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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#5607 – When Does the Feast Begin?
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- Q. See question above. I wonder if the mitzva of eating on Erev Yom Kippur applies to the night before also, or is it just on the day?
A. Poskim disagree. From Rashi on Kesuvos 5a it seems that the mitzva does not apply at night. However the Ran (Nedorim 63b) considers that it does.
See next question.
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Posted 9/30/2025 11:05 PM |
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#5606 Better Late than Never!
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- Q. Kevod Rabbenu Shlit”a. Our elderly Rabbi was sadly not filling well this past Shabbat Teshuva and was unable to deliver his great and very well attended customary drasha.
He asked me to reach you and consult with you if he should now on Motze Shabbat send to all his usual large group of members and attendants an email notification that his very necessary message of rebuilding the shul and enhancing the Torah shiurim should be delivered tomorrow Sunday?
He also questions if he is indeed permitted and should do so, if he could then still name it a “Shabbat Teshuva Drasha” when it is delivered on Sunday?
A. We already had a similar question many years back, and the answer of the Gedolim consulted then, was that it can and should be done. Yet, it should be also mentioned that this will, be the message that was, but couldn’t be delivered before.
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Posted 9/29/2025 8:37 PM |
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#5605 – The Best Shabbat Teshuva Drasha!!!
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- Q. Dearest Rabbi, we have in our shul in Mexico a difficult situation.
Since next Shabbat is Shabbat Teshuva, our Rabbi usually speaks and gives the special Drashah of Shabbat Teshuva. On this particular occasion we also have a Bar Mitzva of a great and smart son of one of the main and large families in Shul.
Due to the time factors involved and the very large attendance expected for the great Bar Mitzva festivity we all want to avoid a conflict. As the Rov knows well the families and shul involved, what is the correct thing to do?
A. I was already approached by the familiar family and I have also spoken to the Rabbi. I suggested that since the Bar Mitzva boy is actually very smart and capable, the Rabbi should join with him and prepare together a linked most beautiful Drasha said and shared by both.
No question that the suggestion carries a great potential to induce and educate our youngsters in the learning of Torah and show all the importance of the greatest mitzva right in the most correct time of the year. It will also likely grant great memories for the Bar Mitzva boy and his family.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 9/26/2025 4:44 PM |
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#5604 Days of Joy! Really?
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- Q. During the days of Teshuva (from Rosh Hashana until Yom Kippur) should an Avel or mourner lead the sevices in our minyan? After all they are seen as days of joy.
A. Magen Avrohom (O.H. 581: 4) maintains that he should not if there is someone else who can lead the services. However other Poskim disagree. See coming question.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 9/26/2025 4:40 PM |
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#5603 A Yom Kippur Kiddush Issue, Really???
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- Q. Kvod Rabeinu Shlit’a. In our new Minyan we have a disagreement as to when is best to do Kiddush Levana before Yom Kippur, as on this coming Motzei Shabbat Vayelech – Shabbat Teshuva (2025), or to wait until after Yom Kippur. Which is more correct?
A. There are different opinions. The Remah (O.H. 602: 1) indeed maintains that one should wait until the end of Yom Kippur. However the opinion of Hagrah (Gaon of Vilna) is that one can do it before. The disagreement may depend on the Simcha and joy one acquires after Yom Kippur.
Horav Shlomo Miller’s Shlit”a opinion is that one should follow the opinion of his family or the shul in which he davens, avoiding all kinds of confrontations.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 9/26/2025 4:38 PM |
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#Q. 5602 Order an Order for Order!!!
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Q: on Rosh Hashana Night, what is the proper order of the brachos (blessings) and the yehi ratzon (‘may it be your will’) that is recited when and after the apple is dipped in honey?
A: Before eating the honey dipped apple, one should say the usual bracha over fruit (ha’etz). Then, to avoid speaking unnecessarily between the bracha and partaking of the food, one should take a bite of the apple before reciting the yehi ratzon (Mishnah Berurah 583:4).
