Diwali

For 2021, the Hindu, Jain and Sikh celebration of Diwali begins on Thursday November 4 and will continue for five days through Tuesday November 9.

The festival of Diwali  (also called as Deepavali, Deepawali, Divali, Devali and -- in Nepal -- Tihar or Swanti) is the most important holiday in the Hindu calendar. It is also an important holiday for Jains and Sikhs. 

For most people, the holiday should not affect class or work attendance, but may be observed by many students who practice one of these three religions.

Diwali marks the last day of the Hindu calendar.  The holiday can last up to five days and celebrates (at least in part) the victory of light over darkness and good over evil. In much of India (and especially in the North), the business community starts their financial new year with the holiday, and it is the beginning of the fiscal year. 

Diwali is celebrated throughout the Hindu world, regardless of region (which is not always the case for other holidays).  Divali is an official holiday not only in India and Nepal which both of majority Hindu populations, but also in Bali, Singapore, Sri Lanka, Trinidad & Tobago, Malaysia, Guyana, Mauritius and Fiji. Likewise, Diwali is observed by throughout the world, wherever there are Hindus, Sikhs and Jains.

Diwali Traditions

Diya



Various traditions for celebrating Diwali include lighting of oil lamps (diyas or jyothis), setting off of fire crackers, exchanging and eating decorated sweets, gathering at people's holiday-decorated homes in celebration and visiting temples.   

Narkasur dancing, Goa

While lighting diyas is universal and gif exchanges are fairly universal. often different regios have different traditions. For instance, in Goa the battle in which Lord Krishna defeats the demon Narkasur is commemorated. This often takes the form of burning an effigy of the demon Narkasur, often accompanied by drumming.  Contests are held in which prizes awarded to those with the best battle depiction as well as best costumes. Likewise, it is common in Goa for those dressed as the demon Narkasur to dance outside people's homes. I have a Goan friend who shared who Narkasur would frighten him and the other children until the burning of the Narkasur effigy showed victory of good over evil.

In much of South India, Diwali begins with Abhyanga Snan, a ritual oil bath. The bath, usually a massage using sesame oil, is thought to rid the body of toxins and pollutants to give one a fresh start for the new year, and to balance the pitta or fire energy. Pitta is one of the five basic elements of Ayurveda.

In Bengal. Odisha and Assam, Diwali coincides with Kali Puja. While most Hindus worship Laxmi and Ganesha on this day, eastern Indians give honor to Kali, the goddess of death. Unlike many Divali worship traditions which predate historic records, the combination of Kali Puja on the date of Diwali dates only back to the 1600s ("only" in Indian terms means that 500 years is not that long ago, as opposed to North American and Australian views, for instance). For Kali Puja, devotees set up altars (pandals) with sculptures of the goddess Kali (and often accompanied by Lord Shiva the Destroyer, who is her consort. Devotees offer Kali red hibiscus flowers, rice and lentils. Kali Puja rituals takes place at night in darkness -- the opposite of the Diwali worship of light.   Worship at major temples in East India also are centers of worship on Kali Puja. Of particular note are those temples specifically devoted to Kali. Among these is the Kali Temple in Kolkatta's Kalighat district, which is a major Shakt Pita (pilgrimage site). Other notable temples devoted to Kali are the Kripamayee Kali Temple in Baranagar, West Bengal and Bjadrakali Temple in Aharapada in Odisha.

In different parts of India, the holiday is marked by the giving of gifts of new utensils (especially cooking utensils), wearing of new clothes and/or the cleaning and painting of homes or workplaces. Many cities and towns also hold Diwali melas or open-air fairs during Diwali. 

Diwali and the Economy

Because gift-giving and gathering with family are major components of Diwali, the holiday has an impact on the economy in India, Nepal, Mauritius, Sri Lanka, Fiji, Bali and other areas with large Hindu populations. The effect is comparable to Christmas season in Christian country and the lunar New Year in East Asia.

The pandemic severely affected spending in 2020, although some improvement is anticipated for 2021. 

YouGov India followed spending during the pandemic. In 2020, over half (54%) of Indians spent less than the previous year. That figure is expected to improve for 2021 (with only 31% saying less and 28% saying the same), but this is still not expected to be back to normal yet.

Laxmi and Ganesha

For most Hindu traditions, Laxmi (or Lakshmi), the goddess of prosperity is especially revered on Divali. With homes with children, people often leave female footprints on the floor after the children have gone to sleep so that when they wake up they will see that the goddess Laxmi has visited the home in the night.

Laxmi footprints

Since her devotees invited Laxmi to visit their homes on Diwali, some traditions include setting up a greeting pylon at the main gate to one's courtyard or entrance to one's home to welcome her. Laxmi's worshippers usually decorate the pylon with flowers and painted parts from local plants such as mango or banana leaves.

Welcoming pylon with painted banana leaves

Likewise given special reverence is Lord Ganesha, the elephant-headed god of prosperity and wealth. This makes reverence for Ganesha particularly appropriate since it is customary at Diwali to ask for good fortune and wealth for the coming year.  

Moreover, the history of the goddess Laxmi and the god Ganesha are particularly intertwined. Because Laxmi was childless, she adopted Ganesha from his mother Parvati. When Laxmi did so, she pronounced that all of her prosperity and luxury would belong equally to Ganesha. Laxmi also proclaimed that those who do not worship Ganesha with her will never achieve wealth in their lives. Also connected to the worship of of Ganesha is the tradition that he is the most righteous deity. 

