THE CUSTOM OF KAPPAROTH

Another frightening custom, called “kapparoth” is practiced in all innocence by the bulk of the Charedi Jewish world on the eve of Yom Kippur. And they have no clue where it comes from. It is a custom that was repeatedly branded by ruling sages of Israel between the 9th and 16th centuries as “the way of the Amorite”, a custom that must be stopped. (This does not mean it was necessarily a tradition from the ancient Amorites; “way of the Amorite” refers to a custom with roots in idolatry.)  Note that I teach this as someone who identifies as Haredi, living comfortably in a Haredi neighborhood. There is nothing hidden about these issues; they are discussed in books studied by all. Consider the teachings of theAHaronim (latter-day sages) on this matter ²:

The following is a quote from commentary of the Beth Yoseph (HaRav Yoseph Karo,zSq”l) on the Tur (written by the grandson of the Rabbenu Asher, “The Rosh”):

יש מקומות שנוהגים לשחוט תרנגול לכפרה וכן יש בתשובת הגאונים המורדכי  ב-מס’ יומא כתב “המנהג הזה וכל מ”שכתוב בסימן זה, הוא בפסקי הראש למס’ יומא” וקצתו למורדכי ומנהג זה כתוב “גם בתשב”ץ וכ’ שם שננוהגים ליקח תרנגול לזכר ותרנגולת לנקבה:  והרשב”א כתב בתשובה בעניין הכפרה שעושין לנערי’ בעי”ה מנהג זה פשוט בערינו אפ על פי ששמעתי מאנשים הגונים מאשכנז שכל ארצם עושים כן.  וגם שמעתי שנשאל רבינו האיי ואמר שכן נהגו עכז’ מנעתי מנהג זה מערינו. וכתוב בא”ח שהרמב”ן אוסרו משום דרכי האמורי.

There are places where they are accustomed to slaughtering a rooster askapparah [an atonement], and there is a responsum of the Gaonim “The Mordekhite” on tractate Yoma… And the Rashb”a wrote in a responsum on the subject of kapparoth that they do it for children in the holy city [or ‘our holy cities’]. This custom is spread out throughout our [Spanish] cities, even though I heard from decent men from Germany that all their land does so [too]. And I also heard that it was asked to Rabbenu Hayye [the Gaon], and he said that “this is how they practiced; even so, I have stopped this custom from our cities.” And it is written in the OraH Hayim that the Ramban [Nachmanides] forbade it because [it is one of] the ways of the Amorite.

Note that Rav Hayye Gaon was such a pillar of ancient tradition, that his rulings reached the Spain of HaRav Shmuel haNaggid, and the students of the Rav YiS’Haq Alfasi (the Ri”f), who sent him their queries. When Rabbenu ha-Rambam only heardfrom sages in the Land of Israel who had seen the t:phillin of Rabbenu Hayye Gaon, he ruled against even his own father’s tradition, the prevailing practice in his times, regarding the preparation of skins for the parchments of tephillin and mezuzoth. In our times today, a noted scholar on the ancient traditions of EreS Yisra’el, HaRav Dawidh Bar Hayim of Makhon Shilo, hails Rabbenu Hayye Gaon as the greatest authority on the pure ancient traditions of EreS Yisrael (the Land of Israel). This Gaon used his power to utterly stop the custom’ of kapparoth in Bavel (Iraq). Likewise,Ramba”n, himself the recognized leader of Spanish Jewry in his day (and quite a mystic and astrologer, I might add) forbade it, declaring it to be an idolatrous custom.

In case Rav Karo’s words still seem a little ‘parve’ (neutral) in the Tur, merely citing various sources, he gives a definitive ruling in the ShulHan ‘Arukh (OraH Hayim, siman tow-resh-heh–705):

מה שנוהגים לעשות כפרה בערב יום כיפורים לשחוט תרנגול על כל בן ולומר עליו פסוקים, יש למנוע המנהג.

What is customarily practiced on the eve of Yom Kippur to slaughter a rooster over every son, and recite verses over it, this custom should be stopped.

There are various later opinions that permit the custom, hailing the custom as ancient and beautiful, claiming it is idolatrous only if done in a particular way.

