The Minhag of Kaparos
[א] (Halacha 1185)
The Source of the Minhag
Question: What is the source of the minhag of kaparos?
Answer: The root of this minhag is very ancient, apparently going back to the time of the Talmud1 and it developed in the time of the Geonim2, but there were changes between the periods in the manner of fulfilling the minhag, and in whether it was performed with plant pots or with animals, as follows:
Rav Sheshna Gaon wrote3: 'And regarding what you asked about the fact that we are accustomed to slaughter roosters on Erev Yom Kippur and we do not know the reason for this minhag: if it is as a substitute, what is the difference between a rooster and a domesticated or wild animal? This is certainly a difficulty. One may say that there are two reasons for it. One, that a rooster is more commonly found in a person's house than a domesticated or wild animal; moreover, in our locale there are wealthy people who make rams the substitute and primarily from horned animals, in the likeness of the ram of Yitzchak Avinu; therefore it is not a fixed matter. Furthermore, we have heard from early sages that although there are those who make the substitute with an animal whose value is costly, a rooster is preferred because it is called gever as we say: What is "the call of the gever"? Rav said: the call of the man (gavra); in the house of Rav Sheila they said: the call of the rooster. And a Baraisa was taught in accordance with R' Sheila: one who goes out before the call of the gever, his blood is on his own head. And since it is called gever, it is a substitute for a gever (man) alone, and even so it is effective and beneficial. And thus the agent must hold the rooster and place his hand on the rooster's head, take it and place it on the head of the one being atoned for, and say: This in place of this, and this the exchange for this, this is forgiven for this; and he passes it around him another time, and they say "יושבי חשך וצלמות כו׳" ("Those who sit in darkness and the shadow of death, etc."), "ויוציאה מחשך וצלמות כו׳" ("He brought them out of darkness and the shadow of death, etc."), "אוילים מדרך פשעם כו׳" ("Fools, because of their sinful way, etc."), "כל אוכל תתעב נפשם וגו׳" ("Their soul abhors all food, etc."), "ויצעקו אל ה׳ בצר להם וגו׳" ("Then they cried out to Hashem in their distress, etc."), "ישלח דברו וירפאם" ("He sends His word and heals them"), "יודו לה׳ חסדו וגו׳" ("Let them give thanks to Hashem for His kindness, etc."), "ויחננו ויאמר פדעהו וגו׳" ("Then He is gracious to him and says: Redeem him, etc."), "נפש תחת נפש" ("a life for a life"). And he does it in this order seven times, and afterwards he places his hand on the rooster's head and says: This goes out to death in place of this; and he places his hand on the head of the one being atoned for and says: May you, so-and-so son of so-and-so, enter into life and not die; and he does it in this order three times; and the one being atoned for places his hand on the rooster's head in the form of semichah, leans his hand upon it, and slaughters it immediately — in the form of "slaughtering immediately following semichah."'
And Rav Natronai Gaon wrote4: 'And on the first day of Yom Tov of Rosh Hashanah they slaughter roosters {for} each {and every} one in the house, and they pass them around while alive over each and every member of the household and say: This in place of this, this the exchange for this, this on account of this, this is forgiven for this; this goes out to death {and} may you, so-and-so son of so-and-so, enter into life and not die, and they slaughter it and distribute it to the poor and to orphans, and say: May this be our ransom, and may they be an atonement for us. And sages and householders do so also on Erev Yom Kippur, and some do it with rams and sheep.'
And Rashi wrote5: 'And in the responsa of the Geonim6 I found: that they make baskets of palm fronds and fill them with earth and animal manure, and twenty-two or fifteen days before Rosh Hashanah they make one for each and every little boy and girl in the household, and they plant Egyptian beans or legumes in them, and they call it purpisa, and it sprouts; and on Erev Rosh Hashanah each one takes his own and passes it around his head seven times, and says: This in place of this, and this is my exchange, and this is my substitute, and he throws it into the river'7.
> Thus we have seen from the responsa of the Geonim that there were various minhogim in performing kaparos: some would do it with a rooster, there was a minority who did it with rams; some did it on Rosh Hashanah and some on Erev Yom Kippur; and there were those accustomed to do it on Erev Rosh Hashanah with plant pots.
