Doing Kaparos without a Chicken
The custom of Kaparos is an ancient one. The earliest source that mentions the Minhag of Kaparos is found in the responsa of the Geonim. Rav Sheshna Gaon writes “concerning that which you have asked about the practise to shecht chickens on Erev Yom Kippur…”
In the writings of the Geonim and Rishonim we find differing customs as to when Kaparos was done; customs included Erev Rosh Hahanah, Rosh Hashona day and Erev Yom Kippur. There are also different practises on what was used for the Kapara.
In the times of the Geonim, they would use chickens for Kaparos. Rav Sheshna Gaon wrote two reasons why we use chickens.
The first reason is that they are more commonly found in people’s property than animals. According to this reason, using a chicken is not a specific requirement. And so Rav Sheshna Gaon writes that indeed, the wealthier householders would use rams or other animals with horns. This was to recall the “Ram of Yitzchak”.
But he writes a second reason that implies that we must specifically use a chicken: “we have heard from the early sages that even though an animal is worth more money, one should still use a rooster because it is called a Gever. Gever is also one of the terms used to refer to a man. Therefore, the rooster is an appropriate exchange for man[1].”
According to the Kabbalah of the Ariza”l[2] one should specifically use a chicken. We shecht the Kaparos in the last watch of the night which is a time when there is a revelation of Chessed that is dominant. By shechting the Kaparos to remove its blood, we subdue the forces of Gevurah (related to the word Gever). Based on this reason, the Rebbe explains why even a woman uses a chicken (Tarnegoles) even though the term Gever refers to a man.
The Kabbalistic reason for performing Kaparos can only be achieved with a chicken.
Some write that it is preferable to use a chicken that can be called a Gever[3]. This is once the roosters are old enough to crow[4].
White chickens
The Geonim do not mention that the chickens should be white. The earliest source to mention this is Tanya Rabasi[5]. He writes that we try to find a white chicken to allude to the Posuk “If your sins are like crimson, they shall be whitened like snow.[6]” The Mahari”l[7] records that he would personally try to find a white chicken and this is brought by the Ram”o in Shulchan Aruch.
The Bach[8] writes that the practise of buying white chickens at inflated prices should be nullified. He is concerned that this appears to resemble Darkei Emori – idolatrous practises. The Magen Avraham[9] and Ta”z[10] quote the ruling of the Bach. The Alter Rebbe likewise writes that one should use white if it is readily available, but should not run around to find a white one deliberately.
Yefeh Lev quotes Adnei Paz who justifies the practise because white chickens are plumper and healthier to eat. This was attested by “Rabbi Simcha the expert doctor”. Darkei Emori does not apply to matters pertaining to health.
According to the writings of the Ariza”l one should use a white chicken. In the rulings of the Siddur, which are written according to Kabbalah, the Alter Rebbe simply writes that the Minhag is to shecht a white rooster that is called a Gever.
Other animals
If one does not have any chickens available, the next best preference is to use a different form of live animal.
The Magen Avraham writes that if one does not have a chicken, they may use another living animal. However, they should not take pigeons or turtle doves, so that it should not look like one is offering sacrifices outside of the Beis Hamikdash.
Based on this, the Siddur Yaavetz writes that those who used rams and sheep did so without the approval of the Chachamim, since these species were also used for sacrifices.
Fish
The Magen Avraham[11] writes that one can use other living animals even fish. The source of this is the Levush. The Mateh Efraim quotes this as Yesh Omrim (there are those who say), suggesting that it is preferable to use an animal or bird if one is available.
Plants
Based on responsa of the Geonim, Rashi[12] records the Minhag of using plants for Kaparos. They would make wicker baskets which would be filled with soil. Either 22 or 15 days before Rosh Hashona, they would plant a bean in these baskets for each child in the family[13]. On Erev Rosh Hashona each person would take their seedling and circle it over their head 7 times while saying “this is in place of this, this is my exchange…” The seedling would then be thrown it into the river.
The Magen Avraham quotes the opinion of Rashi of using plants. Mateh Efraim[14] refers to the “Minhag Kadmonim” of using a seedling. It is also mentioned in Aruch Hashulchan[15]. The Alter Rebbe does not record this part of the Magen Avraham referring to the use of plants[16].
Money
Using money in the absence of a chicken is not recorded in the works of the Geonim or Rishonim. It is brought in many Machzorim.