Diwali oil lamps set before Laxmi and Ganesha

Traditional foods

 

Gulab jaman

Special foods are often eaten. Some of these are widely eaten throughout India. For instance, regardless of region, it is customary to eat things that are sweet such as gulab jaman, which is usually made of milk dough soaked in rosemary, sugar syrup and cardamom. A recipe for gulab jaman can be found at:

http://www.cooks.com/rec/view/0,1613,158184-243192,00.html

Poha

Also, specialties made with cashews or pistachios are also widely eaten for Diwali. In much of India, delicacies are made from Lord Krishna’s favorite food Poha (also called Foav or Pauva) which is pounded semi-cooked sweetened rice and eaten on the second day of the festival. 

Other Diwali food specialties are more regional.  For example, in much of the north of India, people eat patandas made of flour, unprocessed sugar cane and ghee as well as poodas (or mal poohas) made of flour and sugar syrup and eaten with chutney. 

Sel roti

In Nepal, the traditional treat for Tihar (the Nepali name for Diwali) is called sel roti. Made of rice flour, milk and ghee and (depending on custom) flavored with cardamom or clove, the sel roti is somewhat like a thin, circular doughnut. Many Nepalis exchange sel roti with one another as gifts throughout Tihar. A recipe for sel roti can be found at 

http://www.indobase.com/recipes/details/sel-roti.php 

In the far south of India, many sweets are eaten leading up to Diwali and into the first day, notably those made from honey and unprocessed sugar cane.   

Mawa Kachori

In Maharashtra a special mix of cane sugar and coriander seeds is customarily eaten on the first day. In Rajasthan, many people traditionally begin the holiday by eating Mawa Kachori, a puffed pastry made with sweetened evaporated milk (mawa) and nuts. A recipe for Mawa Kachori can be found at: 

http://www.manjulaskitchen.com/2011/10/15/mawa-kachori-puffed-pastry/

Religious Significance Diwali

Lord Krishna defeating Narakasura
Metropolitan Museum of Art, New York 

Hindu Traditions 

Diwali has three main Hindu religious stories attached to it.  While some Hindu traditions have other associations as well, these three are the most widespreaed.

First (and especially in South India), the holiday of Diwali commemorates the victory of Lord Krishna over the demon king Narakasura, and so the victory of good over evil. Narakasura -- himself a son of Vishnu -- had become power-crazed overwelming Indra and other Vedas. He also became horribly abusive to women, enraging Krishna's wife Stayabhama and her relative Aditi. At the pleading of the Vedas and Aditi, Krishna attacked the demon. Riding on the battle-eagle Garuda, Krishna withstood various attacks from the armies of Narakasura, then withstood the thunderbolts and trident attacks of Narakasura himself. Krishna then used his discus to behead the demon king. Before dying, though, Krishna was asked to celebrate the anniversary of his death as a holiday, to which Krishna agreed. As a result, the first day of Diwali is celebrated as such. 

Rama defeating Ravana

Second (and especially in North India), Diwali celebrates the return after 14 years of exile of King Rama and his wife Sita and brother Lakshmana. The holiday marks their return after a war in which King Rama killed the demon Ravana.  Because it was dark as they returned, people lit oil lamps to light their way and thus the link of light over darkness. 

Third, in Bhavishyottara and Bramhavaivarta Purana holy writings, Diwali is associated with Daitya king Bali, who is allowed to return to earth once a year.

The Significance of the Five Days

For Hindus, each of the five days carries a different significance. The first day throughout India is customarily dedicated to honoring Dhanavantri (also called Dhanvantar), the physician of the gods and the source of the Ayurveda (in Sanskrit, “the complete knowledge for long life”). Because of its association with Dhanavantri, the first day of Divali is often known as Dhanteras and includes the ritual lighting of oil lamps and veneration of the goddess Laxmi in her owl form. As with most pujas, Lord Ganesha – the deity who removes obstacles – is given honor at the opening of the holiday.

Deepdaan

 

In many Hindu traditions, the first day of Diwali includes the ritual of Deepdaan in which worshipers light oil lamps for each member of their family and for often for their ancestors then set them afloat (usually) in a river or pond. Another Hindu tradition practiced in much of India is the giving of gold and jewelry gifts to bring about prosperity, making Diwali a major day for jewelers.  In northern India and Gujarat, many Hindus celebrate Yamadeepdaan in which lamps are dedicated to the god of death Yamraj (or Yam) and kept lit all night long. In the far south of India, many Hindus celebrate the days leading up to Diwali as Asweyuja Bahula Thrayodasi, dedicated to the god of finance Lord Kubera in which shopowners whitewash their business, recite a special mantra to Lord Kubera and give coins to honor the goddess Laxmi. In West Bengal, Diwali coincides with the Puja Kali. While the rest of India honors Laxmi on this day, in West Bengal, Hindus honor Kali the Destroyer goddess of time and change. 

Diwali fireworks

For many Hindu traditions, the second day of Diwali often begins with ritual bathing before the sun comes up, with an anointing of oil and scrubbing of the body with ubtan (a mixture of fragrances with grains or rough flour). In West Bengal, as part of the Puja Kali celebrations, the second day is observed as the day the goddess Kali destroyed the demon Raktavija. Regardless of tradition, this is the traditional day for cracking open crackers (of the sort used in Britain on Christmas Day) and for setting off of firecrackers. Many areas have major firework displays on the second day of Diwali.

Swami Dayananda Saraswati

The third day of Diwali for most Hindu traditions centers on the veneration of Laxmi. That said, the third day of Diwali also marks the anniversary of the death in 1883 of the founder of the Arya Samaj Hindu Reform Movement Swami Dayananda Saraswati.  The followers of the Arya Samaj therefore often mark the day as a day of remembrance for Swami Dayananda Saraswati.

