Because humans have an unquenchable need to find meaning in their actions, every year the Jewish media overflows with attempts to make sense of Kaparos. Many of these articles are poorly researched and filled with shoddy answers and misinformation. They often perpetuate the myths and pseudo-explanations surrounding Kaparos which does little more than provide fodder to the anti-chicken platform. This article will not attempt to answer the main questions, for that you will have to read up on your own. The current objective is to dispel some of those myths.
One favorite among the writers is: The minhag of kaparos is an old and controversial custom in Judaism, dating back to the times of the Gaonim. Controversial. That’s a strong word. Controversial invokes images of angry arguments and flared tempers. Chasidus, Mussar and Zionism were all controversial. Tefillin on Chol Hamoed, the get of Cleve and Shabsai Tzvi — we’ve had our fair share of controversy. But Kaparos? That is something that religious Jews have never fought about.
The minhag of Kaparos is mentioned favorably in hundreds of halacha sources. There is but one Rishon, quoted by the Mechaber, and less than a handful of Acharonim who voiced any opposition. Once the Rama sanctioned the minhag and the Arizal endorsed it there has never been any serious debate on the matter. Chicken Kaparos was practiced in every European country including Lita, Russia and Germany and even more intensely in the Sephardic countries. Over the ages there were scarcely a handful of cities scattered around the world that did not participate. From the Maharil to the Rama, from the Arizal to the Shelah, from the Gra to the Chayei Adom down to the Mishna Berura, all of the poskim upon whom contemporary Ashkenazic and Sefardic customs are based were in favor of the custom.
The anti-chicken campaign often lists the Rambam as opposing the custom. Someone may yet find a hint about Kaparos either pro or anti somewhere in the Rambam’s extensive writings. But to date it hasn’t been discovered. So why do they include him? As one writer put it, the Rambam was rational, Kaparos is irrational, the Rambam [must have been] against Kaparos.
The Chayei Adom takes a beating for his purported position on using money for Kaparos. He is quoted as saying, “it is common to use money that will be destined for charity for Kaparos.” Many writers tout this or similar phrases as proof that money can be used instead of chickens.
It is a pity that none of these writers bothered to check their source. The Chayei Adom (§143:4) dedicates a long passage in which he promotes the use of chickens for Kaparos. In the middle he expresses his annoyance with those who attach superstitious importance to Kaparos, people who believe that Yom Kippur and teshuva could not achieve atonement without some form of Kaparos. Unfortunately, to meet their objective these people would resort to using chickens even where proper shechita was unavailable. The Chayei Adom mocks this group saying that they would be better off copying the ignorant who have the boorish practice (emphasis the authors) of using money rather than stooping to non-kosher slaughter. That’s all he has to say about money for Kaparos — it’s a boorish practice.
The Mishna Berura (§605:2) addresses the issue of below par shechita by paraphrasing the Chayei Adom. “They can wave money over their heads and that will be a merit for them. But, someone who is able and wishes to do [Kaparos] properly should summon the shochet to his house.” The Mishna Berura clearly encouraged the use of chickens for Kaparos. He consoles those who do not have access to proper shechita and must do without Kaparos with the thought that avoiding poor shechita will serve as a zechus on the Yom Hadin. Both the Chayei Adom and the Mishna Berura advocated using chickens.
Please accept the challenge and check the quotes.
The anti-chicken people claim, “waving chickens overhead is darkei haemori because it is senseless and thus forbidden.” The Mishna Berura invokes the concept of darkei haemori—forbidden senseless custom—when explaining the position of the lone Rishon who opposed Kaparos. But, is waving money any more sensical? In fact, this Rishon was against all forms of Kaparos, including and even more so, money. Relative to darkei haemori money is a greater concern than chickens. One key factor in determining if a behavior is forbidden is whether there is a logical explanation why the person should perform the act (See Beis Yosef and Darkei Moshe beginning of Y.D. 178). Chicken Kaparos has a simple and straightforward meaning—watching the chicken die is a terrific incentive to teshuva. Does swinging coins overhead and dropping them into a pushka motivate the same? Someone has yet to provide a rationale for swirling money overhead. Besides, the mention of darkei haemori was to explain the opinion which we don’t pasken like.
Another favorite contention is the tzedaka argument. “If the purpose of Kaparos is to provide for the poor why not give them a dollar instead of a chicken?” If Kaparos were just an antic to raise money for the destitute, then why wave the chicken or money overhead? Do the needy gain more from a dizzy chicken or swirled coins? Chicken Kaparos was never intended as a tzedaka fundraiser, only as a motivator for teshuva. Giving the chickens away is a meritorious method for disposing of dead chickens. Although the idea of donating the used chickens is mentioned in the Tur (§605) and many other Rishonim it was never a universal practice and according to Kaballah is entirely unnecessary (see Kaf Hachaim §605:6).
Furthermore, if the purpose of Kaparos was to aid the poor, then a chicken is a greater help than money. A chicken—or food—is what the poor man really needs. According to the Gemara (Ta’anis 23b and Kesubos 67b) giving food to the poor is a higher form of tzedaka than offering plain money. Food eliminates one step and allows the indigent to benefit from the gift sooner. Money is helpful, but chickens are more so.
Chicken Kaparos is an ancient and universal practice that has survived the test of time. It has never been questioned or controversial. Money for the poor is appreciated, but it’s not of equal value to a chicken.
This year, as you prepare for the Yom Hadin propel yourself to greater teshuva by following in the footsteps of your ancestors and preforming Kaparos the rational way — with a chicken.
About the Author: Avrohom Reit lives in Brooklyn and is the author of the Tekufas Hashana series – halachic works aimed at elucidating everyday mitzvos. Books in the series include: Teka Beshofar – Mastering Shofar Blowing (Feldheim), Zeh Kaporosi – The Custom of Kaparos (Mosaica Press), Lekicha Tama – A Lulav and Esrog Buying Guide (Feldheim) and Chalutz Hana’al – A Concise Overview of the Mitzvah of Chalitza (author).
