you can book your stay instantly from our website or call 866-212-1803 to speak with a pet travel agent.
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2145 W Main St - Tremonton, UT (Map)
Hampton Inn Tremonton is located in Tremonton.Rooms Make yourself at home in one of the guestrooms featuring minibars and DVD players. Bathrooms have showers and hair dryers. Conve...
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Miss a conference you were interested in? Didn't get the handouts from a training session? Miss a live webinar? No worries! You can get materials and handouts from recent League events right here. You can also get LMC webinar recordings and slides here.
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Data Privacy—Legal Risks, Mitigation, and Response for Municipalities
Tips for Meeting Management—Managing Expectations and Meeting Your Goals
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GASB 68—The New World of Employer Pension Accounting and Reporting
Common Mistakes in Land Use Ordinances
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Pool Play-Aquatic Facility Risk Management & Inspections
Shedding Light on the Minnesota Open Meeting Law
To Share or Not to Share—How to Handle Personnel Data
I Didn't Know the League Did That!
In the Squad—Beating Driver Fatigue
What City Clerks Need to Know about Processing Military and Absentee Ballots
Preparing and Budgeting for Changes Associated with Federal Health Care Reform
Find It and Fix It—Getting Started on Mock OSHA Inspections
Smarter and Safer Investing—4M Fund Solutions for Cities
City Employees and Off-Duty Conduct
Developing an Effective Playground Safety Program


text:
Alessandro Vernet wrote: > 3) Under "Requirements", I am wondering if it is possible to add a > border to the table. I think that this would make the table easier to > read. I was going to tackle the formatting of this table next. --Alex MilowskiReceived on Thursday, 16 March 2006 16:16:32 GMT
This archive was generated by hypermail 2.2.0+W3C-0.50 : Tuesday, 8 January 2008 14:21:47 GMT


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Joseph Jefferson "Shoeless Joe" Jackson
in Grave of a Famous Person
"Shoeless" Joe Jackson played Major League Baseball from 1908 – 1920. He played for the Chicago White Sox during the 1919 World Series and he and seven other players were banned from baseball after rumors that they conspired to throw the Series.
posted by: Sneakin Deacon
location: South Carolina
date approved: 3/28/2008
last visited: 3/22/2009
NW2.1 km
Herdklotz Park - Greenville, SC
in Blue Star Memorial Highway Markers
This marker is located at the entrance to Herdklotz Park in Greenville, SC.
posted by: Hawaiian Ninja
date approved: 1/12/2009
last visited: 11/18/2011
SW2.3 km
Timmons Park Disc Golf Course
in Disc Golf Courses
date approved: 9/29/2005
last visited: 2/8/2009
W2.4 km
City of Greenville FD - North Main Station
in Firehouses
The City of Greenville's newest station.
posted by: Firefrog69
date approved: 12/2/2007
last visited: never
W2.7 km
Austin house
in Frank Lloyd Wright Designed Buildings
Broad Margin is one of two houses that Wright designed in South Carolina...
posted by: BootyBuddies
date approved: 5/22/2007
last visited: 10/29/2008
NE3.1 km
Camp Sevier
in South Carolina Historical Markers
This marker is located at a corner of a strip mall near one of those big billboard signs.
date approved: 5/13/2008
SE3.1 km
Villa Road Tower, Greenville, SC
in Water Towers
The Villa Road Tower.
posted by: papermanone & catlover
date approved: 12/10/2006
last visited: 11/29/2008
NE3.4 km
Subway Sandwiches on Wade Hampton Boulevard
in Subway Restaurants
posted by: waypointazoid
date approved: 12/23/2006
last visited: 4/7/2007
NE3.7 km
Winn Dixie Water Tower
SW4 km
parrot gun 20pdr
in Static Artillery Displays
civil war cannon
posted by: scout.y
date approved: 8/17/2009
NE4 km
Subway Sandwiches
S4.2 km
Wade Hampton Lodge 404 Greenville, SC
in Masonic Temples
posted by: RonMiller
date approved: 4/11/2009
Pelham Lodge 423 Greenville,SC
date approved: 4/7/2009
SW4.3 km
Dixie Highway - Greenville, SC
in Dixie Highway
A roadside monument honoring General Robert E. Lee
date approved: 10/15/2012
Greenville Zoo - Greenville, SC
in Zoos
This is the Greenville Zoo, the only zoo in Upstate South Carolina. The Greenville Zoo is open 7 days a week from 10 a.m. to 4:30 p.m., except on Thanksgiving, Christmas and New Year's Day
date approved: 6/18/2010
last visited: 8/21/2010
Cleveland Park Playground - Greenville, SC
in Public Playgrounds
Cleveland Park Playground, Greenville, SC
posted by: hummerstation
date approved: 4/25/2010
SW4.5 km
Bronze Lions in Greenville Zoo - Greenville, SC
in Lion Statues
Bronze lion statues at the Greenville, SC Zoo.
Lion Drinking Fountain - Greenville, SC
A cute lion drinking fountain located inside the Greenville Zoo.
date approved: 6/17/2010
Blue Ridge Brewing
in Pubs and Inns
The only microbrewery for miles around!
Subway Sandwiches on Main
Subway Sandwiches Of Greenville, South Carolina
last visited: 7/4/2012
SW4.7 km
Marble Slab Creamery of Greenville
in Ice Cream Parlors
last visited: 7/5/2012
Charlie's Steak House
in Steakhouses
Coffee Underground
in Independent Coffee Shops
Coffee Underground Coffee Bar and Theater
last visited: 8/9/2010
NE4.8 km
Texas Roadhouse
Texas Roadhouse of Taylors
SW4.8 km
Julie Valentine
in Abstract Public Sculptures
Julie Valentine in Cleveland Park
last visited: 11/15/2008
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text:
Karen Best mugshot
Karen Best
The following Official Record of Karen Best is being redistributed by Mugshots.com and is protected by constitutional, publishing, and other legal rights. This Official Record was collected on 5/19/2006. Last updated on 10/11/2013.
Mugshots.com ID: 104780
External Links:
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text:
transmision is sliping, it can only speed to 45mph on all gears.
View questions for:All Chevrolet
Express 1500
2000 Chevrolet Express 1500
Chevrolet Q&AAsk Your Question
2000 Chevrolet Express 1500 Question: Transmission slips on all gears
4748ed, 5.7L V8, West Babylon, NY, December 27, 2010, 10:21
2 Answers
Answer #1backyard tech December 27, 2010, 10:28Master
Time to buy another transmission, either a used one or a rebuilt one.
Answer #2STACKS AUTO (see my shops), May 31, 2011, 13:52Technician
fluid full???check engine light on??? we can give free estimate stacks auto call us and bring car in we can check it ,stacks auto 631-422-4010
Answer Ranks
This week's top 10
|1 CharlesAutomotive
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|2 pushrod
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|3 ziptie12
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|10 ProfessorG