The minhag of kaparos with a rooster is mentioned in several of the Rishonim, based on the words of the Geonim, as an accepted and customary minhag, as written in Sefer HaOrah8: 'We are accustomed to slaughter a rooster, which is called gever, as a substitute for a gever (man), and thus they do: he holds the rooster and places it on the head of the one being atoned for, and says: This in place of this, this is the exchange of this, this is forgiven for this; and he passes it around him another time, and says "יושבי חושך וצלמות וכו׳" ("Those who sit in darkness and the shadow of death, etc."), "אוילים מדרך פשעם וכו׳" ("Fools, because of their sinful way, etc."), the verse and the psalm, "ויחוננו ויאמר פדעהו מרדת שחת מצאתי כופר" ("Then He is gracious to him and says: Redeem him from descending to the pit; I have found a ransom"); and he does it in this order seven times, and afterwards he places his hand on the rooster's head and says: This goes out to death in place of this; and he places his hand on the head of the one being atoned for and says: May you, so-and-so son of so-and-so, enter into life and not into death; and he does it in order three times, and the one being atoned for places his hand on the rooster's head in the form of semichah, leans his hand upon it, and slaughters it immediately — in the form of "slaughtering immediately following semichah."'
And the Raavyah9 wrote: 'I found in a responsum of the early authorities: That you have charged that we practice divinations .. and that we slaughter roosters on Erev Yom Kippur according to the number of members of the household .. we will answer you on the first first and on the last last. Behold, this divination is good, and most of it is from the foundation of Scripture and the aggados .. We slaughter roosters on Erev Yom Kippur; we do it with good intent. And such is the minhag of all the sages of the land and the householders: they take roosters and hens and pass them around while alive over each and every one, and say: This in place of so-and-so, and this is the exchange [of] so-and-so; this one enters into life and this one enters into death; and they slaughter and distribute among the poor, orphans and widows, so that it be an atonement for our souls. And some sages and householders do so also on Rosh Hashanah. And there are very wealthy people who slaughter rams, sheep and kids in this manner and distribute them to the poor.'
And the Kolbo10 wrote: 'It is customary to perform a kaparah in the order that we will explain. How? They take a rooster, which is called gever, and bring it to an elder, or to a chassid and a person of proper intent, and he takes it and passes it around the head of the one being atoned for three times, and says: This in place of this, this the substitute for this, this the exchange for this; this rooster goes out to death and this so-and-so son of so-and-so enters into life; and he says these verses three times: "אוילים מדרך פשעם וגו׳" ("Fools, because of their sinful way, etc."), "כל אוכל תתעב וגו׳" ("Their soul abhors all food, etc."), "ויצעקו אל ה' וגומר" ("Then they cried out to Hashem, etc."), "ישלח דברו וירפאם וגו׳" ("He sends His word and heals them, etc."), "יודו לה' חסדו וגו׳" ("Let them give thanks to Hashem for His kindness, etc."); and he slaughters the rooster and passes it around the head of the one being atoned for three times, and says: This in place of this, this the substitute for this, this the exchange for this, this in his place, this his substitute, this his exchange; this rooster goes out to death and this so-and-so enters into life and not into death. And each time he passes the rooster around the head of the one being atoned for he says "אם יש עליו מלאך מליץ וגו׳" ("If there be for him an angel, an advocate, etc."); and afterwards they send the rooster to one who has nothing prepared, in order to give tzedakah, in the way of the verse "וצדקה תציל ממות" ("and tzedakah saves from death").'
And some mentioned the minhag mainly with regard to Erev Rosh Hashanah, as written in the Shibbolei HaLeket11: 'And on Erev Rosh Hashanah they slaughter a rooster for each and every one in the house and pass them around while alive over each and every one, and say: This in place of this, this the exchange for this; this goes out to death and so-and-so son of so-and-so enters into life; and they slaughter it and send them to orphans and to the poor, and say: May it be the ransom of our souls and may it be an atonement for us. And sages and householders do so also on Erev Yom Kippur, and some pass around rams and sheep. And all of this is a divination for good; in Tractate Kerisos, first chapter, Abaye said: Now that you have said that an omen is meaningful, a person should make a habit of seeing at the beginning of the year gourd, fenugreek, leeks, beets and dates.'
And so wrote the Tanya Rabbasi12: 'And our minhag is to slaughter on Erev Rosh Hashanah one rooster for every householder. And they search to find a white rooster, based on "אם יהיו חטאיכם כשנים כשלג ילבינו" ("Though your sins be like scarlet, they shall become white as snow").'
