Conference taveng::bagels

    I believe that in the Mishna it is specified that only vows between
    man and God are absolved on Yom Kippur - this is before Kol Nidre
    was written.
    
    KN has taken on such a meaning for a number of reasons:
    
    1) Most synagogues (sp?) take out all the Torahs on this occasion,
    and it has evolved into a very solemn ceremony.
    
    2) The melody for KN is the same in any Ashkenazi shul I've ever
    been in for YK.
    
    3) It marks the beginning of YK, which together with Neilah which
    ends YK are the "highlights" of the day.
    
    It is not so much what KN actually says, but the evolution of how
    its done that keeps drawing many people to shul for this moment.
    
    yoseff
    

    In our schul, Kol Nidre is about the third largest high holiday
    service (I'm on the high holiday committee, which means showing
    up the day or afternoon before to set up rented folding chairs and
    uncrate the extra high holiday prayerbooks, etc.).  The big one
    is the first morning of Rosh Hashanah, and the first evening of
    Rosh Hashanah is a bit larger than the usual Kol Nidre crowd. I'm
    told this is very unusual.  The next service after that is Yom Kippur
    morning.  You would think that a lot of people would come Rosh Hashanah
    afternoon (to hear the shofar) or to Yizkor (a lot do, but less
    than half the crowd we get Yom Kippur morning, maybe because the
    congregation is mostly young families who do not have people to
    say kaddish for).  This pattern tseems to be unique to our
    congregation; I know a lot of the other synagogues in the area have
    had to go to having two Kol Nidre services and/or selling seats
    (which we have never done).

    Firstly, it is a mistaken supposition that Kol Nidre or for that
    fact any Hatarat Nedarim can absolve a nedder or vow without a valid
    justification. The only case where a nedder or vow can be absolved
    without any justification is the case of a husband who has the right
    to absolve any "neddarim" or vows which he has heard his wife make
    (with the stipulation that he does this on the very day that he
    hears them being made -- he who hesitates, too bad). The Talmud
    and subsequently the Code of Law very explicitly set forth the rules
    governing who and under what circumstances a "nedder" or vow can
    (and in some cases should) be absolved.
    
    Also, this mechanism known as "medder" should not in any way, shape,
    or form be confused with contracts or other valid means (written
    or verbal) through which a person obligates himself.
    
    Getting back to the original query with regard to Kol Nidre, there
    is a very ineteresting essay which was compiled by Pinhas Peli in
    "Al Hateshava" (On Repenetance), which is a group of essays based
    on lectures given annually by Rabbi Joseph B. Soloveitchik during
    the ten days of repentance on themes dealing with repentance, which
    attemptes to demonstrate the similarities between the concept of
    "Hatart Nedarim" and the way in which G-d forgives our sins. I believe
    that within this essay there is at least some implicit referrence
    to Kol Nidre.
    
    I know that Rabbi Soloveitchik, in keeping with this basic theme,
    insisted that the "Chazan", while reciting all the prayers of the
    entire "Yom Kippur" day, be accompanied by two other men who would
    stand along side the "Chazan". This was representation of the three
    men required to form a minimal "Bais Din" (court).
    
    Cb. 

The only time that the Kol Nidrei service ever moves me
is when I think of something totally unrelated to it.
What is interesting to me is the fact that the solemnity
of the occasion and the haunting (Ashkenazi) melody really
DO move me greatly... when I just ignore the words.