text:
Eurotints® is an international producer and supplier of tinting systems and color related technologies.
In this field we have the know-how to supply all the tinting system components: colorants, dispensers, mixers, software, marketing material and technical services.
Our local factory based in Guangdong is focused on providing competitive and high quality products. We do not have different production lines for Chinese and international markets, all our products are safe and environmentally friendly, no matter what is their final destination.
Technical advantage - Our company and partners are all long established European companies with direct experience about the international market.
Product advantage - All our products are sold in Europe, comply with the European safety regulations and are label free in the European market.
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With business growing each year, we are proud to attend some of the major paint and coating exhibitions worldwide. For more information
about our products and services → contact us or visit our stand at one of the future shows:
China Import and Export Fair Complex (Canton Fair Complex)
380 Yuejiang Middle Road, Guangzhou, P. R. China
Hall 10.2, Zone 1, Booth 10.2H45-48


text:
My Aunt Try's To Make Me Feel Guilty Ugh!
Find a Conversation
My Aunt Try's To Make Me Feel Guilty Ugh!
|Sat, 04-30-2011 - 1:50am
Ok this Easter
|Sun, 05-01-2011 - 8:42pm
Tell her you cant do it, because you need to leave early and go to work. Sorry. MAke sure your not available to go when Aunt goes to grandma again. Be polite but firmly say NO, sorry that doesnt work for us.
|Mon, 05-02-2011 - 5:59am
No I did not take him I stood firm with my aunt! She just tries to make feel guilty by saying that