And some mentioned that this is the minhag of some places, as the Abudraham wrote13: 'On Erev Yom Kippur it is the practice in some places to slaughter a rooster as a kaparah.'
> Thus we have seen that the minhag of kaparos has a very ancient source, that some did it on Erev Rosh Hashanah and some on Erev Yom Kippur, and the various minhogim as to what it is done with. In the next halacha we will see the words of several of the Rishonim who rejected this minhag.
Notes:
1 See the words of Rashi below, who explained that this is the purpisa mentioned in the Talmud. See also the Mordechai, Yoma, remez 727: 'We learn in the chapter Gid HaNasheh: Rav Chanan of Nehardea visited the house of Rav Kahana in Pum Nahara on Erev Yom Kippur; ravens came and dropped livers and kidneys. He said to him: Take and eat, for nowadays permitted meat is more common. Some bring a proof from there to slaughter kaparos and throw them onto the roof, but it is not much of a proof, for perhaps the ravens took it from a Jewish house and not from the roofs.'↩
2 See Chemdah Genuzah siman 93; Teshuvos HaGeonim - Musafia (Lyck) siman 8. The words of the Geonim are cited by many Rishonim; see below in the words of Rashi and the Raavyah, and see also the Mordechai ibid., Tashbetz Katan siman 125, Rosh, Yoma ch. 8, siman 23↩
3 Shaarei Teshuvah siman 299↩
4 Teshuvos Rav Natronai Gaon - Brody (Ofek), Orach Chaim siman 179↩
5 Shabbos 81b, s.v. "hai parpisa"↩
6 See Teshuvos Rav Natronai Gaon ibid., simanim 395-396↩
7 And see the Chasam Sofer, Shabbos ibid.: 'The Ashkenazic minhag is to do kaparos, as explained in the Shulchan Aruch. And see the Magen Avraham siman 605, end of s.k. 3, who alludes to what is cited in Rashi, Shabbos 81b, in the name of the Geonim. And it seems to me that they would do so so that if, Heaven forbid, the cutting off of his offspring had been decreed, the seed of this pot would be in place of his offspring; and for this reason they plant it in the name of each little boy and girl in the household, since askara is the death of young children, may the Merciful One save us. And we say in the chapter Eilu Na'aros: one who has become liable to strangulation either drowns in a river or dies of sarouchi, that is askara, Heaven forfend; therefore he throws it into the river, which is in place of askara, and thereby atonement will be made for him and his children, and they will live.'↩
8 Part 1 [95], Hilchos Yom Kippur↩
9 Part 2, Tractate Rosh Hashanah, siman 547↩
10 Siman 68; see also Orchos Chaim part 1, Laws of Erev Yom Kippur, os 1↩
11 Seder Rosh Hashanah siman 283↩
12 Siman 72↩
13 Seder Tefillas Yom Kippur↩
[ב] (Halacha 1186)
Opposition to the Minhag
In the previous halacha we saw the ancient source of the minhag of kaparos.
Question: Was this minhag agreed upon by all of our Rishonim?
Answer: The Orchos Chaim wrote1: 'All of Israel are accustomed on Erev Yom Kippur to perform a kaparah in this order: they take a rooster, which is called gever .. and the Ramban, of blessed memory, forbids this minhag because of the ways of the Emori'.
And the Rashba2 wrote: 'To the sage R' Yaakov bar Machir. Master, you wrote that you saw what I responded regarding the kaparah that is done for youths on Erev Yom Kippur, and that I forbade it, and it pleased you. And you add further to say that it is close to saying that the slaughter is invalid, for this is like one who slaughters for the sake of his chatas offering. I found this minhag widespread in our city together with other things they would practice similar to this: they would slaughter an old rooster as an atonement for a newborn boy, cut off its head, and hang the head with its feathers at the entrance of the house together with garlic, and many follies which appeared in my eyes as the ways of the Emori, and I pressed hard against this; and by the kindness of the Most High my words were heeded, and nothing at all remained in our city of all this and of things like these. This although I heard from very worthy people from Ashkenaz who sit with us in the beis midrash that all the Rabbonim of their land do so on Erev Yom Kippur and slaughter geese and roosters as an atonement. I also heard that Rabbeinu Hai Gaon, of blessed memory, was asked and said that so they practiced. Nevertheless, I prevented this minhag from our city. In any case, one does not see grounds to invalidate the slaughter, for they invalidated only one who slaughters for the sake of something vowed or pledged, and specifically unblemished animals but not blemished ones, because anyone who sees knows that this is not specifically for the sake of an olah or for the sake of a shelamim, but mere idle talk. Therefore I wrote in my book, Sefer Toras HaBayis, that one who slaughters roosters or geese for the sake of any one of these, their slaughter is valid, because all know that none of these are fit to be offered as a korban.'