The Chayei Adam[17] writes that there is basis to say that one can circle money over their heads and give it to Tzedakah to the poor. The money should be the equivalent value of a chicken. The Alter Rebbe does not mention the use of money for Kaparos. However, the Nusach for using money is found in some Chabad Machzorim.
Some Acharonim connect the use of money to the Minhag of Pidyon Hakaparos. The practise of giving the Kaparos chickens to the poor may cause them embarrassment. So instead, the Baal Habayis would ‘redeem’ the chicken and give its monetary value to the poor. It is questionable how this is the source for using money as the Kapara itself.
Doing Kaparos through a Shaliach
Where a person cannot access a chicken to perform Kaparos, can they have a Shaliach perform Kaparos with a chicken on their behalf?
This question was asked to the contemporary Poskim in countries where Shechita was banned. We find differing positions in their responses[18];
Some of the arguments raised against performing Kaparos via a Shaliach include;
The main aspect of Kaparos is to contemplate that what is being done to the chicken should really be done to the person themselves. This should humble them and cause them to regret their sins and do Teshuvah. This is not achieved when someone elsewhere does Kaparos and the “main thing would be missing”. Therefore, it is preferable to use money and do Kaparos oneself[19].
When this question was posed to Rav Chaim Kanievsky, it is reported that he responded “does he also do the Aveiros (sins) via a Shaliach?”
Other Poskim write that Kaparos is like a Mitzvah Begufo - a Mitvah that is a personal obligation to fulfill one’s self, such as Tefillin. Therefore, it cannot be done by a Shaliach[20].
Other Poskim permitted Kaparos to be done via a Shaliach. The Kaparos is effective because the Shaliach says “this is the Kaparah for so-and-so”. The verbal statement is the important part, not the circling over one’s head[21].
The Minchas Chinuch[22] writes that one can have someone else say Vidui on their behalf, as long as the one who committed the sins regrets them in their heart. As support he points to the Vidui of the Kohen Gadol on Yom Kippur which was said on behalf of the entire Jewish people. Additionally, one who was Tamei (impure) can send a sin-offering via a Shaliach, even though the Shaliach is reciting the Vidui and not the actual sinner[23].
The same question was asked of the Mishna Halachos[24]. He ruled that Kaparos can indeed be done by a Shaliach. Whilst Kaparos is certainly not a Korban and the Halocha is careful to stress this, it is nonetheless called a Kapara like a Korban and we mimic the four execution methods of the Beis Din on the chicken like a Korban. Therefore, like a Korban, Kaparos may be done via a Shaliach.
He quotes the Sefer Edus Leyisroel of Rabbi Eliyahu Henkin who writes that while doing Kaparos one may say “this is the Kapara for so-and-so” even though they are not present.
Practical solution
Since according to Kabbalah Kaparos must be done with a chicken, if possible, one who cannot do it themselves, should arrange Kaparos to be done by a Shaliach with a chicken. It is possible to argue that the Kabbalistic affect is achieved even when done by a Shaliach without any doubts. There are also many Poskim who write that Kaparos can be done via a Shaliach in all instances.
Addition, in order to fulfill the Halachic aspect of atonement through Kaparos, one must also personally perform Kaparos using money to satisfy the opinion that Kaparos cannot be performed via a Shaliach. The money used for Kaparos should be donated to Tzedakah.
[1] Quoted in Tur Orach Chaim 605
[2] Shaar Hakavanos
[3] Mateh Efraim 605:4
[4] Mekor Chaim
[5] Siman 72
[6] Yishaya 1:18
[7] Hilchos Erev Yom Kippur
[8] Orach Chaim 605
[9] Orach Chaim 605:5
[10] Orach Chaim 605:2
[11] Ibid
[12] Shabbos 81b ד"ה פרפיסא
[13] See Chiddushei Chasam Sofer that this may have been as a protection/Kaparah for children against illness that struck children
[14] 605:4
[15] 605:2
[16] Some understand that by leaving it out, the Alter Rebbe is ‘ruling’ that Kaparos is not done with plants. However, from reading the Alter Rebbe it is not clear that this is his position. The Alter Rebbe writes the Minhag of using chickens and in absence of a chicken if one uses another animal, they should not use a pigeon or bird. He is not listing what may be used and thereby excluding plants.
