Animal rights group files lawsuit comparing Kapporos ritual to Wuhan "wet markets," linking it to COVID19

As readers of this blog know, I oppose using chickens for the  kapporos ritual, and have been outspoken on this issue for years. But I also oppose using antisemitic tropes to get publicity in the fight against it. 

This year, the Alliance to End Chickens as Kaporos has sunk to a new low.  They have re-opened a lawsuit from 2018 opposing the ritual, now linking it to COVID19. 

When I first heard about this, I assumed they were referring to social distancing and the danger of gathering in large crowds.  A concern I would agree with. But the Alliance takes it a step further, evoking, however unintentionally, an old trope about Jews being the source of plagues and diseases. This I must condemn as tone-deaf and dangerous.

 In their lawsuit, they compare pop-up kapporos centers to "wet markets" in Wuhan, China, where it is believed COVID19 mutated, and implying the same thing can happen with Hasidic Jews slaughtering chickens in New York.

This theme been picked up by animal rights groups all over the internet, resulting in posts like this tweet:

The implication here, as I read this post, is that COVID19 will jump from humans to chickens, mutate there, then jump back to humans in a more virulent form and wipe out New York City.  Not only is this an irresponsible, inflammatory scare tactic, it is scientifically impossible. Chickens do not get COVID19. The pop-up kapporos centers may be messy and cruel, but they are not incubators for a new form of coronavirus.  (Chickens can, however, give you a case of salmonella, which is why the CDC recommends not kissing or snuggling them.)

COVID19 is a mammalian virus, believed to have originated in wild bats that were being sold as food.  Isolated cases have been reported of cats and dogs getting COVID19 from humans, including a tiger in Central Park Zoo, but birds, including chickens, cannot carry or transmit it. 

The Chinese in Wuhan might eat bats, but Hasidic Jews do not, nor do they eat other kinds of wild "bush meat."  The chickens used at kaporos centers come from the very same commercial sources as the chicken sold in your local grocery.  Unless you are a vegetarian, you probably have some in your freezer. 

There is a very big difference between handling domestic species that humans have interacted with for centuries, and "wet markets" selling wild-captured exotic species with possible viruses against which humans have no resistance. 

Nevertheless, the animal rights groups are now using #wetmarket in their Tweets and posts, purposely causing kapporos to turn up in searches about COVID19 and primitive meat markets in Wuhan and elsewhere.  Making such a comparison at this point in time, when people are already panicked and angry, is bound to have negative consequences. Especially since the people involved are Jews, a group that has been falsely accused of spreading diseases in the past.

There are already antisemitic memes online, linking Jews with plagues, like this sign seen at a recent white supremacist protest. Conspiracy theories blame George Soros,  the Jewish billionaire who is everybody's scapegoat. QAnon claims the Democrats worship Satan, another accusation sometimes leveled at Jews. Adding fuel to this fire is a bad idea. 

Rina Deich, a founding member of the Alliance, has tried to assure me in a text conversation that their intent was not to say that COVID19 will mutate in chickens. Rather, they are referring to crowds of people gathering in the unsanitary conditions, where some sort of new mutation of viruses in chickens might happen. In her words to me:

 "There is a toxicologist who has spent hours with the lawyer discussing the potential dangers of kaporos, especially the way it is practiced. Just because it hasn't happened yet does not mean that in the right conditions it wouldn't happen. It's a distinct possibility."

Just because it hasn't happened doesn't mean it can't?  I suppose that is true of just about anything.  Hard to disprove a negative, they say.  

But even if this unnamed toxicologist is right, and some other virus in chickens could mutate, linking kapporos and COVID19 in a publicity stunt right now is still irresponsible. And publicity stunt it is. The first thing the Alliance did was send out a press release. Whatever their original intent, it has now gone viral.  And not everybody is making fine distinctions between Wuhan bush meat and chickens in New York.  Just read the headlines.

Deich tried to reassure me that, "When we are interviewed by the media, if we handle it the correct way, it should not fuel anti-semitism. In fact, people seeing that Jews are opposed to this practice takes away their ammunition."

Brave words. And if Deich does the interviews, it might well be true, although I doubt whether antisemites will care if Jews protest it or not.  However, if Karen Davis, their primary spokesperson, is the one giving those interviews, I do not trust it will be handled "in the correct way."  She has a bad record for saying insensitive things about Hasidic Jews, a culture she does not like or respect. (Read more on that.)