Lord Krishna 
lifting Gorvardhan

The fourth day of Diwali is celebrated in many Hindu traditions with a special Govardhan Puja. This puja commemorates Lord Krishna’s defeat of the rain god Lord Indra by lifting Govardhan Mountain. Some interpretations (there are many variations) explain that Lord Krishna needed to defeat the Lord Indra because the rain god had become to arrogant and filled with self-pride. In doing so Lord Krishna taught worshipers to pray to more than just the rains by embracing the whole of nature. This celebration is also called Annakut (literally meaning “pile of grain”) because people in many parts of India decorate a mountain of grain symbolizing Govardhan Mountain.

On the fifth Day of Diwali comes the Bhai Duj or Bhai Teeka, a final day of celebration. On this day traditionally, brothers visit the houses of their sisters to honor them and bring gifts. Sisters in turn feed their brothers special delicacies. The celebration commemorates the visit on this day of the death god Lord Yama to his twin sister Yami (also called Yamuna or Yamini), the first woman. Lord Yama gave his sister a special gift that whoever visited her on this day would be cleared of sins.

Diwali in Jainism and Sikhism

As mentioned earlier, Diwali is not only practiced by Hindus. It is also a holiday for Jains and Sikhs. 

 
Diwali Traditions in Jainism

Lord Mahavira

 

In Jainism, Diwali is of particular significance. Jains, like Hindus, celebrate the holiday not only as the beginning of their New Year and as a time for a fresh start. Importantly, though, Jains also celebrate the holiday as the anniversary of Moksha (the attaining of nirvana) of Lord Mahavira, the founder of the religion.

Diwali Traditions in Sikhism

In Sikhism, Diwali is celebrated as a commemoration of the release from prison of the sixth Sikh Guru Hargobind Sahib Ji.  When Jahangir, the fourth Mughal emperor succeeded his father -- the famously religiously tolerant Akbar the Great. Although he was not a particularly devout Muslim, Jahangir  felt threatened by the non-Muslims in his empire, including the Sikhs but also many Hindus. As a result of his concerns regarding the Sikhs, Jahangir arrested Hargobind's father the fifth Sikh Guru Arjan Dev. Jahangir tortured Guru Arjan Dev for five days before having him killed. 

Release of Guru Hargobind Sahib Ji 
and the 52 Hindu Kings

At this point, the young Hargobind -- only eleven years old at the time -- became the sixth Sikh Guru. Jahangir arrested the young Guru Hargobind but did not kill him as he had killed his father. Instead, Guru Hargobind was imprisoned (along with 52 Hindu kings) at Gwalior Fort. He remained there from 1617 until Diwali of 1619 when Guru Hargobind and the Hindu kings were freed. It is this release from imprisonment that the Sikhs celebrate at Diwali. The holiday is commonly called Bandi Chorh Divas or Prisoner Release Day.

Concluding Remarks

This overview of Diwali is meant only as a very superficial summary. Also, nothing written here is meant to be an indication of one way or another as the proper or correct way to worship. This is meant solely as an attempt to provide a layperson's quick summary of Diwali. 

Because there are literally hundreds of separate traditions for celebrating Diwali, I could only cover a few here. Please do feel free to share any of your own traditions that I have not covered.

Whatever your tradition,  Happy Diwali! 

Want to learn more?

For Hindu traditions, you may wish to look at

http://timesofindia.indiatimes.com/diwali/eventcoverage/10244929.cms

http://www.diwalifestival.org/diwali-traditions-customs.html

http://www.hindu-blog.com/2008/10/yamadeepdaan-diwali-yamdeepdan.html

http://www.indiaexpress.com/faith/festivals/dhistory.html

http://festivals.iloveindia.com/diwali/index.html

For Sikh tradtions and the story of Guru Hargobind, turn to

http://www.allaboutsikhs.com/sikh-festivals/the-sikh-festivals-divali-bandi-chhorh-divas

http://www.sikhs.org/guru6.htm

 http://www.sgpc.net/gurus/guruhargobind.asp

For Jain traditions, turn to 

http://www.jainuniversity.org/diwali.aspx

http://www.huffingtonpost.com/nikhil-bumb/jain-perspective-diwali_b_1032617.html 

Clip Art Sources

Opening "Happy Diwali" clipart: http://www.101kidz.com/holidays/diwali/clipart.html

Diwali spending over the years: https://www.businessinsider.in/advertising/brands/article/despite-excitement-among-the-public-for-diwali-this-year-the-consumer-sentiment-is-yet-to-match-the-pre-pandemic-times-yougov-report/articleshow/85999839.cms

Laxmi footprints: https://pipanews.com/diwali-2021-hang-these-3-things-on-the-main-door-of-the-house-maa-lakshmi-will-be-happy-diwali-2021-hang-these-3-things-on-the-main-door-of-the-house-for-prosperity-and-money/

Diwali oil lamps set before Laxmi and Ganesha: https://www.indiatvnews.com/lifestyle/news/diwali-lakshmi-ganesh-worship-5661.html

Narkasur dancing, Goa: https://www.rakshaskitchen.com/5-types-poha-fov-make-diwali/

Gulab jaman: https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEibVDVMl9v8Pnf2_wMzqIfaTnpGUq34IsK3TC8N5S6BdAXni9jo1SbUUVFWxGUSLM59UUH3_PHjPbBsLXTbJnlUmkNdjdI0xm6xx3spnaohIV0D2hbu5-wv8cA0QmSgmoK88MAk2gXC8EO3/s1600/IMG_1408.JPG

Poha: https://www.rakshaskitchen.com/5-types-poha-fov-make-diwali/

Sel roti: http://en.wikipedia.org/wiki/Sel_roti

Mawa Pachori: http://www.manjulaskitchen.com/2011/10/15/mawa-kachori-puffed-pastry/