The mainly Chassidim and Sefaradim (how ironic) who hold on to this custom claim it is not performed as a ‘sacrifice’, but that’s not so simple.  Even in HaRav Moshe Isserles’ gloss on Rav Karo’s words, he explains how one his to lean his hands on the bird, ‘demuth qorban’—for “the appearance of a sacrifice” and after the slaughtering one throws/sprinkles the innards (comparable to the sprinkling of blood). Even the Mishneh Berurah admits that there are those who forbid leaning one’s hands on the bird beforehand, since it has the appearance of offering sacrifices and slaughtering outside the Temple (see the M”B note on 705:8).Other sages who wrote about the importance of the custom in their eyes (such as theAri ha-qadosh) taught that one must intend that he should see the rooster as a replacement for himself; that he is personally worthy of the four death penalties of the Torah. This is, of course, a qawanah (intention) fitting of a sin-offering.Consider Ramban’s powerful argument with RaMBaM over the true purpose and meaning behind sacrifice (I personally find the Ramban’s reasoning here far more convincing):

צוה השם כי כאשר יחטא ויביא קרבן יסמוך ידיו עליו כנגד המעשה, ויתודה בפיו כנגד הדיבור, וישרוף באש הקרב והכליות שהם כלי המחשבה והתאוה, והכרעים כנגד דמו בנפשו כדי שיחשוב אדם בעשותו כל אלה כי חטא לאלהיו בגופו ובנפשו, וראוי לו שישפוך דמו וישרף גופו לולא חסד הבורא שלקח ממנו תמורה וכופר הקרבן הזה שיהא דמו תחת דמו, נפש תחת נפש, וראשי אברי הקרבן כנגד ראשי אבריו… (רמב”ן על ויקרא 1:9, חלק הראשון)

HaShem Commanded that when one sins, he shall bring an offering, lean his hands on it according to his [wicked] deed, and confess orally… in order that man should think in doing all this that he sinned to G-d with his body and soul, and it would be fitting for his blood to be spilled and for his body to be burned—were it not for the kindness of the Creator who took from a substitute and this ransom offering; that it be its blood instead of his blood, a life for a life, and its body parts for his body parts… (Ramba”n on Wayiqra 1:9)

That is true Jewish sacrifice. Now consider the traditional recitation of Kapparoth (taken from the The Complete Artscroll Machzor Yom Kippur, Rabbi Nosson Scherman, Messorah Publications ltd. 1986). The comparison should make practicingKapparoth-swingers very concerned:

זה חליפתי, זה תמורתי, זה כפרתי. זה התרנגול ילך למיתה. [זה הכסף ילך לצדקה.] ואני אכנס ואלך לחיים טובים ארוכים ולשלום.

This is my exchange, this is my substitute, this is my atonement. This rooster will go to its death [this money will go to charity] while I will enter and proceed to a good long life, and to peace.

As we see above, in an attempt to avoid the idolatrous element, many Jews use coins for kapparoth instead of fowl. Many Orthodox Jews, Barukh HaShem, avoid it altogether, and this is the practice of most traditional Yemenite Jews, who never had such a custom to begin with. What upsets me, is how the “commentators” (nos’e kelim) on the page of a modern ShulHan `Arukh—whose aim should be to clarify the words of the sage; not to neutralize them when they conflict with their own customs—will not even allow the warnings of Rav Karo, the Ramba”n and HaRav Hayye Gaon to put a doubt in their heart as to the ‘kashruth’ of their custom.

There are a few rabbinical figures who put forth alternative explanations as to what is the “way of the Amorite”; others don’t even bother—they plainly direct the masses to do kapparoth. Now following idolatrous customs is a severe Torah prohibition, amiSwath lo-tha`aseh (a “don’t do” Commandment). We should all know that even in a case of doubt; regarding a Torah Commandment, we must be strict. Isn’t there room here for a little fear of Heaven?

What great mystical effect can people be having on the Heavenly scales on the eve of the awesome Day of Judgment, swinging chickens or money around people, paying no attention to the warnings of some of the greatest sages of post-Temple history…? I understand their values and priorities to be far away from what they should be. Our history remembers an anointed king of a united Kingdom of Yisra’el who lost his dynasty over a similar blunder:

Rather than slaughter the sheep and cattle of `Amaleq (Amalek) per the Commandment of HaShem through Shemu’el (the prophet Samuel), King Shaul (Saul) spared the best of them to be given up as a sacrifice. In other words, he reasoned that he could serve HaShem by transgressing His commandment,,, How fitting to remember his lesson on the week we read the Commandment to remember `Amaleq… These are the words the prophet answered him: words that should echo in our ears forever (1 Shemu’el 15):

כב וַיֹּאמֶר שְׁמוּאֵל, הַחֵפֶץ לַיהוָה בְּעֹלוֹת וּזְבָחִים, כִּשְׁמֹעַ, בְּקוֹל יְהוָה:  הִנֵּה שְׁמֹעַ מִזֶּבַח טוֹב, לְהַקְשִׁיב מֵחֵלֶב אֵילִים.

