Patrick Comerford
During these High Holy Days, the most solemn and sacred time of the year in the Jewish calendar, I have been drawing inspiration from a study guide produced by Voices for Prophetic Judaism, which is providing a platform for prophetic voices and prophetic action, and is championing justice, peace, equality, human rights and the planet.
The group published 10 readings for the 10 days, a booklet with 10 readings for the Aseret Y’mei T’shuvah, the Ten Days of Return, between Rosh Hashanah and Yom Kippur 5786/2025.
In their introduction to this new booklet, published last month, Rabbi Gabriel Kanter-Webber and Rabbi Elli Tikvah Sarah explain that Voices for Prophetic Judaism is an initiative led by Progressive Jewish clergy in Britain and aims to reclaim the Jewish legacy of ethical teachings by establishing a platform for prophetic voices and prophetic action, championing justice, peace, equality, human rights, and tikkun olam (repair of the world).
The new booklet offers prophetic perspectives rooted in the themes and teachings of the yamim nora’im, the ‘awed days’. It has offers a day-by-day guide for a journey through the ten days, and could also be used to focus on particular readings. It offers spiritual nourishment and inspiration while grappling with the ethical challenges of our age.
Rabbi Dr Michael Hilton is Emeritus Rabbi of Kol Chai Reform Synagogue, Harrow, and scholar-in-residence at the Liberal Jewish Synagogue. He writes the concluding reflection, ‘Turning repentance into action’ (pp 43-45), and offers this prayer for Yom Kippur:
For the fear of change and renewal, and our unbelief.
For saying prayers aloud, but refusing to listen.
For being our own worst enemy.
For keeping the poor in the chains of poverty;
and turning a deaf ear to the cry of the oppressed ...
and for the sin of silence and indifference.
For all these, O God of mercy, forgive us, pardon us, grant us atonement.
This evening marks the end of the High Holy Days or the Days of Awe (יָמִים נוֹרָאִים, Yamim Noraim), a 10-day period in Judaism that began with Rosh Hashanah (ראש השנה) and ends tonight and tomorrow ing with Kold Nidre (כָּל נִדְרֵי) and Yom Kippur (יום כפור).
These ten days are a solemn time of self-reflection, introspection, repentance and seeking forgiveness from others and for God. These days are opportunities to admit to wrongdoings, make amends, and commit to a better future before the fate for the coming year is sealed.
Yom Kippur, also known as the Day of Atonement, the holiest day of the Jewish year, begins at sundown this evening [1 October 2025] and ends at sunset tomorrow [2 October 2025]. This is the holiest and most solemn of the High Holy Days in the Jewish year.
The central themes of this holy day are atonement and repentance, and it is observed with a 25-hour period of fasting and intensive prayer, and many Jews spend most of the day at synagogue services.
According to Jewish tradition, God writes each person’s fate for the coming year into the Book of Life on Rosh Hashanah or New Year and waits until Yom Kippur to seal the verdict. During the intervening Days of Awe, Jews seek to amend personal behaviour and seek forgiveness for wrongs done against God and against other people.
The evening and day of Yom Kippur are set aside for public and private prayer and confessions of guilt.
Tonight is known as Kol Nidrei night because of this evening’s Kol Nidre prayer which is charged with so many emotions and so many memories for Jews everywhere. The words are in Aramaic, not Hebrew, and it is sung to a haunting, traditional melody that has inspired many composers and singers.
There is a tradition that during the Spanish Inquisition, when the conversos or Jews who were forced to convert to Christianity under the threat of death, they remained faithful to Judaism at heart, and tried to observe Jewish practices in their homes.
These conversos would gather in the evening shortly before Yom Kippur began in their secret synagogues. Before beginning the Yom Kippur services, they would tearfully and emotionally pray to God, asking for forgiveness for all the public statements they made in the previous year which were contrary to Jewish doctrine.
This is supposedly also the reason why Kol Nidre is prefaced with the statement: ‘… by the authority of the heavenly tribunal and by the authority of the earthly tribunal, we hereby grant permission to pray with those who have transgressed.’
However, the Kol Nidre prayer predates the Inquisition by at least 500 years. It is said with great devotion as the opening prayer of the holiest day of the year and not because of its content.
Kol Nidre is an Aramaic declaration recited in the synagogue before the beginning of the evening service on every Yom Kippur. Although, strictly speaking, Kol Nidre is not a prayer, it has many emotional undertones and creates a dramatic introduction to Yom Kippur. The term Kol Nidrei refers not only to the actual declaration but is also used as the name for the entire Yom Kippur service on this evening.