Lord Krishna defeating the demon Narakasura: http://en.wikipedia.org/wiki/File:Krishna_Narakasura.jpg

Rama defeating Ravana: http://www.les-108-upanishads.ch/images/rama_defeating_ravana.jpg

Deepdaan: http://www.tribuneindia.com/2011/20110203/dplus4.jpg

Diwali fireworks: https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgj_EMbre5PgMThCvhso7Jbm0EQiAc0lAVZiPK12NEe1BzwR22knLfwPVuVdaKpRENluMFgfwXGRuKbILUIYXdL8sTS-tzXu2PlNAhx8czUK7V0GsiJX-imRmWzaJxm80NTsdmOJVVtAOzT/s1600/fireworks-017.jpg

Lord Krishna lifting Gorvardhan: http://www.graphics18.com/wp-content/uploads/2009/10/govardhan_puja.jpg

Swami Dayananda Saraswati: http://www.4to40.com/images/photo_gallery/Dayananda_Saraswati.jpg

Lord Mahavina: http://www.jainworld.com/photos/m.asp

  

Release of Guru Hargobind Sahib Ji and the 52 Hindu Kings: http://jattsingh.com/wp-content/uploads/2011/10/Bandi-Chhorh-Divas.jpg

Closing clipart   http://openclipart.org/image/800px/svg_to_png/164947/diwali_lamp.png

Yom Kippur 2024

Yom Kippur for 2024 begins at sunset on Sunset, October 11 and continues through one hour past sunset on Saturday October 12. All employees, students and faculty requesting so should be accommodated. 

Yom Kippur is the Jewish Day of Atonement. It is a day to, in which "you shall afflict your souls" (Leviticus 16:29) and -- as the name indicates -- to atone for one's sins throughout the preceding year. 

Together with Rosh HaShanah (which occurs 10 days earlier), Yom Kippur forms part of what are called the High Holy Days. The days following Rosh HaShanah and leading up to Yom Kippur are called the Days of Awe. As the culmination of the High Holy Days, Yom Kippur takes a special prominence. For more on this, please see my post on Rosh HaShanah. 

 

 

Yom Kippur: Conclusion of the High Holy Days

On Rosh HaShanah, Jews traditionally believe (whether figuratively or literally depending on their interpretation) that God opens the Book of Life (Sefer Chaim) and writes in it the fate of each person including "who shall live and who shall die." 

On Yom Kippur, that fate in the Book of Life is sealed.  Starting with Rosh HaShanah, through the Days of Awe and until the close of Yom Kippur, Jews believe that repentance, prayer and acts of lovingkindness (the somewhat lacking but rough translation of the Hebrews words tshuvah, tefillah and tzedakah) are able to "avert the stern decree." The decision is sealed and set at the conclusion of Yom Kippur.

Importance Given Yom Kippur

Generally speaking, Yom Kippur can be considered the most important day of observance in Judaism. 

Among observant Jews, traditionally, the weekly observance of the Sabbath on Saturdays is the most important Jewish holiday. In practice, though, for many Jews who do might not regularly attend weekly Sabbath services, do attend services on the High Holy Days, and, especially, on Yom Kippur.  (Please note that I am in no way attempting to take a stance on what is or is not proper observance for any religion in these updates, but rather simply trying to make the general community aware of the various religious practices as they affect activities for employees, students or others).

Dating Yom Kippur

Yom Kippur, like all Jewish holidays, appears to wander in the secular calendar.  This is because the secular calendar is not consistent with the Jewish calendar. In the Jewish calendar, though, the holiday actually occurs on the same day of the Jewish calendar (the 10th day of the Hebrew month of Tishri). 

Also, as the Jewish calendar is based on the moon, the day begins with sunset and ends with sunset. Traditionally, the holiday does not close until an hour past sunset to ensure that the sun has unarguably already set. This is a practice of adding an additional hour is usually observed by Orthodox and Conservative Jews but less often observed by Reform and Reconstructionist Jews.

The Fast

Yom Kippur is a complete fast day. This is a 25-hour fast that begins before sunset on the eve of Yom Kippur and continues until nightfall of the following day. Throughout Yom Kippur Jews, Jews abstain from 

• eating or drinking anything (including water)
• wearing perfume or lotion
• bathing
• having sexual relations
• wearing leather shoes (some Jews include any leather)

Most Jews interpret the fast to include abstaining from smoking as well. 

As with all Jewish fasts, health takes precedence over the fast. Women in childbirth or women who have given birth within the past three days are, for example, explicitly forbidden to fast even if they want to do so. Likewise children under nine are explicitly forbidden to fast even if they want to do so. Women who are pregnant and children between 9 and 13 are permitted to fast but must break the fast if they feel weak. Similarly, people with diseases requiring that they eat regularly (such as diabetes) or with conditions of weakened health are permitted to fast but are required to break the fast if they feel their health is being affected.

On Yom Kippur, Jews are prohibited from work of any kind. This includes writing, using the phone or computer, physical labor and the like. 

Because playing music is prohibited as well, the holiday concludes only after sunset so that it is possible to blow the shofar  (or ram's horn). Please see the post on Rosh HaShanah for more on this.

Yom Kippur Service

Length of Service

Yom Kippur is the longest worship service in the Jewish calendar. This holds true for all branches of Judaism. 

While the length of services varies from one branch of Judaism to another, it is not uncommon for Orthodox and Conservative Jews to spend almost the entire day in the synagogue, leaving only to sleep at night. Even in the sometimes shorter Yom Kippur services of many Reform and Reconstructionist branches of Judaism, most worshippers still spend the vast majority of the day in services at the synagogue or temple.