This applies to the yehi ratzon for challah, which is also dipped in honey, as well as any other fruits/vegetables that will be served for the purposes of a yehi ratzon.
It should be noted that if any of those other fruits is a member of the shevaminim (seven species attributed by the Torah to the land of Israel), they should not be brought to the table until after partaking of the apple.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 9/22/2025 3:40 PM |
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#5601. Really Real Ready Sweet Honey?
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Q: Can I use real real honey from a real bees honeycomb in my backyard on Rosh Hashana?
A: Yes, honey may be used directly from a honeycomb. Since this honey would still be unfiltered, any noted particles should and will be removed
(see question regarding unfiltered honey above). Extracting honey from a honeycomb involves the issur of mifarek (prohibition of extraction), therefore one should crush the honeycomb before Yom Tov or Shabbat (Mishnah Berurah, 321:48).
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 9/22/2025 3:35 PM |
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Posted 9/22/2025 3:33 PM |
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# 5600 Mazal Tov with Many Many Siman Tov!!!
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Q: In addition to foods dipped in honey, are there other symbolic customs for Rosh Hashana?
A: The following is an abbreviated list of food items that are customary to eat on Rosh Hashana. Many of their symbolic meanings stem from root of their Hebrew, Aramaic or Yiddish terms.
The first three items are representative of our request of G-d to increase our mitzvos and merits as well as for the growth of our nation due to their associations with abundance and proliferation.
1. Pomegranates- due to their abundance of seeds
2. Fenugreek – rubya [Aramaic] whose root word means to increase (Shulchan Aruch C. 583)
3. Carrots – meheren [Yiddish] whose root word means many (Chayei Adam 138:6).
The next three represent our request of G-d to protect us from our enemies, and/or our fervent prayer that our sins be nullified, by their connection to the concept of cessation.
4. Leeks – karsee [Aramaic] whose root word means to cut off.
5. Dates – tamarim [Hebrew] the root of which is tam – to cease.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 9/22/2025 3:29 PM |
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#5599 – A Date with a Real Date???
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- Q. (see also Q115 and 216 Someone that has an allergy reaction to pollen and was advised to stay away from bee honey, should he use real date honey or maple syrup (on Rosh Hashanah)?
A. Throughout the Torah, honey by and large refers to date honey (see Rashi Vaikra 2:11-12, Talmud Kesuvos 111b, Mechilta 13:5), however, as Rashi (ibid.) points out: Any sweet fruit extract is called honey. Nevertheless, some Poiskim write that the preferred honey on Rosh Hashonoh night is bee honey (Nitey Gavriel Rosh Hashono 28:9 quoting Leket Yosher and Midrash Pinchas).
Ben Ish Chai (Nitzavim 4) maintains an opposite opinion. Bees, he says, represent Din or judgement since they sting, so date honey or other fruit sweeteners are preferred. Leket Yosher, argues back that bee honey represents the transformation of Din into sweetness.
Horav Shlomo Miller’s Shlit”a opinion is that if bee honey is to be avoided, one should use date honey. If that is not an option, maple syrup or any other sweet fruit essence is acceptable. In their lack one may use even regular sugar.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 9/22/2025 3:25 PM |
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#Q. 5598 – (see also Q115). - Deal with Will and Feel No Ill!!
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- Dear Rabbi, I know that on Rosh Hashono we are not supposed to eat bitter or sour foods and drinks. If these are sweet too, such as most common soft drinks, or salad dressing that has a bit of vinegar to make it tasty, or sweetened prepared chrein, Is there a problem? Thanks.
A. The Minhag not to eat bitter or sour foods as a Siman or symbol for a sweet new year, goes back to the time of the Geonim. (Tshuvos Hageonim 114 – Chida in Tov Ain 18,91).
Mishnah Berurah (583,5) mentions only not to eat foods cooked with vinegar. Chida (More Baetzvah 9,254) includes lemons too.
Many Poiskim differentiate between things sour or bitter (vinegar, chrein) and sharp tasting foods (pepper, onions, charif or jalapenos), permitting the latter as they are mainly condiments and make the food taste better (Bikurey Chaim 20,3, quoting R.N. Gestetner Shlita “– Kovetz Minhogei Isroel 5, p.135).