As of this writing, it is not even clear if the judge will re-open the case, which was denied back in 2018. But that doesn't really matter, because the Alliance already got what they wanted: lots of free publicity.  They have also set the stage, come October, for the public to see Orthodox Jews as a bunch of dangerous, disease-ridden people spreading the Plague.  They didn't intend it that way, but there are always unintended consequences.  I only hope it does not result in violence against the community like it did in the past, heaven forbid, when Jews were burned at the stake for supposedly causing the Black Plague. 

As I said at the beginning of this article,  I oppose the use of chickens in this ritual. I would love to see it shut down forever.  I encourage my fellow Hasidim to avoid these gatherings, not because of chickens who don't carry COVID19, but because of people who do. At the same time, I cannot, and will not, endorse this latest mutation of the anti-kapporos campaign.

Kapporos Protests: Reflections on a New Approach

Note from the Editor: As readers of this blog know, I was a founding member of the Alliance to End Chickens as Kaporos in 2010, but broke with the organization in 2014 over what I saw as disrespect of Hasidism and Hasidic culture on the part of Karen Davis, who was their primary spokesperson at the time.  In the past year, however, some members of that organization have re-evaluated their aggressive approach (which, quite frankly, was not working) and decided to try using love and compassion instead.  In this guest column,  Rina Deych, also a founding member of the Alliance, describes what they did in the fall of 2018, and how it was received by the Orthodox and Hasidic Jewish communities in New York. (Rabbi Gershom)

* * * * *

Kaporos Protests: Reflections on a New Approach

Guest Column by Rina Deych

Since 2010, the Alliance to End Chickens as Kaporos has been protesting the use of chickens in the custom of Kaporos (background info here.)  Although at times we did get into some great discussions with practitioners, interactions were often angry and contentious.   Last year, for the first time, we partnered with The Save Movement and Jewish Veg, and our approach was very different.

Compassion instead of anger

Author Rina Deych (left)
and Anita Krajnc 

Anita Krajnc, co-founder of The Save Movement, met with a group of us to promote a love-based initiative inspired by the writings of Leo Tolstoy.  It was a truly eye-(and heart)-opening experience to hear her speak.  She encouraged us to have love and respect for practitioners and to approach them from a place of compassion.

It made me remember a conversation I’d had with a friend who insisted that if she were brought up in a community that used chickens in the ritual she would “know” they were suffering and she’d refuse to do it.  I told her at the time (and mentioned when I spoke at our meeting) that no one can say that for sure.  I explained (to her, at the time, and later to the group) that if one is indoctrinated from birth to believe (or ignore) certain things, it’s very hard to change – especially when one lives in a community that reinforces those things. Therefore, difficult as it is, we need to feel compassion for these people.

Teaching a how to properly
hold a chicken by supporting
her body

Last Kaporos, we visited groups in Boro Park, Williamsburg and Crown Heights, Brooklyn, where the ritual was being performed.  Activists opened crates and gave food and water to as many chickens as they could reach.  Sadly, that wasn’t many, because they are so tightly crammed into crates that are stacked several high and many across.

A more positive response

I noticed almost immediately that the practitioners’ reactions to us were completely different than in previous years.  Children gathered around, wide-eyed with curiosity and both kids and adults were asking us questions.

Chickens drinking water
offered by protesters

Sage Max of Jewish Veg gave out flyers with historic information supporting the use of money (instead of chickens) in the ritual. There were activists showing practitioners the correct way to hold a chicken (under and around his or her body, instead of by their fragile wings).  One butcher (some of the rituals occur outside of butcher shops) with a long white beard came over to me and showed me that he was giving the birds challah (bread) soaked in water.  I was touched by his compassion and thanked him.

There were some angry words from practitioners, but we tried our best to respond to them with kindness.  This is what I call putting water on the fire.  In previous years, some of us have thrown gasoline on it… not intentionally, but in response to seeing the chickens suffering.   That approach was counterproductive and did not help the chickens.

Continuing postive outreach

This year, we plan to continue our feeding, watering, and outreach efforts.  We planted many seeds of compassion and this Kaporos we plan to water them.  I thank Rabbi Gershom for his wonderful book Kapporos Then and Now, which I have given to rabbis and some key members of the community to inspire them to use money, instead of chickens.  It has been an invaluable tool in helping to spread compassion.

Rina Deych
Founding Member
Alliance to End Chickens as Kaporos


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"Hasidic Man Speaks Out Against Mass Animal Sacrifice Kaporos" -- a video of last year's actions, produced by Donny Moss of  Their Turn. Note especially the outspoken young Hasidic man at the beginning of the video, who is protesting the custom.  It is important to remember that not all Orthodox Jews do this ceremony.


Also check out this well-written article by Donny Moss, about how the footage of the Hasidic man in the video came about, behind the scenes discussions with Hasidim who disapprove of using chickens, etc.  Very well-balanced, informative, and accurate.

