I did Kaporos yesterday. I want to know if there is an Inyan at all of doing it again by Ashmores Haboker?
In my specific situation, a Jew will for sure not eat since the only person who is available doesn’t have Hoda’ah (even though he learned and Shechted many chickens kosher, but never finished)?
Answer:
No need to do Kaporos again in this case.
Sources:
The Alter Rebbe in his Shulchan Aruch (605:1) writes that the Minhag is to do Kaporos on Erev Yom Kippur, (no mention of Ashmores Haboker). In the Siddur, the Alter Rebbe brings the importance of doing Kaparos at Ashmores Haboker. The Mishna Berurah (605:1) writes that it is good to do the kapparos at Ashmaros Haboker.
The Alter Rebbe also writes in his Shulchan Aruch (605:4) that the custom is to give the chicken meat to the poor to eat.
Although there is a logic to argue that one should do Kaporos even if it will certainly not be eaten, especially based on Kabbalistic reasons for Kaporos, however in the event that one has a) already did Kaporos and b) the slaughter is lacking Kabbalah or Hoda’ah, it does not justify to slaughter a chicken to go to waste, which can be a serious concern of Bal Tashchis, an Issur D’oireisa (Alter Rebbe vol. 6 Shmiras Guf 14).
(Also, the potential inyan according to kabalah of doing Kapporos even without it being eaten is to achieve shchita. If the shchitah is potentially not valid, it’s not called shchitah as it’s a neveilah. However, this presumably won’t apply since he kearned hilchos shchitah. )
Additionally, the main component of Kaporos to “think that all that is being done to the chicken is fit that it should of happened on …” has already been accomplished.
Finally, the Mishna Berurah ibid writes that in a place where the Shochtim (who have Kabbalah and Hoda’ah) will be extra weary on Erev Yom Kipur and could possibly not Shecht proper (not checking the knife well enough or fatigue), it is better to Shecht during the Aseres Yimei Teshuva than on Erev Yom Kippur. How much more so in a case where the Shochet is not authorized to shecht where there is a concern of his Shechita not being a kosher one. Arguably, the case of the Mishnah Berurah is different as there is a Michshol that someone will eat it, whereas in this case no one is eating it, it still doesn’t make sense to do so. In some ways, the fact that Kaporos are not eaten are more grounds not to do it, as mentioned.
There are also Shaalos about the Bracha in this case. See Pri Mgadim YD 19.Aruch Hashulchan ibid. 2. Yechaveh Daas 6:50.
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