The entrance to Cappoquin House looking out on the shopfronts of Main Street at the junction with Green Street (Photograph: Patrick Comerford, 2020)
Patrick Comerford
If the Market House and the Square have been at the heart of social and economic life in Cappoquin, Co Waterford, for almost 400 years, then the oldest streets in Cappoquin are probably Main Street, Church Street, Castle Street and Mill Street, which all developed as the early town expanded in the 1700s.
Main Street in particular has always been the heart of commercial Cappoquin, although trading patterns have changed considerably since I was a small child in the 1950s. In those days, the town had 22 registered grocers and seven drapers, most of them on Main Street and the streets that lead onto it.
Many shopfronts still seen on Main Street date from the early 19th century, and as I walked around Cappoquin during my late summer ‘Road Trip’ a few weeks ago, many of those shopfronts remained familiar.
The colourful shopfronts in Cappoquin are testimony to the careful town planning of the Keane family (Photograph: Patrick Comerford, 2020)
Although some of the names have changed in the intervening decades, and many of the shops have closed, many of the people associated with them come back to life in my mind’s eye.
The three-storey grandeur – albeit it fading grandeur at many premises – of many of the façades and shopfronts on Main Street shows how wealthy the town was in the 19th century, with ground space at a premium, and the Keane family of Cappoquin House exercising a positive, benign influence on how the town and its commercial life developed.
Lehane’s is the longest-standing garage and filling station in Cappoquin (Photograph: Patrick Comerford, 2020)
As the busiest and traditionally most populous street in the town, Main Street has been home to many great figures of the locality. It was here too that traditional businesses like Moores and Conway’s Hotels, along with Kingstons, Stanleys, Hicks and Mansfields flourished until the latter half of the 20th century.
Lehane’s remains the town’s longest-standing garage and filling station, and was photographed in a recent photo-feature in the Guardian (February 2018), when I was interviewed about my childhood memories.
The Lonergan brothers worked in their own shop window (Photograph: Patrick Comerford, 2020)
Few families have been as synonymous with Cappoquin as the Lonergans, who set up a tailoring business in Main Street in the 1920s. The shop has doubled as a focal point for hurlers, and the brothers Thomas Lonergan (1927-1999) and Noel Lonergan (1929-2011) are remembered for sitting in their shop window as they toiled away at their trade. They were also known as beekeepers.
The premises next door was once the Jubilee Nurse’s House, maintained by the Richard Henry Keane Memorial Fund.
The Carnegie Library was designed in the Arts and Crafts style by George Patrick Sheridan and built on a site donated by Sir John Keane (Photograph: Patrick Comerford, 2020)
The town’s Carnegie Free Library was designed by the architect George Patrick Sheridan (1865-1950) and was built on a site donated by Sir John Keane and with funding from the Carnegie Foundation.
It was designed in the Arts and Crafts style, with a single-bay, single-storey jettied box oriel window, a red-brick English bond wall on the ground floor, an inscribed cut-limestone band on the first floor, painted rendered walls on the first floor with painted timber frame-detailing, and a painted roughcast panel at the gable with bas-relief shamrock detailing.
The library opened in 1911, and has also served as the town’s courthouse on occasion, and is now both a meeting venue and a regular exhibition centre.
The former Walsh’s Hotel was originally the army barracks and then the RIC or police barracks in Cappoquin (Photograph: Patrick Comerford, 2020)
The entrance to Cappoquin House stands at the point where Main Street narrows and becomes Barrack Street.
The east part of Cappoquin is the newest part of the town. Yet, it is recorded in the early 18th century that the town’s military barracks was based here in Barrack Street, also known today as Allen Street.
The building later known as Walsh’s Hotel was originally the army barracks and then the Royal Irish Constabulary or police barracks in Cappoquin. The site housed a troop of horse or more and was the focal point of an attack by the Young Ireland movement on 16 September 1849. That attack in Cappoquin, which was the last action of the movement in Ireland.
Around the corner, Green Street was home not only to the village green but also to the fever hospital and the Keane iron foundry.
The shopfronts of Cappoquin bring back the memories of names and families (Photograph: Patrick Comerford, 2020)
At the other end of the town, Mass Lane, sometimes called Tivoli Terrace, was the route taken by Catholic churchgoers to the first church in the parish, which was built in 1750. The lane was once part of the Cappoquin-Lismore road and was then called ‘Old Chapel Road.’
Nearby, Cappoquin Bacon Factory, which once employed over 200 people, was founded by the Keane family. From 1907 to 1980, the factory was synonymous with Cappoquin and was west Waterford’s most important industry.
The company’s black and yellow vans and lorries are no longer common sights on the roads all over Munster.