Kol Nidre Service

The Kol Nidre Chant

The service on Yom Kippur eve is centered on the Kol Nidre prayer. The prayer takes its name from its first two words which are Kol Nidre, meaning "all vows" in Aramaic.

The prayer begins very soon after the evening service begins. This is because, to be valid, the Kol Nidre prayer must be recited before sunset.

The Kol Nidre Tune

The Kol Nidre chant is among the oldest tunes in the Jewish liturgy, and its melody is intended to echo the sounds of sighing or sobbing. The origin of the current tune dates to at least the late 13th Century with the so-called melodies of "MiSinai" (literally "from Sinai"). The "MiSinai" melodies are a group of 52 liturgical melodies of which by far the most notable is Kol Nidre Chant. Music historians date nearly all of the "MiSinai" music back to Maharam of Rothenberg (who lived from 1220-1293). That said, it is neither known how old the melodies were when Maharam of Rothenberg learned them nor if any of the "MiSinai" melodies post-dated him (since the tunes themselves were handed down without being written down for centuries).

While most versions of the Kol Nidre chant have a common origin in the "MiSinai" melodies, considerable variation exists within the interpretation of the music. Thus, there are, for example, German, Bohemian and Polish versions with minor differences. Additionally, each cantor or singer of the tune also adds a unique style as well.

Three regional variations of the Kol Nidre tune

In Classical Music

Ludwig van Beethoven first brought the tune of the Kol Nidre prayer was popularized to the non-Jewish world in 1821 (although never credited so indirectly) as the basis of the central theme of the sixth movement of his String Quartet No. 14 (Opus 131).
 

Cellist Yo-Yo Ma recorded a famous version of 
Bruch's Opus 41 Kol Nidre for Cello and Orchestra

The Kol Nidre tune was first explicitly brought to the non-Jewish world 60 years later through Max Christian Friedrich Bruch's 1881 Opus 41 (Kol Nidrei). This piece features a variation inspired by the main tune of the chant played on cello backed by a full orchestra. 

To hear Yo-Yo Ma's 2005 performance of this piece, please listen to

http://www.npr.org/player/v2/mediaPlayer.html?action=1&t=1&islist=false&id=4955739&m=4955759

Other classical composers to include at least part of the Kol Nidre tune in their works are Arnold Schoenberg (in 1938 with Opus 39, Kol Nidrei) and most recently John Zorn's 1996 Kol Nidre for String Quartet.

Johnny Mathis recorded Kol Nidre 

In Popular Music

In the area of popular culture, Kol Nidre has also been frequently featured. In the early beginnings of film, Al Jolson sings a version of the prayer in the 1927 movie The Jazz Singer. 

In popular music, recordings of Kol Nidre have been made by such varied singers as Perry Como, Neil Diamond and Johnny Mathis.

The Content of the Kol Nidre Chant

The content of the Kol Nidre chant itself is less of an actual prayer than a dry legal formulation. The wording is as follows:

All vows ("kol nidre"), obligations, oaths, and anathemas, whether called 'ḳonam,' 'ḳonas,' or by any other name, which we may vow, or swear, or pledge, or whereby we may be bound, from this Day of Atonement until the next (whose happy coming we await), we do repent. May they be deemed absolved, forgiven, annulled, and void, and made of no effect; they shall not bind us nor have power over us. The vows shall not be reckoned vows; the obligations shall not be obligatory; nor the oaths be oaths. (translation from the Jewish Encyclopedia).

Because Judaism teaches to take any vow with the utmost seriousness, the purpose of the prayer is to be forgiven from any rash vows made to God in the coming year that one can not fulfill. The Kol Nidre prayer does not absolve one from vows made to other people; only vows made between the worshipper and God.

Debate Over Kol Nidre

Much debate exists over the prayer even within the Jewish community. This debate was  carried on throughout the Middle Ages and into modern times on theological grounds. In modern times,several leaders in the early period of the Reform Movement in the 19th Century attempted to abolish the prayer, but for different reasons than those traditionally argued but instead as a means of disarming its use for excuses of anti-Semitism (see below).

Versions of the Kol Nidre Chant: Liturgical Differences

The Kol Nidre chant is one of the oldest in Judaism, dating back in some version at least to the time of Amram Gaon during his leadership of the Jewish Talmud Academy of Sura (which means between 857 and 875 CE). Some sources suggest that this version itself was simply set down from a far earlier earlier version. In the prayer book (siddur) of Amram, the prayer is in Hebrew, not Aramaic (and thus is called Kol Nedarim vs. Kol Nidre). 

The Kol Nidre Chant
in the Machzor of Worms, Germany 
(ca. 1270-1280)

The Hebrew version was still widely used in the Roman Mahzor (prayer book) dating to the 1480's.  In the Hebrew version, the vows were absolved for the vows broken during preceding year (rather than the potentially unmet vows of the coming year). The Hebrew version was still the standard version for the Jews of Italy and Romanian (or Balkin) before their extermination during the Holocaust. Some of the surviving members of these communities continue this tradition of reciting the Hebrew version.

The majority of Jews, however, recite the Aramaic version. That said, the version of the prayer differs depending on one interpretation or the other. One formulation of the prayer (called the old version) retains wording regarding the vows being from the preceding year while a second formulation (called the new version) carries the modification from the past year to the coming year. The "new version" dates to the early 1100's when the French Rabbi Meir ben Samuel (called the Ram) modified it.  

The Jews of Spain  rejected the modifications of the "new version."  The descendants of this Jewish community are called Sephardi Jews (from the Hebrew for Spanish).  Today Sephardic Jews continue to recite the "old version" of the Aramaic prayer. The Ashkenazi Jews (the name for the Jews who settled in Central and Eastern Europe), by contrast, recite the "new version" of the Aramaic prayer.