The Meiri3 also wrote that there were those who rejected this minhag, but at the end of his words he explains that there is a reason for the minhag: 'Another minhag that elders practiced on this day, which requires examination, is this: the children bring roosters before them, and they slaughter them and recite verses over them, almost as if they redeem the sanctity of the child onto the rooster, as if the child were hekdesh or maaser sheni whose sanctity they wish to redeem onto the rooster; and they exchange and substitute this for this, until they come round to the end result of their words: that this rooster departs to death and that one departs to life, and this minhag spread among our nation until it was fixed in the order of the machzorim like the text of the viduy of Yom Kippur itself, without our knowing any root or foundation for this matter in the Talmud at all; and not only that, but many stumbled in it by doing so in the manner of divination and omen, until some Geonim already protested against this minhag, and many disputed the practice and were not heeded, because most of the Geonim relied on letting the world conduct itself according to its custom in this matter like the matter of what they said regarding kraksas4, "Now that you have said that an omen is meaningful, a person should see kraksas at the beginning of the year," as we explained in its place. In my opinion, they meant by this that the intent of the minhag is only to arouse a person's heart and make him tremble, so that he sees himself as if he and his household were liable to Hashem on account of his sins, and that if he returns to Hashem with all his heart, Hashem will turn the curse into a blessing for him and tear up his verdict through the completeness of his teshuvah. And this is why it was part of the minhag that close to this they would increase in tzedakah, sending portions to the poor together with those roosters, each according to the gift of his hand. And on this basis, in my opinion, they instituted in it verses that point to this: "ויצעקו אל ה' בצר להם וממצוקותיהם יצילם" ("Then they cried out to Hashem in their distress; He saved them from their troubles"), "ישלח דברו וירפאם וגו׳" ("He sends His word and heals them, etc."), "ויחננו ויאמר פדעהו וגו׳" ("Then He is gracious to him and says: Redeem him, etc."), and other verses that point to a likeness of this concept; and their intent in reciting these verses was that people should not err and imagine the matter to be by way of divination, Heaven forbid, as I wrote regarding kraksas, And I found in the words of the Geonim a matter similar to this, which also indicates that the essence of the minhag is to remember, and that the living should take to heart matters that will bring him to fear of Hashem; and that is what the Geonim wrote, that the essence of this minhag was with a horned ram, but afterwards the minhag spread with roosters, whether because it is found readily available in the house, or because it is called gever in the language of the Sages, as they of blessed memory said: What is "the call of the gever"? R' Sheila said: the call of the rooster; and it was fitting in their view for arousing the idea of substitution, life for life, through the shared name; but the essence of the minhag was with a ram, on account of what happened to Yitzchak Avinu, that it was the will of Hashem to save him and set a ram in his place, so that they would remember thereby the matter of the Akeidah, which we intend to remember constantly in these days, as we wrote, until by remembering it we are aroused to the bounds of the love of Hashem and the fear of Him, how far they reach, as we have already set forth. It seems that in these ways one ought to understand those who uphold the minhag, and would that their hearts be thus, to fear the honored and awesome Hashem and to take up the minhogim in the fitting and desired way, not in an unintentional way, and not as a mitzvah performed by rote.'
The Beis Yosef5 cited the minhag of kaparos and concluded with the aforementioned words of the Rashba and the Ramban.
And the Rema wrote in Darkei Moshe6: 'However, the widespread minhag in all these lands is to do it'.
The masters of Kabbalah as well wrote that one should practice this minhag, as R' Chaim Vital7 wrote regarding the conduct of the Arizal8: 'The minhag of the kaparah, the minhag mentioned in the books of the Geonim — my teacher, of blessed memory, was very careful to fulfill it and he would take one white rooster for each of the male members of the household and one white hen for each of the female members of the household; therefore for a pregnant woman one slaughters on her behalf, out of doubt, two: one rooster, a male, in case it is a male, and one hen, a female, in case the child is a female, and another hen for the woman herself; thus there are three fowl, two females and one male, for every pregnant woman. And the time of its slaughter is on the night of Erev Yom Kippur at the last watch, before dawn, after Selichos; and the secret of the matter is to subdue the forces of judgment.'