The black and yellow vans of Cappoquin Bacon Factory are no longer seen on the roads of Munster (Photograph: Patrick Comerford, 2020)
26 September 2020
Thoughts on Kol Nidre
on the Friday evening
in the ‘Days of Awe’
Reading from the scrolls in the synagogue … ‘Jews Praying in the Synagogue on Yom Kippur,’ Maurycy Gottlieb (1856-1879), Vienna, 1878, Tel Aviv Museum of Art
Patrick Comerford
In my Friday evening reflections, I often draw on the Authorised Daily Prayer Book, with its introduction, commentaries and notes by the former Chief Rabbi, Lord (Jonathan) Sacks, on Service of the Heart, published in London by the Union of Liberal and Progressive Synagogues in 1967, and edited by Rabbi John Rayner and Rabbi Chaim Stern, or on poetry I am reading.
But this Friday evening (25 September 2020) falls in the middle of the High Holy Days, with Rosh Hashanah last Friday evening (18 September 2020) marking the beginning of the Jewish New Year, welcoming in the year 5781. Yom Kippur 2020 begins at sunset on Sunday (27 September), when the evening service begins with Kol Nidre, and ends at nightfall on Monday (28 September).
Although celebrations are restricted this year, households will still be able to mark the start of the High Holy Days – also known as the ‘Days of Awe’ – and many synagogues will still be welcoming visitors for prayer with social-distancing in place.
Rosh Hashanah (רֹאשׁ הַשָּׁנָה), literally meaning the ‘head of the year,’ is a two-day celebration that took place this year from sundown last Friday (18 September) to nightfall on Sunday (20 September).
The first day of Rosh Hashanah is the beginning of ten holy days known as the High Holy days. This is a time of repentance when Jewish people reflect on their actions over the previous year. Traditional celebrations will see families and friends spend time together, pray, listen to the sound of the Shofar (the ram’s horn) and eat special food.
Yom Kippur falls on the Hebrew calendar date of 10 Tishrei. The tenth day, Yom Kippur – the Day of Atonement – begins this year at sunset on Sunday 27 September and ends at nightfall on Monday 28 September.
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 their 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.
The evening of Yom Kippur is known as Kol Nidrei night because of the 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 Nidre refers not only to the actual declaration but is also used as the name for the entire Yom Kippur service in the 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 Nidre 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 Nidre is not a prayer; indeed, it makes no requests and it is not 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 beginning before sundown, and of the proclamation being announced three times.
It is believed that Kol Nidre 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 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.
Kol Nidre 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.
Patrick Comerford
In my Friday evening reflections, I often draw on the Authorised Daily Prayer Book, with its introduction, commentaries and notes by the former Chief Rabbi, Lord (Jonathan) Sacks, on Service of the Heart, published in London by the Union of Liberal and Progressive Synagogues in 1967, and edited by Rabbi John Rayner and Rabbi Chaim Stern, or on poetry I am reading.
But this Friday evening (25 September 2020) falls in the middle of the High Holy Days, with Rosh Hashanah last Friday evening (18 September 2020) marking the beginning of the Jewish New Year, welcoming in the year 5781. Yom Kippur 2020 begins at sunset on Sunday (27 September), when the evening service begins with Kol Nidre, and ends at nightfall on Monday (28 September).
Although celebrations are restricted this year, households will still be able to mark the start of the High Holy Days – also known as the ‘Days of Awe’ – and many synagogues will still be welcoming visitors for prayer with social-distancing in place.
Rosh Hashanah (רֹאשׁ הַשָּׁנָה), literally meaning the ‘head of the year,’ is a two-day celebration that took place this year from sundown last Friday (18 September) to nightfall on Sunday (20 September).
The first day of Rosh Hashanah is the beginning of ten holy days known as the High Holy days. This is a time of repentance when Jewish people reflect on their actions over the previous year. Traditional celebrations will see families and friends spend time together, pray, listen to the sound of the Shofar (the ram’s horn) and eat special food.
Yom Kippur falls on the Hebrew calendar date of 10 Tishrei. The tenth day, Yom Kippur – the Day of Atonement – begins this year at sunset on Sunday 27 September and ends at nightfall on Monday 28 September.
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 their 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.
The evening of Yom Kippur is known as Kol Nidrei night because of the 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 Nidre refers not only to the actual declaration but is also used as the name for the entire Yom Kippur service in the 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 Nidre 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 Nidre is not a prayer; indeed, it makes no requests and it is not 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 beginning before sundown, and of the proclamation being announced three times.
It is believed that Kol Nidre 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 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.
Kol Nidre 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.
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