Rav Yisroel Dovid Harpenes in Mikdash Israel (Yomim Noroim 111) permits sweet lemon tasting soft drinks or tea with lemon and sugar, as they convey the positive idea of a sour or acid taste being changed into sweet, similar to the salt in the chala being transformed by dipping it into honey. By the same token, he sanctions eating salads with dressing that has a bit of vinegar; he also permits grapefruit with sugar and prepared sweetened chrein (ibid. 110, 112, and 113).
He quotes Horav M. Feinstein ZT”L as saying (on eating fish with chrein) that its good taste symbolizes a “geshmak’n yohr”, a good tasting year. Horav Shlomo Miller’s Shlit”a opinion is similar, however he disagrees about chrein and recommends not to eat it, as its bitter taste dominates, and it is also used as Moror or bitter herbs on Seider night.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 9/22/2025 3:21 PM |
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#Q. 5597 - Say, I can See Your Entire Sin Sea
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. Rabbi I know you can’t eat nuts on Rosh Hashana, but can you eat seeds – like sunflower seeds and pumpkin seeds?
A. There are a number of reasons mentioned for not eating nuts on Rosh Hashono;
a) Egoz, usually understood as walnuts, carries the same gematria as “chet “ or sin, without the non-essential alef (Remo O.H. 583:2). This would restrict the proscription to walnuts.
b) Nuts cause disturbing phlegm, coughing and expectoration, something you want to avoid during Rosh Hashono communal prayers and Shofar blowing (ibid.). This reason may apply to other dry nuts or seeds.
c) Am Yisroel is compared to an Egoz, like the shell covered nut, they can wallow and reel in the mud of Golus and still maintain it’s internal uprightness and integrity (Midrash Shir Hashirim 6:11). Since eating the nuts will remind us of Golus, they constitute an unwanted Siman, we therefore avoid them (Chasam Sofer notes ibid.). This reason would apply only to nuts or seeds with a protective shell.
d) Egoz is the Roshei Teivos (first letters) of the verse Af Gam Zois, included in the Tochacha, also a bad Siman during these days (Chasam Sofer ibid.). This would be relevant only to walnuts.
e) The Egoz tree in Sefer Chasidim is the abode to Mazikim (demons and evil spirits) (Daas Torah ibid.), again pertains to walnuts only.
f) Yalkut Haggershuni (O.H. ibid.) says that the egoz is linked to the angel of forgetfulness, something to avoid in the Yom Hazikaron, day of remembrance as Rosh Hashono is also known. Mate Ephraim (583:3) and Nitey Gavriel (Rosh Hashana 28:14) include in this tradition legumes (kitnios) and beans (pulin), Shulchan Oruch Horav (ibid. 10) includes almonds.
Piskey Teshuvos (ibid. note 37 discusses pistachio nuts, sunflower and other seeds and whether this applies to cooked nuts and legumes. Horav Shlomo Miller’s Shlit”a opinion is that if you have an established family tradition you should observe it, otherwise since this is only a minhag, it suffices to restrict oneself from eating nuts.
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit'a
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Posted 9/22/2025 3:17 PM |
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#5596 - Have Your Shofar and Eat Too
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- Q. Dear Rabbi Shlit’a. Do women that come to hear shofar in shul eat something before so they won’t be fasting for half a day. If they can do they have to recite kiddush?
A. on question 3314 we wrote:
“ Shulchan Aruch (O.H. 589: 3, 6) rules that although women are exempt from the mitzva of Tekias Shofar, since it is time dependent, they are encouraged to comply with it and listen or recite the blessing.
Poskim write that even if they have accepted the mitzva as an obligation, and they always attend to Tekias Shofar, when in need, they are allowed to make Kiddush before and eat (Chayei Adam 141: 7, Kitzur Shulchan Aruch 129: 19, Nitei Gavriel 40: 3, and others).
