The practice of kaparot likely began among the Jews of Babylonia. It is mentioned in Jewish writings from the 9th century and was widespread by the 10th century. Though rabbis at the time condemned the practice, Rabbi Moses Isserles approved it and as a result kaparot became a custom in some Jewish communities. Among the rabbis who objected to kaparot were the Ramban and Rabbi Joseph Karo, both well-known Jewish sages. In his Shulchan Arukh, Rabbi Karo wrote of kaparot: "The custom of kaparot... is a practice that ought to be prevented."
Kaparot can be performed anytime between Rosh Hashanah and Yom Kippur, but most often takes place the day before Yom Kippur. Men use a rooster, while women use a hen. The ritual begins by reciting verses from the bible and then the rooster or hen is whirled above the individual's head three times while the following words are recited: "This is my substitute, my vicarious offering, my atonement. The rooster or hen shall meet death, but I shall enjoy a long, pleasant life of peace." After these words are said the chicken is slaughtered and either eaten by the person who performed the ritual or given to the poor. Because kaparot is a controversial custom, in modern times, those who practice kaparot will often substitute money wrapped in white cloth for the chicken. The same biblical verses are recited, and then the money is swung about the head three times as with the chicken. At the conclusion of the ceremony the money is given to charity.
Rivka Yibarov, a graphic designer, posted on the new page under the slogan: Tza'ar Ba'alei Chain Hu Lo Hidur Mitzvah, or: avoiding cruelty to animals is not beautification of a mitzvah. There are several pictures of roosters with clever and funny captions, all designed to bring attention to the custom, and to encourage eliminating it in this form.
Yibarov and her partner in this initiative, Elena Aims, say their target population consists of the religious and Haredi ones and therefore they do not challenge the custom itself. Their arguments are based on legitimate halachic opinions. For example, they explain that avoiding animal cruelty is an important Mitzvah while kaparot is only a custom. Trying not to create antagonism to the campaign, they use both quotes as well as video clips of Rabbis who share their view. For example: "What is common to Rabbi Aviner, Rabbi Hayim David Halevi and Rabbi Kaduri (all well known rabbis in Israel)?! They all recommend performing kaparot with money because of the mitzvah of preventing cruelty against animals."
While, as I mentioned before, some Rabbinic authorities refute the custom altogether, Yibarov and Aims claim kaparot as a concept is a beautiful custom and similar to many others. They also added a link to a Chabbad website that enables the donation of the kaparot money "without leaving the house".
They also explain that this is a private campaign that is not supported by any of the funds for Jewish pluralism or liberalism. They add that we should pity the animals even in the case of an ancient and popular costume since there's another way to maintain it. Especially during this time of the year, just like we want compassion extended to us, so we should show compassion for all living creatures.
I doubt if anyone in our shul is considering using a rooster for kaparot this year, but in case you are, please check the facebook page.
Nevertheless, this custom reminds me of rituals that seem no longer relevant or that do not sit well with our practices as people, living in the western world during the 21st century. While some practices like kaparot are easy to settle, modernize, or solve, others are more challenging. For example: in the Amidah of every Musaf we ask God to restore the Temple so we can bring the proper sacrifices of the day. Do we really mean that? Does any of us identify with slaughtering animals as a form of service replacing our prayers?!
While some say yes to that question I believe that most would say no. Therefore, we return to the question about why we do not change the text?
I believe that the reason has to do with practicality. We are more concerned with the immediate impact on the life of the rooster rather than the theoretical impact of our rituals at the time of the Messiah. I think that the Rabbis rightly decided to deal with "what we do know" rather than "with what we do not know." For example, there is a debate among the Rabbis whether animal sacrifices will be part of our ritual in the Third Temple. There is no reason to change the text transferred to us from our fathers. We all pray for the rebuilding of the Temple, but the truth is, we have no idea what would happen at that time. In the mean time we are not allowed to make changes. We must trust God to understand, even if we have no idea what we are talking about.
I am looking forward to see you all in shul on Shabbat and would like to take this opportunity to invite you to services as we start to recite Selichot in preparation for Rosh Hashana and Yom Kippur.
Wishing you all a Shabbat Shalom from Stamford,
Cantor Arik Wollheim
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