For practical suggestions on organizing effective protests and other actions you can take, see Rabbi Gershom's activist manual online here. 

For more on Rabbi Gershom's Book, Kapporos Then and Now: Toward a More Compassionate Tradition, click here, where you can read a synopsis by the author and order copies at a discount.

The Sukkot Super-moon eclipse of 2015

The first night of Sukkot (Feast of Booths) always falls on the full moon of the Hebrew month of Tishri.  This year it was not only a full moon, it was a super-moon, because the moon's orbit brought it closer to Earth than usual.  But even more special, it was also a total eclipse where I live.  All of which made this a Sukkot night to remember.

My wife Caryl and I began eating in the Sukkah around 7:30, when the eclipse was just beginning.  We could see the moon through the natural branches on the Sukkah roof, but after the meal we decided to move our chairs outside for a better view.  The sky was not perfectly clear.  There were clouds moving across the sky, which sometimes obscured the moon.  Each time it appeared through a hole in the clouds, it looked a bit different as the eclipse progressed.  This added to the mystique, I think.

The night itself was perfect.  Not too cold, yet cool enough to be comfortable.  One interesting thing we noticed was that during totality, there were no mosquitoes.  Do they become less active in total darkness?  Normally the bugs are most active at dawn and dusk in the twilight.  As the eclipse came out of totality, there were again a few mosquitoes buzzing around us.  An interesting phenomenon.

 Sitting there together under the eclipse light was a romantic experience for Caryl and me, and we began talking about how long it had been since we had simply sat together in quiet sharing.  Watching the eclipse became a calm, gentle meditation for both of us.

We stayed outside the whole 3.5+ hours it lasted here in Sandstone, MN.  We could not take any photos because that is forbidden on a Jewish holy day, but the beautiful images of the experience are forever saved in our hearts.

Blood Moon was beautiful on the morning before Sukkot starts, 5775

Tonight the Festival of Sukkot (booths) begins.  Because the Jewish calendar is lunar, Sukkot always begins on a full moon.   So nothing unusual about that.  What was special this year was the beautiful "blood moon" eclipse this morning (October 8, 2014).  It reached totality at 5:55 AM here in Minnesota, and is currently trending all over the Net.  In some places, people gathered for "blood moon parties" to watch and enjoy it.  That would have been fun, but out here in rural Minnesota, it was a solitary experience for me.

Here on our little hobby farm, I was up at 4 AM cooking food for the Festival so that I could use the daylight hours to finish setting up my sukkah booth.   The local news stations were covering the eclipse, so every half hour or so there was a live update during the weather report.

Just before totality, I went outside to take a look.  The sky was clear but the trees were in the way, so I had to walk out to the road to get a good view.  (We have a much better view of the sky in the east, where I often take wonderful dawn photos.  But this time around, the eclipse was happening as the moon was setting in the west, where we have a windbreak of trees and bushes.)

We live out of town on a dirt road with zero traffic this time of night, so I could stand there moon gazing, but it was also pretty cold  -- in the mid 30s -- so I didn't stay out long.  In fact, it was so chilly that there were no crickets chirping.  Nor were there any other nature sounds.  The wind, which had been blowing hard the last few days, was now still.  No traffic sounds, either -- even the freeway, which I can sometimes faintly hear at night if a noisy truck goes by, was silent.

Then, for some reason known only to himself, one of my roosters crowed.

According to an old superstition, a rooster crowing at night is a bad omen.  So is a blood moon in some cultures.  So a blood moon and a rooster crowing at the same time -- oy vey, is that a double whammy?

Hardly.  I'm not superstitious.  I see these things as natural phenomena, period.   One of my favorite stories is the one about the Jewish archer in the Roman army who asked why they had stopped marching.  His commanding officer pointed to a certain bird in a tree and said that it was an omen telling them to stop.  Whereupon the archer shot the bird and said, "That bird could not even protect itself from my arrow, so how can it protect an army?"  (Sad that the bird had to die, but the point was made:  Looking for omens in natural events is not a Jewish practice.)

Returning to the eclipse, I did take time to make the brochah (blessing) osseh ma-asseh bereshit -- praising "The One (God) Who creates the works of Creation" -- that Jews are supposed to say upon seeing a wonder of nature.  It may not be an omen, but it is a wonderful thing to look at.

My wife, who has difficulty walking and some balance problems when walking in the dark, opted to stay inside.  So I downloaded this beautiful photo on space.com taken in Nebraska by John W. Johnson of the Virtual Telescope Project.  I set it up as the desktop wallpaper on the computer, where we can both enjoy it today, as we continue to prepare for the holiday tonight.