[17] Klal 144:4
[18] Leaflet Shaalos Uteshuvos Vayishma Moshe Lech Lecha 5780
[19] Rabbi Moshe Klein and Rabbi Shammai Gross
[20] Rabbi Shmuel Eliezer Stern, Rabbi Yaakov Meir Stern
[21] Rabbi Naftali Nossbaum
[22] Mitzvah 364
[23] Response of Rabbi Yitzchak Zilberstein
[24] Shu”t Mishna Halachos Volume 17
In the writings of the Geonim and Rishonim we find differing customs as to when Kaparos was done; customs included Erev Rosh Hahanah, Rosh Hashona day and Erev Yom Kippur. There are also different practises on what was used for the Kapara.
In the times of the Geonim, they would use chickens for Kaparos. Rav Sheshna Gaon wrote two reasons why we use chickens.
The first reason is that they are more commonly found in people’s property than animals. According to this reason, using a chicken is not a specific requirement. And so Rav Sheshna Gaon writes that indeed, the wealthier householders would use rams or other animals with horns. This was to recall the “Ram of Yitzchak”.
But he writes a second reason that implies that we must specifically use a chicken: “we have heard from the early sages that even though an animal is worth more money, one should still use a rooster because it is called a Gever. Gever is also one of the terms used to refer to a man. Therefore, the rooster is an appropriate exchange for man[1].”
According to the Kabbalah of the Ariza”l[2] one should specifically use a chicken. We shecht the Kaparos in the last watch of the night which is a time when there is a revelation of Chessed that is dominant. By shechting the Kaparos to remove its blood, we subdue the forces of Gevurah (related to the word Gever). Based on this reason, the Rebbe explains why even a woman uses a chicken (Tarnegoles) even though the term Gever refers to a man.
The Kabbalistic reason for performing Kaparos can only be achieved with a chicken.
Some write that it is preferable to use a chicken that can be called a Gever[3]. This is once the roosters are old enough to crow[4].
White chickens
The Geonim do not mention that the chickens should be white. The earliest source to mention this is Tanya Rabasi[5]. He writes that we try to find a white chicken to allude to the Posuk “If your sins are like crimson, they shall be whitened like snow.[6]” The Mahari”l[7] records that he would personally try to find a white chicken and this is brought by the Ram”o in Shulchan Aruch.
The Bach[8] writes that the practise of buying white chickens at inflated prices should be nullified. He is concerned that this appears to resemble Darkei Emori – idolatrous practises. The Magen Avraham[9] and Ta”z[10] quote the ruling of the Bach. The Alter Rebbe likewise writes that one should use white if it is readily available, but should not run around to find a white one deliberately.
Yefeh Lev quotes Adnei Paz who justifies the practise because white chickens are plumper and healthier to eat. This was attested by “Rabbi Simcha the expert doctor”. Darkei Emori does not apply to matters pertaining to health.
According to the writings of the Ariza”l one should use a white chicken. In the rulings of the Siddur, which are written according to Kabbalah, the Alter Rebbe simply writes that the Minhag is to shecht a white rooster that is called a Gever.
Other animals
If one does not have any chickens available, the next best preference is to use a different form of live animal.
The Magen Avraham writes that if one does not have a chicken, they may use another living animal. However, they should not take pigeons or turtle doves, so that it should not look like one is offering sacrifices outside of the Beis Hamikdash.
Based on this, the Siddur Yaavetz writes that those who used rams and sheep did so without the approval of the Chachamim, since these species were also used for sacrifices.
Fish
The Magen Avraham[11] writes that one can use other living animals even fish. The source of this is the Levush. The Mateh Efraim quotes this as Yesh Omrim (there are those who say), suggesting that it is preferable to use an animal or bird if one is available.
Plants
Based on responsa of the Geonim, Rashi[12] records the Minhag of using plants for Kaparos. They would make wicker baskets which would be filled with soil. Either 22 or 15 days before Rosh Hashona, they would plant a bean in these baskets for each child in the family[13]. On Erev Rosh Hashona each person would take their seedling and circle it over their head 7 times while saying “this is in place of this, this is my exchange…” The seedling would then be thrown it into the river.
The Magen Avraham quotes the opinion of Rashi of using plants. Mateh Efraim[14] refers to the “Minhag Kadmonim” of using a seedling. It is also mentioned in Aruch Hashulchan[15]. The Alter Rebbe does not record this part of the Magen Avraham referring to the use of plants[16].
Money
Using money in the absence of a chicken is not recorded in the works of the Geonim or Rishonim. It is brought in many Machzorim.
The Chayei Adam[17] writes that there is basis to say that one can circle money over their heads and give it to Tzedakah to the poor. The money should be the equivalent value of a chicken. The Alter Rebbe does not mention the use of money for Kaparos. However, the Nusach for using money is found in some Chabad Machzorim.