text:
- Academic Calendars
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text:
I'm wondering... Should I move this to the anime forum?
I guess I will.
Gah! It's horrible!
I am a new anime fan, and I really enjoy anime, but my dad just hates it with a great passion, he is even thinking of banning all anime from me! I don't know why, he says it's trash and destroys my mind. And when I ask him why, he says because he hates the artwork. I try to tell him that beauty is the eye of the beholder but he hates that sayings.
So I'm wondering, does anyone here have a problem like this?
I'm wondering... Should I move this to the anime forum?
I guess I will.
Hmm... can't say I do. My dad doesn't like anime, but he doesn't really care if I watch it either. Mostly becuase I watch all the sci-fi stuff and none of those mushy ones. As long as I keep it bloody or full of violence my dad's okay with it .
Death is your most loyal companion, for he will never fail you.
its parents... they are very...old school sometimes, they don't understand,or try new stuff, they would only try or do stuff unless their friends tell them to, my dad doesn't ban me from stuff, he just gives me advise as if i should watch it or not. my advise its that you should find an appropriate anime, that you know that he will like for sure, and show it to them, maybe you can change his mind, just don't get him too addicted to it. :P
I'd start with why he thinks it's trash and mind destroying. Chances are the guy is just going off about something he doesn't know about. Use actually reasoning and if that fails, cause lots of trouble in school. Maybe do what my friend does, throw a chair at him.
Grumble Grumble Grumble
I wonder if the problem is the Anime your watching.... Have you every shown him any of the main stream family releases, such as the Oscar award winning movie 'Spirited Away', or the Oscar runner up features 'Tokyo Godfather' and 'Millennium Actress', or 'Howl's Moving Castle'...
FAVOURITE THREADS EXPLAIN why, or risk an infraction.Rantings of a Grouchy Old Anime Otaku
He definitely have no problems with me watching meaningful animes, but he would always go :S when he saw me watching some of the more "mushy" animes. I did watch those "mushy" animes when I was younger, and a lot of times they have guys that look like girls (see: fushigi yuugi). So yeah I can see where your folks are coming from.
Even now when I watch bleach, my dad goes like this: seeing all the blood and yet Ichigo never dies, but at least he would stop to watch it cuz it interests him.
'Cause you give me something / That makes me scared, alright / This could be nothing / But I'm willing to give it a try / Please give me something
'Cause someday I might call you from my heart
Okay well, the anime that he has seen is a few episodes of "DNangel". He hates it with a great passion. My mom doesn't like it either.
I dunno, I know he won't like the artwork no matter what, but I wonder, is there a story he might really enjoy? He loves science fiction, but doesn't like any fantasy. Does anyone know an anime like that?
Here are the reasons he thinks it's trash:
1. He hates the artwork
2. He doesn't like most fantasy in general (except for fantasy that doesn't envovle casting spells, he does like it when it envovles going to a new world or something like that)
3. Because I'm his only son, and he's the kind of guy who was just DYING for a son before he had me and is super concerned about doing everything right.
These are the reasons I know of at least. Thank you so much for the suggestions, I'll try them out.


text:
Exiled Syria opposition confirms new army chiefMarch 8, 2014 @ 12:50 am (Updated: 1:00 am - 3/8/14 )
BEIRUT (AP) — A coalition of Syrian opposition groups has confirmed its choice for a new army chief after the former military leader refused to step down.
The Western-backed coalition's higher military council issued a statement Saturday confirming Brig. Gen. Abdul-Ilah al-Bashir was their new chief, replacing Gen. Salim Idris.
The military council originally made the announcement appointing al-Bashir on Feb. 17.
But two days later Idris rejected his dismissal, badly embarrassing the Western-backed coalition.
Then Idris, along with more than a dozen senior insurgent commanders severed ties with the political opposition-in-exile, further fragmenting the notoriously divided rebel movement.
Idris was ousted by colleagues who blamed him for the waning influence of the coalition-backed Free Syrian Army, as Islamic-orientated brigades grew in power.
Al-Bashir is a rebel commander from southern Syria.
Copyright © The Associated Press. All rights reserved. This material may not be published, broadcast, rewritten or redistributed.
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OC Film Fiesta: "Brilliant Soil"
Presented by OC Film Fiesta at Yost Theatre
September 16, 2012
-- A presentation by the OC Film Fiesta.--
By custom, thousands of artisans in Mexico still use lead based glazes in their pottery without knowing the damage that this toxic element causes to their health.
Herlinda, an indigenous Purepecha potter, is one of the few artisans in her community who uses alternative lead-free glazes. Having achieved safer and healthier living conditions for her family, she faces the difficult task of finding a market for her impressive pieces.
But this does not dull her dreams of having her shop thrive and her brothers return from the United States to rejoin the family tradition.
Co-Presented with Grand Central Art Center, Bulbo (Tijuana/Los Angeles ) and the Yost Theatre.
The OC Film Fiesta, launched in 2010, is a cinematic celebration of the Santa Ana's Latino heritage through cinema and an educational tour of Santa Ana's historic roots.
307 N. Spurgeon St.
Santa Ana, CA 92701
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Accessibility Information: Currently, no accessibility information is available for this event.