Peace and blessings! 

On Kapporos: The Baal Shem Tov did it with a chicken, so why do you tell me not to?

As has been my custom for the past few years, I am writing my annual essay against using chickens for kapporos, the atonement ceremony before Yom Kippur.  My previous articles dealt mostly with the history and philosophy behind the ceremony, directed at activists who were planning protests and/or educating themselves about the history and philosophy behind this practice.  This time around, I am going to address my fellow Orthodox Jews from within our own tradition.  (Although, of course, everyone else is welcome to read it as well.)

When I suggest to fellow Hasidim that we should no longer use chickens for kapporos, the most common answer I get is this:

"The Holy Ari did it with a chicken; the Baal Shem Tov did it with a chicken; the Rebbe did it with a chicken -- and weren't they holy people?  So why do you say it is wrong now?"

The 7th Lubavitcher Rebbe
making kapporos

My vegan friends would probably reply that killing a chicken is cruel, period, and that our ancestors were a bunch of barbarians for ever doing it in the first place.  However, that is not an answer that would satisfy us as religious Jews.  In fact, it is downright counterproductive, sometimes even antisemitic.  I believe our sages and ancestors were holy people, who were in tune with God and would never be intentionally cruel to animals.  So my Torah-based answer to the question is this:

Yes it is true that many of our greatest rabbis and teachers did kapporos with a chicken.  But they also treated the chickens with care and respect.  

They understood that chickens are living beings with feelings.   It is said that when the Holy Baal Shem Tov, founder of Hasidism, sharpened his knife, he moistened the stone with his own tears.  (Shivchei Ha-Besht) Our religion acknowledges that Eden was vegetarian, and that in an ideal world, this is what we would all be.  But this world is not Eden.  Eating meat was a necessity in Old Russia and Ukraine in the 1700s.  Before the days of year-round fresh veggies flown in from everywhere, being a healthy vegetarian was virtually impossible in northern climates.  So the Torah does permit slaughter.  But the Baal Shem Tov at least felt deep sadness that something had to die in order for the people to live.

  

Now look around you at the kapporos centers.  Is anybody weeping for the deaths of the chickens like the Holy Baal Shem Tov did?  

Probably not.  I have been laughed at and ridiculed by fellow Hasidim for saying that chickens have feelings.  One heckler even asked, "Do you really think chickens are smart enough to know what is happening to them?"  Yes, I do.  Modern research shows that chickens have an intelligence level at least as high as that of a three or four year old child.  Think about that next time you see a pre-schooler or bounce your own child on your knee.  That child is certainly aware enough to suffer pain, hunger, and fear of death.  And so is a chicken.  The Baal Shem Tov understood this.  His modern followers do not.

Yes, it is also true that the Holy Ari also did it with a chicken back in the 1500s.  But he, too, was sensitive to the suffering of animals.  Consider the following story: 

It happened one day in Sfat, Israel, that Rabbi Isaac Luria, the great kabbalist known as the Holy Ari (Ari-Hakodesh), ordered one of his students to leave him immediately.  The student felt terrible.  What sin had he committed to deserve this?  All that day he wept and prayed to G-d that his sins should not keep him banished from his Rebbe’s presence.

The next morning he came to the Holy Ari and begged to be told what wrong he had done.  The Holy Ari said,” It is because of your chickens.  Three days now they have been without food.  They cried out to HaShem and because of this, you have been under a ban (karet) from Heaven.  Now, if you promise to feed your chickens even before your morning prayers, I will loosen the ban on you.”  The student promised to do so, and the ban was lifted.  (From Shivchei Ha-Ari)

From this we learn how much HaShem our Creator, Who “has compassion for all the creatures,” cares about the suffering of chickens.  The student’s sin was tzaar baalei chayyim, cruelty to animals.  The cries of those starving chickens were canceling out his Torah learning and banning his prayers from reaching Heaven.

 

Now, stop and listen to the voices of all the hungry, thirsty chickens at the kapporos centers. 

Those are NOT the sounds of happy birds, they are NOT singing in joy at "helping us do a mitzvah," as some people have been taught to believe. You are hearing the anguished cries that chickens make when they are in fear and pain.   Last year (2013) thousands of chickens in New York kapporos centers died of thirst and hunger during a prolonged heat wave.  In previous years, chickens that were not sold by the eve of Yom Kippur were abandoned in warehouses.  There they spent our most holy day of repentance slowly dying of neglect.  Again, recall the story of the Ari and the chickens above.  How is this any different?

Are those sad cries rising to Heaven and canceling out your Torah and mitzvot, Heaven forbid?   Even worse, are they canceling out the prayers of the whole Jewish community?  