Horav Shlomo Miller’s Shlit’a opinion is similar.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 9/21/2025 6:34 PM |
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#5595 - Not so Nice on Noise!
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- Q. Estimado Rabino. As you well know we have in Mexico City as well as in many other places, we serve special services on Rosh Hashana and Yom Kippur for people that do not regularly attend shul.
We try to make them as possibly comfortable and tend to all their needs with generosity, not only because of the mitzva itself, but also that since our history has proven many times, that some of them have become Baalei Teshuva and their children even ended learning in Yeshivot.
The Rav has answered many of our questions, so by his own experience is well familiar with them. In our shul we have on Rosh Hashana a problem that has become a bit severe. Because of the many families that attend the noise of the children is severe.
Besides also because of the heat we have to keep the windows open and as the Rav well knows, Mexico City is a very noisy city. Some of our regular attendants complain that because of the added noise, we may not be complying properly with the mitzva of Shofar. What can we do?
A. A practical and common solution used in many places, is to use separated rooms and areas for children and their caretakers and provide also different times for added Shofar blowing.
However, Poskim also rule after the fact that one may comply when the noise is not excessive.
On question 5114 we wrote:
“Q. I was Baal Tokeah for a neighbor who is bed ridden and lives with her daughter and a significant number of dogs and cats. As I was blowing the Shofar, the dogs where all howling and the cats where meowing quite loudly, accompanying the sound of the Shofar, this is the second year this phenomenon happens.
I could not ask them to take out the animals, as they are Muktzeh. Were this women at all yoitzeh (complied) with the Mitzvah, or is this a case of “trey kolei loi mishtamei”, you can not hear two voices at the same time, thus their brocho would be in vain, and I was prohibited to blow Shofar for them?
A. On question 874, regarding a small shul that is on a main street, where it is common that the street noises like trucks going by or sirens are heard inside as well as sometimes small children crying or the A.C. making sounds. If those noises are an issue when hearing the shofar and if you have to repeat the shofar, we wrote:
“Remoh (O.H. 588: 3) rules that if two individuals blew the complete set of shofar sounds required on Rosh Hashono at the same time or even if one was blowing a trumpet instead of a shofar, the listener complies with the mitzva.
Mishna Berura (ibid. 11) quoting Talmud Rosh Hashana (26a) explains that although usually we accept that two different voices or sounds cannot be heard simultaneously, when one of them is very pleasant and enjoyed as would be the story of Megilas Esther, you would pay attention to the preferred one and thus comply with the mitzva. In the case of the shofar since it comes only once a year it is also appreciated and liked more than any other sound and of course, noise.”
However, Horav Shlomo Miller Shlit’a advises to minimize as much as possible any other distressing and conflicting sounds, that may disturb the “kavana” and intention of the people complying with this great and important mitzva.”
Rabbi A. Bartfeld as revised by, Horav Yaakov Hirschman, Horav Dovid Pam, Horav Aharon Miller, Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 9/21/2025 6:29 PM |
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#5594 Turn On the Deaf Ear?
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- Q. Dear Rabbi Shlit’a. Can one blow shofar for an elderly individual that has a cochlear implant on only one ear? Can one recite the Bracha?
A. On question 3306 we wrote:
Q. I’m considering using a cochlear implant will that be any different? Should I install it only on one ear?
A. See question 2013; A cochlear implant is a small electronic device that electrically stimulates the cochlear nerve (nerve for hearing). The implant has external and internal parts. The external part sits behind the ear. It picks up sounds with a microphone. It then processes the sound and transmits it to the internal part of the implant.
Inserting a cochlear implant destroys any residual hearing in the operated ear. Thus, one can not turn back.
Doctors recommend that a person should be completely or almost completely deaf in both ears, and get almost no improvement with hearing aids. Anyone who can hear well enough with hearing aids is not a good candidate for cochlear implants. Therefore, if one uses them he cannot comply with the mitzva of Shofar and cannot blow for others.
If he has only an implant on one ear, if he can disconnect the electricity source or plug that ear, Horav Shlomo Miller’s Shlit’a opinion is that he can still comply if he can still hear a little with the other.