The Sephardi and Ashkenazi Jews today, though, are no longer geographically determined. Sephardic Jews are no longer to be found in Spain (Jews were only permitted to return to Spain in 1968), but are spread around the world. For more on this, please see my post on Tisha B'Av at

http://davidvictorvector.blogspot.com/2012/07/tisha-bav.html

Following the forced expulsion of the Jews from Spain in 1492, Sephardic Jews were distributed far from Spain, especially in the Netherlands, Morocco and (before the Jewish expulsions from most Arabic countries following the founding of Israel in 1948) from North Africa and the Middle East. Similarly, Ashkenazi Jews are similarly spread around the world, after the upheavals first of the 19th century Russian and Ukrainian pogroms, followed by the Holocaust and then the post-WWII persecution under the Soviet era. 

Today in the United States, Canada, Argentina, France, Australia and Israel, the two traditions live side by side. In some congregations, as a compromise, the prayer is repeated in both versions. 

Anti-Semitism and the Kol Nidre Chant
 

It is important to clarify here that the Kol Nidre forgiveness of vows deals only with vows between worshippers and God. It does not negate vows between the one making the vow and any other person. The reason it is important to emphasize this is the long history of anti-Semitism associated with the misunderstanding of the Kol Nidre chant.  As the Jewish Encyclopedia explains:

The "Kol Nidre" has been one of the means widely used by Jewish apostates and by enemies of the Jews to cast suspicion on the trustworthiness of an oath taken by a Jew... so that many legislators considered it necessary to have a special form of oath administered to Jews ("Jew's oath"), and many judges refused to allow them to take a supplementary oath, basing their objections chiefly on this prayer. http://www.jewishencyclopedia.com/articles/9443-kol-nidre#anchor9

Attacks on Jews using Kol Nidre as a supposed proof of Jewish duplicity or untrustworthiness has a very long history. The earliest formally recorded accusation in a court dates back to 1240 when Jehuel of Paris was brought to trial to defend charges based on the Kol Nidre prayer. 

In many European countries throughout the Middle Ages through the emancipation of the Jews in the 19th Century, Jewish testimony was either given extra restrictions or prohibited altogether based, at least in part, on the excuse that the Kol Nidre prayer made their testimony untrustworthy. 

Well into modern times, the use of Kol Nidre chant to justify anti-Semitism was widespread ranging from Henry Ford's anti-Semitic diatribe in the International Jew (1921) through the citation of the prayer in anti-Semitic Nazi propaganda. 

It continues to be a staple among dozens of anti-Jewish hate groups today, as exemplified by the title of Pastor Mark Downey's 2009 sermon "Why We Hate Jews, Part 3: Lies Kol Nidre" on the Kinsman Redeemer Ministry site (I have chosen to withhold the web links here so as not to further promote such hate-mongering).  

Other Yom Kippur Prayers and Practices

Extra Service Components

As mentioned before, Yom Kippur is the longest prayer service in the Jewish calendar. Yom Kippur has five parts (for Reform and Reconstructionist Jews) or six parts (for Orthodox and Conservative Jews rather than the usual three of daily prayer in Judaism.

In daily prayer, traditionally Judaism has only three services: Evening Prayers (Ma'ariv, in this case with the additional Kol Nidre service), Morning Prayers (Shacharit) and Afternoon Prayers (Mincha). On Kippur, there are five (rather than three) services. To the three just mentioned are added the so-called Additional Prayer Service (Musaf) which is also recited on the other major holidays as well as the Closing Prayers (Ne'ilah) which are recited only on Yom Kippur. 

Ne'ilah

Roses were given out at 
Ne'ilah in Germany 
before the Holocaust

The Closing Prayers or Ne'ilah last for roughly an hour and are said while standing the entire time as the day draws to an end. Because of the full day of intense prayer accompanied by fasting, many people may feel faint or weak. By Jewish law, anyone who feels this way must sit down. 

In several cultures, specific Nei'ilah traditions arose to add strength in the final hour of the fast. For example, it is the custom of Jews in Chile to pass around an orange or lemon in which cloves have been placed so that the scent will give strength as the hour grows late. 

Similarly, for centuries it was the custom of the Jews of Germany to hand out roses to the women of the congregation to fortify them with its fragrance. Today, following the annihilation of Germany's Jews, some congregations regardless of origin continue this practice as a way of keeping alive the memory of those killed in the Holocaust.

Avodah Service

In Orthodox and Conservative Judaism, there is also a special addition called the Avodah. This is not a prayer service in the same way as the other five but rather a form of re-enactment of the Temple service in ancient times. In the Avodah service, the descendants of the priests (the Kohanim) of the Temple in Jerusalem (more or less) conduct a version of what would have been the service done at the Temple had the Roman not destroyed it in 70 CE. The word "avodah" is Hebrew for work, referring to the work of the priests. 

Other Special Prayers

While Yom Kippur is full of special prayers, three are perhaps particularly noteworthy: 

• the Ashamnu (short confessional
• the Al Cheyt (long confessional and 
• the Unetaneh Tokef (more or less a prayer of being judged).  

It is customary to strike one's breast
during the Yom Kippur confessionals

All of the confessional prayers are in the second person plural ("we"). This communal confession serves many purposes, and is subject to much commentary in Judaism. Among these is the belief that by communally confessing, each person recognizes his or her responsibility for others. Thus, even if the individual worshippers may not have felt that they have committed this or that particular transgression, they remain culpable for not preventing others from doing so. Another often-cited commentary on the plural confession is that it allows the individual who may be too ashamed to confess a particular transgressing in public to confess it aloud to God as part of the whole congregation. In any case, while reciting the group confession, the individual also may include private petitions simultaneously.

