Did Bloch compose Kol Nidre?

The Talmud (Nedarim 23b) says, "Who wished to cancel his vows of a whole year should arise on Rosh Hashanah and announce, 'All vows that I will pledge in the coming year shall be annulled.'" There is, in fact, a ritual for this that is supposed to take place the day before Rosh Hashana (because one does not do such chores on a holy day), known as Hatarat Nedarim (Cancelling of Vows), wherein the individual presents himself before a tribunal of three and recites a Hebrew formula, very different from that of Kol Nidrei, asking for annulment of every vow or pledge or prohibition that he swore "while I was awake or dreaming", "whether they were matters relating to money, or to the body, or to the soul".... And the tribunal responds by reciting three times, "May everything be permitted you, may everything be forgiven you, may everything be allowed you. There does not exist any vow, oath, ... or curse. But there does exist pardon, forgiveness, and atonement."

So, from a time before the composition of Kol Nidrei there was a corresponding ritual intended for Rosh Hashana. It is believed that Kol Nidrei was added to the liturgy of Yom Kippur, ten days after Rosh Hashana, because that service is much more solemn, because the Day of atonement is entirely attuned to the theme of repentance and remorse, and because (despite the great importance of Rosh Hashana) Yom Kippur services are better attended, and perhaps because Yom Kippur itself is once referred to as Rosh Hashana in Scripture (Ezekiel 40:1). Such reasons were enumerated by, among others, Asher ben Jehiel (early 14th century).

20 There may be an additional reason—perhaps the annulment of vows was moved to, or repeated at, the commencement of the Day of Atonement in order to minimize the risk that new vows would be made in the short interval between the repudiation of vows in Kol Nidre and the service of Atonement. An important alteration in the wording of the Kol Nidre was made by Rashi's son-in-law, Rabbi Meir ben Samuel (early 12th century), who changed the original phrase "from the last Day of Atonement until this one" to "from this Day of Atonement until the next". Thus the dispensation was not a posteriori, and concerned with unfulfilled obligations of the past year, but a priori and having reference to vows one might not be able to fulfill or might forget to observe during the ensuing year.

Meir ben Samuel likewise added the words "we do repent of them all", since real repentance is a condition of dispensation.