> Thus we have seen that there were Rishonim who rejected the minhag of kaparos, and the Beis Yosef cited them; however, the Rema wrote that the minhag is to do so, and so the Arizal practiced, as the Kabbalists wrote. In the next halacha we will see how it was decided as halacha.
Notes:
1 Part 1, Laws of Erev Yom Kippur, os 1↩
2 Shu"t part 1, siman 395↩
3 Chibbur HaTeshuvah, Meishiv Nefesh, essay 2, ch. 8↩
4 An acronym of the Rosh Hashanah omens 'kara, rubia, karti, silka, tamri' (gourd, fenugreek, leeks, beets, dates)↩
5 Orach Chaim siman 605↩
6 Os 5↩
7 Shaar HaKavanos, in the introduction to Yom Kippur. And so it is in Pri Etz Chaim, Shaar 27, ch. 1. And in the Shelah, Tractate Yoma↩
8 In Chemdas Yamim, Yom Kippur ch. 1, os 11-12, he wrote: 'Men of valor who fear G-d should follow the minhag of the vasikin, to slaughter kaparos for themselves and for the souls of the members of their household at the last watch of Erev Yom Kippur after Selichos, and one should not prevent this minhag. And what angered the Ramban, who said to prevent it because of the ways of the Emori, was on account of those who throw the innards on the roofs, and the birds come and eat them; for certainly in this matter he was rightly angered. However, regarding the kaparah itself, the ways of the Emori do not apply, for this is our way, to make atonement for our souls like the other korbanos, the chataos and ashamos; and therefore it is good that they be white, based on "אם יהיו חטאיכם כשנים כשלג ילבינו" ("Though your sins be like scarlet, they shall become white as snow"). And Rabbeinu the Arizal, may his memory be for life in the World to Come, also wrote that it is a minhag of the vasikin to slaughter according to the count of the people in the house, a male for a male and a female for a female.'↩
[ג] (Halacha 1187)
As for the halacha, the Mechaber wrote1: 'What people are accustomed to do as a kaparah on Erev Yom Kippur, slaughtering a rooster for each male child and reciting verses over it — one should prevent the minhag'.
[It should be noted that in the Shulchan Aruch every siman has a heading, and it is explained in the words of the Shach2 that Rabbi Yosef Karo also wrote the headings: 'And also from the language of the Mechaber, in what he noted at the beginning of the siman regarding what the siman discusses ..'.
And in the first editions of the Shulchan Aruch, which were printed by Rabbi Yosef Karo himself, the heading of the siman read: 'The minhag of kaparos on Erev Yom Kippur is a minhag of foolishness'.
However, from the Amsterdam printing of the year 5468 onward these words were omitted, and Rabbi Avraham Yosef Shlomo Graziani wrote in his glosses on the Shulchan Aruch3: 'And I heard from the sages of the generation, of blessed memory, and especially from the gaon, the wonder of the generation, our teacher HaRav Nesanel Trabot, zatzal, that these words are not from the great Rav, the wonder of his generation, our teacher HaRav Rabbi Yosef Karo, zatzal, but rather the words of a certain student who wrote so when he was assisting the aforementioned Rav in writing the general rules of the laws of this book, the Shulchan Aruch, for each and every siman; and that so he received from his teachers with certainty'.
Similarly, Rabbi Shimshon Morpurgo wrote4: 'And I call heaven and earth to witness for me how, in the days of my youth, when I was covering myself in the dust of the feet of the gaon of Israel, our teacher HaRav R' Shmuel Aboab, may his memory be for life in the World to Come, I heard from him that the words noted in the Shulchan Aruch Orach Chaim before siman 605, "The minhag of kaparos on Erev Yom Kippur is a minhag of foolishness" — he had a tradition that they are not the words of the Mahari Karo, but the words of those who arranged the simanim and the indexes and the proof is that the Mechaber wrote in the body of the text only "one should prevent the minhag," and did not mock it; and in the Beis Yosef, after citing the responsum of the Geonim and the rulings of the Rosh and the Tashbetz who upheld it, he concluded with the responsum of the Rashba, of blessed memory, who, although he heard from worthy people from Ashkenaz that all the Rabbonim of their land do so, and also heard that Rabbeinu Hai was asked and said that so they practiced, nevertheless prevented the minhag; and on account of this he too ruled in his pure Shulchan that one should prevent the minhag, and no more. It is not in the manner of Rabbeinu HaMashbir, of blessed memory, to call the minhag of the Rabbonim of Ashkenaz and of Rabbeinu Hai, the Rosh and the Tashbetz a minhag of foolishness.'