The Short Confession or Ashamnu

The Ashamnu takes its name from the opening word of the prayer "ashamnu" which means "we have transgressed" or "we have incurred guilt."  The Ashamnu prayer consists of 24 lines written as an acrostic (that is the opening letter of each line begins with each successive letter in the Hebrew alphabet -- the Hebrew equivalent of an A to Z set of lines were the prayer to have been in English). 

The Ashamnu is said out loud by the entire congregation in the first person plural form (e.g., "We have transgressed, we have betrayed, we have stolen, we have spoken falsely" and so on). 

The Ashamnu is recited while standing with one's head bowed. With each item, the worshipper strikes his or her chest to imprint the words on the heart. 

The Long Confessional or Al Cheyt

 

 Maurycy Gottlieb
 Jews Praying in the Synagogue on Yom Kippur (1878)
Tel Aviv Museum of Art

The Long Confession or Al Cheyt takes its name from the opening words of each of the 48 lines of the prayer "Al Cheyt" which means "For the sin" in Hebrew. The 48 lines of the Al Cheyt prayer all begin with the phrase "For the sin which we have sinned against You..." with the following word forming a double acrostic (double alphabetical listing). 

The prayer is recited 10 times during Yom Kippur. As with the Ashamnu, the Al Cheyt is recited while standing with one's head bowed and with the worshipper striking his or her chest to imprint the words on the heart. 

Significantly, of the 44 sins recited, 40 deal with sins of person against person and only 4 deal with sins of person against God. Particular importance is given to confessing sins of speech, of which 12 of 44 are concerned (e.g., "for the sin which I have committed against You through harsh speech" or "for the sin which we have sinned against You for deceiving a fellow human being", etc. ).

Unetaneh Tokef 

Probably the best-known prayer of both Rosh HaShanah and Yom Kippur services after Kol Nidre is the Unetaneh Tokef prayer. The opening words of the prayer from which it takes its name means something along the lines of "We shall ascribe..." which leads into a longer introduction describing Yom Kippur as a Day of Judgement.  

The central section of the poem deals with judgement (see below). The prayer then closes with God's attributes and the worshippers' helplessness and ends with a recognition of God's enduring nature.

All parts of the Unetaneh Tokef are important but the middle part of the prayer is perhaps the most widely-known outside of Jewish circles. This part of the prayer deals with the balance of one's behavior resulting in the decision of who shall be inscribed in the Book of Life (Sefer Chaim) and who shall die and in what manner.

The wording of this section of the Untaneh Tokef prayer is as follows:

On Rosh Hashanah will be inscribed 

and on Yom Kippur will be sealed 

how many will pass from the earth 

and how many will be created; 

who will live and who will die; 

who will die at his predestined time 

and who before his time; 

who by water and who by fire, 

who by sword, who by beast, 

who by famine, who by thirst, 

who by upheaval, who by plague, 

who by strangling, and who by stoning. 

Who will rest and who will wander, 

who will live in harmony and who will be harried, 

who will enjoy tranquility and who will suffer, 

who will be impoverished and who will be enriched, 

who will be degraded and who will be exalted. 

But Repentance, Prayer, and Charity 

avert the severe Decree!”  

(translation from: http://www.ou.org/chagim/roshhashannah/unetanehtext.htm )

Leonard Cohen's "Who By Fire"
is based on the Unetaneh Tokef  

This is because the prayer is commonly discussed in general theological discussions. It may also be known through its adaptations (as with Kol Nidre) in secular music, as in Leonard Cohen's "Who By Fire" song.

Although central to all branches of Judaism, considerable debate exists among them regarding how literally one should take the words of the prayer. These range from very literal among Haredi Jews to entirely symbolically among Reconstructionist Jews, with considerable variation in between.

Ending the Service and Breaking the Fast

The Yom Kippur service concludes with a single blast of the shofar. This is followed by a (usually rapidly recited) Havdalah service. "Havdalah" in Hebrew means "separation" and is used to mark a separation for all Jewish holidays from the ordinary days of the week.

After this, most congregations break the fast at the synagogue or temple before people leave with some sort of light food and beverage (cake and juice, for example). After this people go home or gather at the houses of relatives or friends for a larger meal to break the fast.

Egg noodle kugel

What people eat at the break fast meal differs from tradition to tradition. That said, most traditions break the fast with a dairy meal (as opposed to a meat meal) as this is easier to digest on an empty stomach. Often the meal is laid out in a buffet style featuring easy-to-provide offerings such as bagels with smoked fish and cream cheese. 

 

Many traditions  include eggs or dishes made with eggs as a symbol of the birth of a new year. Egg noodle pudding (called lukshen kugel) often sweetened with raisins is a common choice.  For a recipe for sweet egg-noodle kugel, please see http://kosherfood.about.com/od/dairymaindishes/r/kugel_noodle_d.htm 

Cheese blintz

Finally, it is common to feature sweets, honey and jams to symbolically represent the coming of a "sweet" or good year. A popular choice for this is the cheese blintz, a sort of Jewish cheese-filled sweet crepe. For a recipe for cheese blintz with blueberries, please see:

http://www.epicurious.com/articlesguides/holidays/highholydays/yom-kippur-recipes-kugels-blintzes/recipes/food/views/Cheese-Blintzes-with-Blueberry-Sauce-232828


Conclusion

Yom Kippur is a very important holiday within Judaism, and this is only a brief overview. Nearly every aspect of the holiday's practice and liturgy have been subject to centuries of debate. It is not my intention in any way to suggest that either this post is a comprehensive coverage of these or that I am in any way taking a stand on any of these. Please feel free to share your comments.

L'Shanah Tovah! To a Good Year Ahead!