Horav Shlomo Miller Shlit’a also rules in Maayonei Shlomo (O.H. 77) in regard to the use of cochlear implants, that in order to comply with kiddush a wife or daughter should say it quietly herself, but she does not have to hold a cup of wine in her hand if it is embarrassing. It is also preferable that one should make an effort to drink some of the wine or grape juice.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 9/20/2025 9:08 PM |
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#5594 Turn On the Deaf Ear?
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- Q. Dear
Rabbi Shlit’a. Can one blow shofar for an elderly individual that
has a cochlear implant on only one ear? Can one recite the Bracha?
A.
On question 3306 we wrote:
Q.
I’m considering using a cochlear implant will that be any
different? Should I install it only on one ear?
A. See question
2013; A cochlear implant is a small electronic device that
electrically stimulates the cochlear nerve (nerve for hearing). The
implant has external and internal parts. The external part sits
behind the ear. It picks up sounds with a microphone. It then
processes the sound and transmits it to the internal part of the
implant.
Inserting a cochlear implant destroys any residual
hearing in the operated ear. Thus, one can not turn back.
Doctors
recommend that a person should be completely or almost completely
deaf in both ears, and get almost no improvement with hearing aids.
Anyone who can hear well enough with hearing aids is not a good
candidate for cochlear implants. Therefore, if one uses them he
cannot comply with the mitzva of Shofar and cannot blow for
others.
If he has only an implant on one ear, if he can
disconnect the electricity source or plug that ear, Horav Shlomo
Miller’s Shlit’a opinion is that he can still comply if he can
still hear a little with the other.
Horav
Shlomo Miller Shlit’a also rules in Maayonei Shlomo (O.H. 77) in
regard to the use of cochlear implants, that in order to comply with
kiddush a wife or daughter should say it quietly herself, but she
does not have to hold a cup of wine in her hand if it is
embarrassing. It is also preferable that one should make an effort to
drink some of the wine or grape juice.
Rabbi A. Bartfeld as
revised by Horav Shlomo Miller Shlit’a
Rabbi
A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav
Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs
Shlit’a
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Posted 9/19/2025 11:46 AM |
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#5593 Let’s Now Get It All Right!
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- Q. See all questions above. Returning now to your particular question (5590) above regarding if a single woman cannot be yotzei with hataras nidorim with Kol Nidrei. If this is correct what should a single woman do?
A. In order not to have to rely on a past year questionable declaration as to how it was expressed, it is better indeed to do a proper Hatarat Nedarim act.
This can be achieved by asking a competent Rabbi to organize a Hatarat Nedarim for different single women even as a group, with a proper Bet Din and on the right time.
If properly organized it could be done quickly, and would include the correct release of the nedarim of the past and also a helpful declaration for the future.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 9/19/2025 11:42 AM |
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#5592 – Must Keep New Accepted Traditions?
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- Q. Does Hatarath Nedarim work for new traditions and customs (Minhagim ) also?
A. See questions above. On question 880 we added:
“Minchas Shlomo (Nedarim 24a) debates if for the purpose of releasing one of the nedarim that were created by observing a mitzva or a minhag, the above declarations would actually help, since after all when those acts were done, there was no intention of them becoming a neder. See also Igrois Moishe (Y.D. 1: 127) as to what kind of minhag or adopted practice may become a neder.
Horav Shlomo Miller’s Shlit’a opinion is to be lenient on adopted traditions that are not a mitzva and rely on the above declarations, without needing a further hatoras nedarim. (See also questions 67, 360, and 688 in this forum)
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.”
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 9/19/2025 11:39 AM |
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#5591 The True Voice of “Kol” Nidrei?
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- Q. See question above.
On question 880 we wrote the following Shaila:
“I have often wondered if we make Hatarath Nedarim on erev Rosh Hashana, why do we recite Kol Nidre? And do any of the two declarations actually work?