22 And Shemuel said: ‘Does HaShem have delight in burnt-offerings and sacrifices, as in the hearkening to the voice of HaShem? Behold, to obey is better than sacrifice, and to hearken than the fat of rams.

Pay attention to the next verse, where we learn that transgressing the laws of sacrifice puts us in the realm of idolatry

כג  כִּי חַטַּאת-קֶסֶם מֶרִי, וְאָוֶן וּתְרָפִים הַפְצַר:  יַעַן, מָאַסְתָּ אֶת-דְּבַר יְהוָה, וַיִּמְאָסְךָ, מִמֶּלֶךְ.  {ס}

23 For rebellion is like the sin of witchcraft, and stubbornness is as idolatry and teraphim. Because you have rejected the word of HaShem, He has also rejected you from being king.’ {S}

Consider how lack of fear for the parameters of proper sacrifice, and failure to obeyHaShem‘s Word spelled the end of Shaul’s throne: Accordingly, our Torah leadership today must fear the end of their own ‘reign’ in our day, and help restore us to the proper path.

A clear line of comparison between Shaul and contemporary Torah leaders is the role of public pressure:

כד  וַיֹּאמֶר שָׁאוּל אֶל-שְׁמוּאֵל חָטָאתִי, כִּי-עָבַרְתִּי אֶת-פִּי-יְהוָה וְאֶת-דְּבָרֶיךָ:  כִּי יָרֵאתִי אֶת-הָעָם, וָאֶשְׁמַע בְּקוֹלָם.

24 And Shaul said to Shemu’el: ‘I have sinned; for I have transgressed the commandment of HaShem, and your words; because I feared the people, and hearkened to their voice.

So too today: the main argument repeated throughout the commentaries that surround the ShulHan `Arukh today, defending kapparoth, is how popularly widespread and old the custom is—as if that should make a difference… as if old-time idolatrous customs, having had centuries to spread across the Jewish world, have preference over modern ones. It is high time someone admits there is at the very least a ‘sapheq issur de’oraitha’ (a doubt regarding a Torah prohibition) and stands up for Torath Moshe against the stream.

However, although HaShem rejected him as king, Shemu’el agreed to honor the king before the people and the elders. How much more so should we show respect for the only Torah leadership there is until the rise of a true Sanhedrin, may it be speedily in our days:

ל וַיֹּאמֶר חָטָאתִי–עַתָּה כַּבְּדֵנִי נָא נֶגֶד זִקְנֵי-עַמִּי, וְנֶגֶד יִשְׂרָאֵל; וְשׁוּב עִמִּי, וְהִשְׁתַּחֲוֵיתִי לַיהוָה אֱלֹהֶיךָ.	30 Then he [Shaul] said: ‘I have sinned; yet honor me now, please, before the elders of my people, and before Yisra’el, and return with me, that I may worship HaShem your G-d.’
לא וַיָּשָׁב שְׁמוּאֵל, אַחֲרֵי שָׁאוּל; וַיִּשְׁתַּחוּ שָׁאוּל, לַיהוָה.  {ס}	31 So Shemu’el returned after Shaul; and Shaul worshipped HaShem. {S}

It is we, the People of Israel, who wickedly demanded a king in order to be like the other nations. HaShem begrudgingly acquiesced. Perhaps if we just begin to clean up house in true teshuvah, to begin the difficult return en masse to authentic Torath Moshe, ready to leave corrupt customs and secular beliefs behind, and demand a king who will remove the bad influence of idolatry on us, who will elevate us to our unique priestly role in the world… A king who will implement the laws of Torah and not fail to wipe out `Amaleq… It might only be then that HaShem will agree, and our mashiaH (messiah-king) will finally be revealed, and the memory of `Amaleq truly wiped out forever.

CONCLUSION

The above are clear examples of how much teshuvah not only we need to do as Jews, but how much Judaism itself must do ‘teshuvah’ to ‘Torath Moshe’, our pure tradition.

For the individual and for the nation, no teshuvah is complete without dedicating ourselves to learning the ‘halakhah’ (Law) properly. It is high time we dedicate ourselves to the study of Mishneh Torah of Rav Moshe ben Maimon in order to fulfill the Law of our Creator, our Father, our King—His unfathomable Oneness.

With Torah Blessings and hope for a safe, healthy year and the defeat of HaShem’s enemies,

Michael Shelomo Bar-Ron, Beith Midrash Ohel Moshe

(A new article based on his articles O”M 32 and O’M 34 of the original Ohel Moshe series)