Michael Hoffman: The Truth about Yom Kippur’s Kol Nidre Rite

By Michael Hoffman —  RevisionistHistory.org Sept 29, 2017

As part of Yom Kippur, the Kol Nidre (“All vows”) ritual will take place this year after sunset on Sept. 29, when believers troop into the synagogue to absolve themselves of all future oaths, promises and contracts made in the coming year.
Chabad-Lubavitch makes the following candid admission:
Kol Nidre, which means ‘all vows,’ nullifies the binding nature of such promises in advance. One declares all future vows and promises invalid, by declaring that all vows are ‘absolved, remitted, cancelled, declared null and void, not in force of in effect.” 
Source: http://www.chabad.org/library/article_cdo/aid/5345/jewish/Kol-Nidre.htm
Kol Nidre is one reason why Christians of the past would not permit a Talmudist to testify in court, serve on a jury or obtain citizenship—their word was worthless, due to their adherence to the Talmudic creed (not because of their race; racism is not of Jesus Christ).
Almost all stories about this rite which appear annually in autumn in establishment newspapers and other media, invariably falsify it, describing it as a noble plea for forgiveness and atonement for having broken promises in the past, which, if that were the case, would indeed be a commendable exercise. But as is customary in Talmudism, the media’s explanation intended for consumption by the goyim, is a hoax.
In Mishnah Hagigah 1:8 (a) the Talmud admits there is no Biblical basis for the Kol Nidre rite. Rabbi Moses Maimonides also confesses that the Kol Nidre is not Biblical: “The absolution from oaths has no basis whatsoever in the Written Torah” (Mishneh Torah, Sefer Haflaah, Hilkhot Shevuot 6:2).
During the Second Temple period means for annulling vows in the future were adopted. The Jew Philo of Alexandria in his Hypothetica (7:3-5) reported on the practice in the First century A.D. of annulment of an individual’s future vows by the intercession a Jewish priest or rabbinic sage. About five centuries later, a custom devoted to wholesale nullification of vows came into vogue, associated with Yom Kippur eve and originally recited in Hebrew.
By 1050 A.D. Kol Nidre became institutionalized in European Ashkenazi (Khazar) Judaism. (Nullification of vows took a different path of development in North African Sephardic Judaism). In Ashkenazi Judaism it was accepted by such luminaries as the last of the eminent geonim, Hai bar Sherira, who included the Kol Nidre in his own siddur (prayer book).
Kol Nidre’s place in Judaism was further cemented by Rashi’s son-in-law, Rabbi Meir ben Samuel, and later his grandson, Rabbenu Tam, who insisted on the rite’s central modah’ah aspect:
“…the anticipatory annulment in advance of all vows that one might make in the coming year. His basis for this notion was a passage in the Babylonian Talmud: ‘If one wishes to ensure that one’s vows for the coming year will not be binding, one should say the following at the beginning of the year: Any vow that I vow in the future shall be null and void’ (Nedarim 23b)….it became a nullification of vows ‘from this Yom Kippur until the next.”
By the 13th century Kol Nidre became a Yom Kippur staple as witnessed by the fact that the MaHaRaM (Moreinu Harav Rabbi Meir of Rothenberg) added extensively to its liturgical framework.
The Babylonian Talmud’s deceitful nullification tactics would later be adopted by the papalists as “mental reservation” and “equivocation” (cf. The Occult Renaissance Church of Rome, pp. 354, 405-480), commensurate with Pope Leo X’s promotion of the publication and dissemination of a magnificent edition of the Talmud produced by expert Catholic printers at his command.
Hoffman is a former reporter for the N.Y. bureau of the Associated Press and the author of the textbook, Judaism Discovered. His writing is dependent upon donations from truth-seekers and the sale of his books, newsletters and recordings

 

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