A. The source for the Kol Nidrei declaration is the Mishna in Nedarim (23a-b) “If one desires that ones nedarim (promises and commitments) should not take effect, should declare on Rosh Hashana that all his nedarim to be expressed until next Rosh Hashana, should not be valid.”
The Rosh (Yuma Ch. 8: 28) explains this to be the reason for reciting Kol Nidrei in Yom Kipur, when everyone attends shul, as we also find (Yechezkel 40: 1) that Yom Kipur is also named Rosh Hashana. He adds that this declaration will be effective only if at the time of saying the neder, one does not recall saying that declaration. Rosh (ibid.) after quoting Rabenu Tam that Kol Nidrei is a declaration for the future, mentions that the earlier tradition was to consider Kol Nidrei an annulment on nedarim past.
There is also the opinion of the Nimukei Yosef who maintains that Kol Nidrei is not an annulment or future declaration but rather a prayer to Hashem for not being punished for unkept promises. Zohar (Ra’ayah Mehemna 3: p. 255) asserts that the purpose of Kol Nidrei is to repeal and annul all dinim (judgments) and negative decrees against Am Yisroel.
Sh’loh Hakadosh further explains that we perform “hatoras nedorim” on Erev Rosh Hashana for the purpose of being “z’rizim makdimim” or diligent in preempting mitzvos. Besides, it is necessary since people may not be careful to recite, intend or understand properly what the intention of Kol Nidrei is. Sheilas Yavetz (1: 145) indeed wonders why the need for the two declarations and offers other elucidations.
Remoh (Y. D. 211: 1) rules that Kol Nidrei serves as a declaration for future nedarim and you can rely on it in case of great need.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit’a.”
See next question.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a
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Posted 9/19/2025 11:37 AM |
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#5590 – The Singles Unshared Release?
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- Q. Lechvod Harav. At some point I read (I do not remember the source) that a single woman cannot be “yotzei” (comply) with “hataras nidorim” (the release of wows and promises) with Kol Nidrei. If this is correct what should a single woman do?
A. Actually, to answer your question correctly a number of issues have to be firstly clarified.
1) First of all, is Kol Nidrei a declaration for the past or for the future?
On question 880 we wrote that: “The source for the Kol Nidei declaration is the Mishna in Nedarim (23a-b) “If one desires that his nedarim (wows and promises) should not take effect, should declare on Rosh Hashana that all his nedarim to be expressed until next Rosh Hashana, should not be valid.” Rosh (Yuma Ch. 8: 28) explains this to be the reason for reciting Kol Nidrei in Yom Kipur, when everyone attends shul, as we also find (Yechezkel 40: 1) that Yom Kipur is also named Rosh Hashana. He adds that this declaration will be effective only if at the time of saying the neder, one does not recall saying that declaration.
Rosh (ibid.) after quoting Rabenu Tam that Kol Nidrei is a declaration for the future, mentions that the earlier tradition was to consider Kol Nidrei an annulment on nedarim past. There is also the opinion of the Nimukei Yosef who maintains that Kol Nidrei is not an annulment or a future declaration, but rather a prayer to Hashem for not being punished for unkept promises. Zohar (Ra’ayah Mehemna 3: p. 255) asserts that the purpose of Kol Nidrei is to repeal and annul all “dinim” (judgments) and negative decrees against Am Yisroel.
Sh’loh Hakadosh explains that we perform “hatoras nedorim” on Erev Rosh Hashana for the purpose of being “z’rizim makdimim” or diligent in preempting doing mitzvos. Besides, it is necessary since people may not be careful to recite, intend or understand properly what the intention of Kol Nidrei is. Sheilas Yavetz (1: 145) indeed wonders why the need for the two declarations and offers other elucidations.
Remoh (Y. D. 211: 1) rules that Kol Nidrei serves as a declaration for future nedarim and you can rely on it in case of great need. See next question.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller, Horav Dovid Pam, Horav Aharon Miller and Horav Chanoch Ehrentreu and Horav Kalman Ochs Shlit’a.
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Posted 9/19/2025 11:29 AM |
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Important Numbers