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On July 9, FedEx Custom Critical and the National Fish and Wildlife Foundation commenced their joint efforts to transport hundreds of loggerhead sea turtle nests containing thousands of eggs to Florida's Atlantic Coast, protecting the hatchlings from potential impacts of the oil spill in the northern Gulf of Mexico.
At the wheel for this special delivery are the husband and wife driving team of Ron and Margaret-Mary Shellito, who have more than 26 years of experience driving FedEx Custom Critical trucks for FedEx, with a focus on transporting temperature-controlled shipments. Between them, they have driven more than eight million miles without an accident.
Representatives from the U.S. Fish & Wildlife Service, the National Oceanic and Atmospheric Administration and the National Fish and Wildlife Foundation joined FedEx Custom Critical president and CEO Virginia Albanese to mark the occasion at the St. Joseph Bay State Buffer Preserve.
In recent years, FedEx has become known for reliably transporting some of the world's most precious cargo – from penguins and dolphins to pandas and sea otters. For the sea turtle egg rescue, FedEx has combined its animal shipment expertise with knowledge from the Unified Command Wildlife Branch to create a safe and secure transportation solution.
FedEx logistics experts are working with the Unified Command and its partner organizations to implement this complex relocation, which will continue throughout the summer hatching season. The full effort is expected to result in the relocation of as many as 70,000 sea turtle eggs.


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Gear Review
Super Burly
Taylor Strand
Member since
After 2 consecutive years of winter travels the bag is still in great shape. Usually a zipper will blow out, or a seam will rip, maybe a broken strap or wheel base. Nothing! Holds enough gear to travel for 3 months on the road easily.
View More Details on DAKINE Wheeled Duffel Bag - Large - 5480cu


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TYLER, Texas – Two East Texas men have pleaded guilty to federal firearms violations in the Eastern District of Texas announced U.S. Attorney John M. Bales today.
Michael Shane Donald, 42, of Kilgore, and Scott Randall Terry, 39, of Gilmer, Texas, both pleaded guilty to being a felon in possession of a firearm today before U.S. Magistrate Judge Charles Everingham, IV.
According to information presented in court, on May 24, 2010, Donald and Terry were in Upshur County, Texas when both were discovered to be in possession of a sawed-off shotgun with an obliterated serial number. Further investigation revealed that both men were convicted felons, Donald having been found guilty of assault, family violence in 2004 in Upshur County, and Terry having been convicted of possession of a controlled substance in 2007 in Upshur County. Convicted felons are prohibited from owning or possessing firearms or ammunition. Donald and Terry were indicted by a federal grand jury on July 14, 2010, and charged with federal firearms violations.
Donald and Terry each face up to 10 years in federal prison at sentencing. Sentencing dates have not been set.
This case is being prosecuted as part of the Project Safe Neighborhoods Initiative. Project Safe Neighborhoods is aimed at reducing gun and gang violence, deterring illegal possession of guns, ammunition and body armor, and improving the safety of residents in the Eastern District of Texas. Participants in the initiative include community members and organizations as well as federal, state and local law enforcement agencies.
This case was investigated by the ATF and prosecuted by Assistant U.S. Attorney Mary Ann Cozby.
From U.S. Attorney's Office


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Jets new starting QB is.....
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Join Date: Dec 2002
Location: South Carolina
Posts: 13,430
Originally Posted by
Gotta be JAX or bust at this point I'd think.
Even though the coaches and front office people don't want him, just the owner? That's why he picked the Jets over Jax to start with. It was supposedly the Jets coaches and front office people who wanted him, while he'd just be a side-show in Jax (of course, he's become that in NY anyway, but it's understandable why he thought otherwise back when the trade happened). I don't think it helps him at all to go to a place where the coaching staff hasd no faith in him.
To me, the ideal situation would be for Tebow to go to a team with an established starter and coaches willing to work with him. New England, for instance. He'd be reunited with the one guy in the NFL who ever showed any faith in him (McDaniels), and he'd be behind a future HOF, so he'd have a chance to really develop as a QB in peace. Whether or not Bellichek would be on board with that is another matter. I think it was rumored that Green Bay had some interest in him as well. If true, that would be another ideal situation.
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