Further Reading

Marsha Bryan Edelman, Reform Judaism Magazine, "Sounds of Kol Nidre," http://reformjudaismmag.org/Articles/index.cfm?id=1274

Chabad.org, "What Is Yom Kippur?": http://www.chabad.org/holidays/JewishNewYear/template_cdo/aid/177886/jewish/What-is-Yom-Kippur.htm

Irene Connelly, "No streaming, no singing: here’s how High Holidays will work in Modern Orthodox synagogues," The Forward, August 7, 2020, https://www.google.com/search?client=firefox-b-1-e&q=Orthodox+Judaism+high+holiday+streaming

Rhodora Dagatan, Toptens.com, "Top 10 Traditions on Yom Kippur": http://www.tiptoptens.com/2011/10/07/top-10-traditions-on-yom-kippur-day/

Dan Ehrenkrantz, PBS.org Relgion and Ethics Newsweekly, "Interview with Rabbi Dan Ehrenkrantz" (on the Yom Kippur service): http://www.pbs.org/wnet/religionandethics/episodes/september-26-2008/rabbi-dan-ehrenkrantz/648/ 

Encyclopedia Brittanica, "Kol Nidre":  http://www.britannica.com/EBchecked/topic/321300/Kol-Nidre
Holidays.net "The Jewish Holiday of Yom Kippur":   http://www.holidays.net/highholydays/yom.htm

Ellen Frankel, Jewish Reconstructionist Federation, " "A Reconstructionist D'var Torah: Yom Kippur Unetanah Tokef -- In the Wake of the Decree":  http://www2.jrf.org/recon-dt/dt.php?id=195

Lewis Eron, Jewish Reconstructionist Federation, "A Reconstructionist D'var Torah: Yom Kippur Eleh Ezkarah -- Sacrifice and Martyrdom": http://www2.jrf.org/recon-dt/dt.php?id=196

Sherwood Goffin, The Kosher Spirit, "Kosher Music":  http://www.kosherspirit.com/Article.asp?Issue=17&Article=217
Jewish Encyclopedia, "Kol Nidre," http://www.jewishencyclopedia.com/articles/9443-kol-nidre

Avi Lazerson, Jewishmag.com, "Customs and Traditions of Yom Kippur": http://www.jewishmag.com/47mag/yomkippur/yomkippur.htm

Elazar Meisels, Partners in Torah, "Yom Kippur in 60 Minutes (or Less)": http://www.partnersintorah.org/jewish-holidays/yomkippur

Shaul Rosenblatt, Aish.com, "Yom Kippur: A Day of Reconciliation": http://www.aish.com/h/hh/yom-kippur/theme/48970706.html?s=mpw

Shraga Simmons, Scribd.com, "Exploring the Al Chet Prayer": http://www.scribd.com/doc/6390128/Al-Chet-Prayer

Liam Stack, "For a Second Year, Jews Mark the High Holy Days in the Shadow of Covid," New York Times, September 6, 2021, https://www.nytimes.com/2021/09/06/nyregion/nyc-jewish-high-holy-days.html

Arthur Waskow, The Shalom Center.com, "Al Cheyt: For the Misdeeds We Have Done Before You": https://theshalomcenter.org/node/238

Michael Weiss, Slate.com, "The Anti-Semite's Favorite Prayer" http://www.slate.com/articles/life/faithbased/2008/10/the_antisemites_favorite_jewish_prayer.html


Clip Art Sources:

Opening banner: http://www.theholidayspot.com/yomkippur/

Book of life with scales:  http://www.rats2u.com/clipart/holidays/clipart_holiday3.htm

Yom Kippur star:  http://www.catch-allclipart.com/holiday/yom_kippurclipart.html

No eating clip art: http://www.tiptoptens.com/2011/10/07/top-10-traditions-on-yom-kippur-day/

Three regional variations of the Kol Nidre tune: http://d5iam0kjo36nw.cloudfront.net/V07p542001.jpg

Yo-Yo Ma: http://www.npr.org/templates/story/story.php?storyId=4955739

Johnny Mathis Kol Nidre album: http://www.bangitout.com/uploads/6Johnny_Mathis_Kol_Nidre_single_copy_2.jpg

Kol Nidre in the Machzor of Worms, Germany: http://en.wikipedia.org/wiki/File:Kol_nidre_in_the_machzor_of_Worms.jpg

Worshipper striking breast: http://www.tiptoptens.com/2011/10/07/top-10-traditions-on-yom-kippur-day/

Book of Life: http://www.torahtots.com/holidays/yomkipur/booklife.htm

Leonard Cohen album: http://www.technodisco.net/img/tracks/l/leonard-cohen/1221589-leonard-cohen-lover-lover-lover--who-by-fire.jpg

Rose clip art: http://bestclipartblog.com/clipart-pics/pink-rose-clip-art-3.png

Maurycy Gottlieb,  Jews Praying in the Synagogue on Yom Kippur (1878): http://photos1.blogger.com/blogger2/7536/1681/1600/yom_kippur_3.0.jpg

Egg noodle kugel: http://hungrygerald.com/wp-content/uploads/2011/12/kugel.jpg

Cheese blintz: http://www.epicurious.com/articlesguides/holidays/highholydays/yom-kippur-recipes-kugels-blintzes/recipes/food/views/Cheese-Blintzes-with-Blueberry-Sauce-232828

Closing clip art: https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjP_CXTsXzl_Bx33_zNgAdibxB66RNNs0h_dSXH5ettUVgmVbiSCx8n1lQhouXFsKUZxmLLeYup5-Htv4obxw_AyIKrsnoBs_QuAoycipI1frp7NKT-OQsS2cJd9AHeFZTOIL4hvANjl1E/s1600/yom_kippur.jpg