The name ‘Kol Nidre’ comes from the opening words, meaning ‘all vows.’ It is a pledge that annuls any personal or religious oaths or prohibitions made to God by the person for the next year, so as to avoid the sin of breaking vows made to God that cannot be or are not upheld.
Kol Nidrei was introduced into the synagogue liturgy despite the opposition of some rabbis, although it was expunged from the prayer book by many communities in western Europe in the 19th century.
Before sunset on the eve of Yom Kippur, the congregation gathers in the synagogue, the Ark is opened and two people take out two or three Torah scrolls. They then take their places, one on each side of the cantor, and the three, forming a symbolic 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.
The last word, usually translated as sinners or transgressors, is used in the Talmud (Niddah 13b; Shabbat 40a) for apostates or renegades and in the Talmud of Jerusalem (Ketubot 7,31c) for someone whose offences are of such magnitude that he is no longer recognised by the Jewish community.
The cantor then chants the passage beginning with the words ‘Kol Nidre’ with its touching melodic phrases, and, in varying intensities, repeats twice, giving a total of three declarations, these words:
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.
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. (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.
The leader and the congregation say together three times:
The Lord said,
‘I pardon them according to your words.’ (Numbers 14: 20)
The Torah scrolls are then placed back in the Ark, and the customary evening service begins.
Kol Nidrei is not a prayer – indeed, it makes no requests and is not even addressed to God. Instead, it is a declaration before the Yom Kippur prayers begin. It follows the juridical practice of requiring three men as a tribunal, the procedure begins before sundown, and the proclamation is announced three times.
It is believed that Kol Nidrei was added to the liturgy of Yom Kippur 10 days after Rosh Hashana, the Jewish New Year, because that service is much more solemn, because the Day of Atonement is attuned to the theme of repentance and remorse, and because Yom Kippur services are better attended. Kol Nidre also includes an emotional expression of penitence that sets the theme for the Day of Atonement.
Rabbi Meir ben Samuel made an important change to the wording of the Kol Nidre in the early 12th century, changing the original phrase ‘from the last Day of Atonement until this one’ to ‘from this Day of Atonement until the next.’
The older text is usually called the Sephardic version, but the two versions are sometimes found side by side. Because it is traditional to recite Kol Nidrei three times, some Sephardic communities and a small number of Ashkenazic communities recite both versions.
In the Yom Kippur Machzor of the Spanish and Portuguese Jews, Western Sephardim, a prayer is said immediately after Kol Nidre, for A todos nossos Irmaos, prezos pela Inquisicao, a prayer ‘for all our brothers and sisters imprisoned by the Inquisition’:
‘May he who blessed our fathers, Abraham, Isaac, Jacob, Moses and Aaron, David and Solomon, bless, preserve, guard and assist all our brothers and sisters imprisoned by the Inquisition. May the King of kings bless and make them worthy of his grace, hearken to the voice of their supplication and bring them forth from darkness to light. May such be the Divine will and let us say, Amen.’
Some may ask why this prayer is said even today, almost 200 years after the end of the Inquisition. It is possible that this prayer is still said because while the Inquisition may not be active today, its effect continues today, with millions of people still cut off from their people.
The suffering under the Inquisition cannot be reversed, nor can those murdered by it be brought back. But we can campaign and work to free all who are still psychologically imprisoned or oppressed because of the experiences of their ancestors.
Kol Nidrei is performed before Yom Kippur begins, and 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. However, Sephardic communities wait until nightfall, when Yom Kippur officially begins, before reciting Kol Nidre.
There is a tradition that makes Kol Nidre more than a technical vow-annulment procedure. Instead, by releasing these vows God is being asked to reciprocate in kind. In the event that he has pledged not to bring the redemption just yet, in the event that he made an oath to bring harsh judgments on his people in the following year, God is asked to release these vows and instead grant a year of happiness and redemption.
Avinu Malkeinu is the traditional prayer considered by many as the pinnacle of the Yom Kippur service. The ark is still open and will soon close. As the service is reaching its end, there is a feeling that the gates of heaven are closing. The emotions that have been built up throughout the day are expressed as the entire congregation sings this traditional tune together.
It is an important reminder of how to cherish the past, and allow it to help shape and focus the days ahead. The old and the new are side by side, blessed by renewed energy year after year.
לְשָׁנָה טוֹבָה תִכָּתֵבוּ וְתֵּחָתֵמוּ
May your name be sealed for good in the Book of Life
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