Some Acharonim connect the use of money to the Minhag of Pidyon Hakaparos. The practise of giving the Kaparos chickens to the poor may cause them embarrassment. So instead, the Baal Habayis would ‘redeem’ the chicken and give its monetary value to the poor. It is questionable how this is the source for using money as the Kapara itself.
Doing Kaparos through a Shaliach
Where a person cannot access a chicken to perform Kaparos, can they have a Shaliach perform Kaparos with a chicken on their behalf?
This question was asked to the contemporary Poskim in countries where Shechita was banned. We find differing positions in their responses[18];
Some of the arguments raised against performing Kaparos via a Shaliach include;
The main aspect of Kaparos is to contemplate that what is being done to the chicken should really be done to the person themselves. This should humble them and cause them to regret their sins and do Teshuvah. This is not achieved when someone elsewhere does Kaparos and the “main thing would be missing”. Therefore, it is preferable to use money and do Kaparos oneself[19].
When this question was posed to Rav Chaim Kanievsky, it is reported that he responded “does he also do the Aveiros (sins) via a Shaliach?”
Other Poskim write that Kaparos is like a Mitzvah Begufo - a Mitvah that is a personal obligation to fulfill one’s self, such as Tefillin. Therefore, it cannot be done by a Shaliach[20].
Other Poskim permitted Kaparos to be done via a Shaliach. The Kaparos is effective because the Shaliach says “this is the Kaparah for so-and-so”. The verbal statement is the important part, not the circling over one’s head[21].
The Minchas Chinuch[22] writes that one can have someone else say Vidui on their behalf, as long as the one who committed the sins regrets them in their heart. As support he points to the Vidui of the Kohen Gadol on Yom Kippur which was said on behalf of the entire Jewish people. Additionally, one who was Tamei (impure) can send a sin-offering via a Shaliach, even though the Shaliach is reciting the Vidui and not the actual sinner[23].
The same question was asked of the Mishna Halachos[24]. He ruled that Kaparos can indeed be done by a Shaliach. Whilst Kaparos is certainly not a Korban and the Halocha is careful to stress this, it is nonetheless called a Kapara like a Korban and we mimic the four execution methods of the Beis Din on the chicken like a Korban. Therefore, like a Korban, Kaparos may be done via a Shaliach.
He quotes the Sefer Edus Leyisroel of Rabbi Eliyahu Henkin who writes that while doing Kaparos one may say “this is the Kapara for so-and-so” even though they are not present.
Practical solution
Since according to Kabbalah Kaparos must be done with a chicken, if possible, one who cannot do it themselves, should arrange Kaparos to be done by a Shaliach with a chicken. It is possible to argue that the Kabbalistic affect is achieved even when done by a Shaliach without any doubts. There are also many Poskim who write that Kaparos can be done via a Shaliach in all instances.
Addition, in order to fulfill the Halachic aspect of atonement through Kaparos, one must also personally perform Kaparos using money to satisfy the opinion that Kaparos cannot be performed via a Shaliach. The money used for Kaparos should be donated to Tzedakah.
[1] Quoted in Tur Orach Chaim 605
[2] Shaar Hakavanos
[3] Mateh Efraim 605:4
[4] Mekor Chaim
[5] Siman 72
[6] Yishaya 1:18
[7] Hilchos Erev Yom Kippur
[8] Orach Chaim 605
[9] Orach Chaim 605:5
[10] Orach Chaim 605:2
[11] Ibid
[12] Shabbos 81b ד"ה פרפיסא
[13] See Chiddushei Chasam Sofer that this may have been as a protection/Kaparah for children against illness that struck children
[14] 605:4
[15] 605:2
[16] Some understand that by leaving it out, the Alter Rebbe is ‘ruling’ that Kaparos is not done with plants. However, from reading the Alter Rebbe it is not clear that this is his position. The Alter Rebbe writes the Minhag of using chickens and in absence of a chicken if one uses another animal, they should not use a pigeon or bird. He is not listing what may be used and thereby excluding plants.
[17] Klal 144:4
[18] Leaflet Shaalos Uteshuvos Vayishma Moshe Lech Lecha 5780
[19] Rabbi Moshe Klein and Rabbi Shammai Gross
[20] Rabbi Shmuel Eliezer Stern, Rabbi Yaakov Meir Stern
[21] Rabbi Naftali Nossbaum
[22] Mitzvah 364
[23] Response of Rabbi Yitzchak Zilberstein
[24] Shu”t Mishna Halachos Volume 17