Going even further, Rabbi Yitzchak HaLevi Valle wrote in his glosses on the Shulchan Aruch5: '"The minhag of kaparos on Erev Yom Kippur is a minhag of foolishness" — this is not from the words of Rabbeinu, of blessed memory; rather the printer put it in on his own. So we received from the son of the very printer who first printed the Shulchan Aruch. And blessed is the Merciful One who exacted his punishment from him in this world, for his grandson was a fool'6].
And so wrote the Pri Chadash7: 'In any case, there is no doubt that it is proper to abolish the minhag because of concern for the ways of the Emori, and it is written "תמים תהיה עם ה' אלהיך" ("You shall be wholehearted with Hashem your G-d").'
But the Rema wrote there in his gloss: 'Some of the Geonim wrote of this minhag, and so did many of the Acharonim, and so is the practice in all these lands, and one should not change it, for it is a minhag of the vasikin'.
And the Magen Avraham wrote8: 'Some of the Geonim. And so wrote the Arizal in the Kavanos, according to Kabbalah, and the Shelah; the Arizal slaughtered at the last watch after Selichos, for then mercy prevails (Shelah).'
And so wrote the Alter Rebbe9: 'It is the practice in these lands to take on Erev Yom Kippur a rooster as a kaparah for a male and a hen for a female, and they say over it: This is my exchange, this is my substitute, this is my atonement, etc. (the initials spell חת״ך), this being the Name that apportions life to every living being; and he passes it around his head and says "בני אדם כו'" ("Children of man, etc."), and they do so three times.'
And in the Siddur he wrote: 'On Erev Yom Kippur it is the minhag to slaughter a white rooster, which is called gever, and they slaughter it at the morning watch after Selichos, for then the thread of chesed prevails in the world; and we slaughter it to subdue the gevuros, and we draw out its blood in order to sweeten it; and it is called kaparah, like the se'ir hamishtale'ach.'
> Thus, according to the Mechaber and the Pri Chadash one should not practice the minhag of kaparos; on the other hand, according to the Rema, the Kabbalists and the Alter Rebbe, one must practice the minhag of kaparos.
In practice, the Sephardic poskim also wrote that their minhag too is to perform the minhag of kaparos [and some noted that this is because of the words of the Arizal], as written in Shulchan Gavoah10: 'And so is our minhag, to perform these kaparos'. And likewise many of the Sephardic poskim wrote the order of kaparos, as explained in the Ben Ish Chai11, and by HaGaon R' Chaim Palagi in Moed LeChol Chai12.
And the Kaf HaChaim wrote13: 'And so they practice in these lands, etc. and so the Sephardim practice'.
And so wrote HaGaon R' Ovadia Yosef14: 'Nevertheless, this minhag has already spread among the Sephardim and the communities of the East as well'.
> Thus, the minhag of performing kaparos with a rooster on Erev Yom Kippur, whose roots go back to the period of the Geonim, was accepted by Israel, and both Ashkenazim and Sephardim practice it [except for Yemenites].
Notes:
1 Shulchan Aruch Orach Chaim siman 605, se'if 1↩
2 Choshen Mishpat siman 386, s.k. 4↩
3 See Yosef Bechiri p. 373↩
4 Shu"t Shemesh Tzedakah siman 23↩
5 See also Shu"t Lehoros Nosson vol. 13, siman 41, and Shu"t Binyan Av vol. 7, siman 71↩
6 Orach Chaim ibid.↩
7 S.k. 1↩
8 Ibid., se'if 1↩
9 Ibid., s.k. 5↩
10 Year 1, Vayeilech 2-4↩
11 Ch. 15, 46-47↩
12 Ibid., s.k. 8↩
13 Shu"t Yechaveh Daas vol. 2, siman 71. See also Yalkut Yosef, Moadim, Order of Erev Yom Kippur and the Minhag of Kaparos, halacha 4↩
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