This is a very serious question.  We are taught in kabbalah that when we use the things of this world -- mineral, vegetable, or animal -- for serving God, then we elevate the Holy Sparks (netzotzot) within those things and effect a tikkun olam -- a repair of the universe.   This is a classic Hasidic teaching,  we find it in the writings of all our Rebbes, starting with the Baal Shem Tov himself.

But the reverse is also true:  If we do not use the material world with holiness and respect, the sparks are not raised, and we drag the world down.   Rebbe Nachman of Breslov said that if shechitah (kosher slaughter) is not performed correctly and with the proper kavannah (focused intention), then the sparks are not elevated, and we absorb negativity (klippot) from the life-force of the animal.  (See Likutei Moharan #37).

Combined with the story of the Ari above, I interpret this to mean not only the actual moment of slaughter must be proper, but also how the chickens are treated beforehand.  I am pretty sure that Rebbe Nachman would not have approved of using today's abused, starving chickens.

So we must indeed ask ourselves:  Is the mistreatment of chickens at today's kapporos centers elevating sparks, or is it blocking our prayers from reaching Heaven?

Portrait of Rabbi Israel ben Eliezer,
the Baal Shem Tov

There are many Hasidic stories about how prayers were being blocked from rising upward, usually due to some sin blocking the way.  The Baal Shem Tov himself once refused to enter a synagogue because it was so full of such prayers that there was no room for him to go in.  He said, "Those prayers are all dead prayers. They have no strength to fly to heaven. They are crushed, they lie one on top of the other, the house is filled with them." (Meyer Levin, Classic Hasidic Tales) 

So:  Would the Baal Shem Tov be able to enter today's kapporos centers?  Or would his entry be blocked by dead prayers that do not rise upward to Heaven?

Today we have hardened our hearts to the suffering of God’s creatures.  Kapporos chickens are crammed into small cages, shipped for miles in open trucks, stacked for days in hot warehouses without any food or water, then handled roughly like cheap  merchandise.  People stand around gossiping, while they carelessly hold the chickens by the wings as if they were nothing but shopping bags.  Dangling them this way is very painful for the bird, and can result in torn muscles and ligaments in the wings, because a chicken's wings are not strong enough to support its body weight.

This gross disrespect for living things is NOT the way our ancestors held chickens in the past.  All of the old drawings I have seen show the chickens being held upright by the legs, or supporting the body with their hands, as the Lubavitcher Rebbe is doing in the picture above.  This dangling them by the wings is a modern cruelty learned, most likely, from the factory farm industry.  (I have seen gentile farmers doing this.)

Such cruelty does not elevate the Holy Sparks!   It drags us down into sin.  You cannot commit a sin to do a mitzvah! 

Or a minhag, for that matter.  Any validity the ceremony might have had in the past is canceled out by the cruelty to the chickens in modern times.  Precisely because of how the chickens are transported and sold nowadays, many rabbis recommend using money instead. 

In addition, there is the issue of waste.  In the past, people often gave their kapporos chicken to a poor family as tsedakah (charity). This charity was part of the kapporos ritual, it completed the tikkun. 

"Repentence, prayer, and charity avert the evil decree."

Bags of dead kapporos chickens in
garbage truck, 2013

But today, the chickens often end up in the garbage. The reasons often given is that there is no time to kasher them properly, or that they were somehow injured or damaged and not kosher to begin with. Think about that.  In the past, families would take their slaughtered chickens home, to pluck and kasher them for the pre-Yom Kippur meal.  But in this day of shrink-wrapped meats, few people do that themselves anymore.  So the chickens are simply tossed into garbage cans.

That violates the prohibition against needlessly wasting something  (bal tashchit).  Last year, under several news articles about how these chickens were ending up in the city dump, there were numerous comments asking:  "Why didn't they give them to the homeless shelters?  Or the local soup lines?"  Such blatant waste of food while people go hungry is a shanda, a public disgrace that reflects badly on the Jewish people.  Here there are people going hungry, and we throw the chickens in the dump?  Where is the holiness in that?

Sickly, injured chickens crammed in a
cage, waiting to be used for kapporos.
These are not the happy free-range
chickens our ancestors used.

Even in the days of the sacrifices in the Holy Temple, the meat was never just thrown away.  On the contrary.  It was holy, and had to be eaten as a sacred meal in a place that was ritually purified.   And because the sacrifices had to be perfect specimens without any blemishes, the animals were no doubt treated very well before the sacrifice -- not like the factory-farmed, miserable, starving kapporos chickens of today.

As our Sages teach us, the world is like a set of scales.  Every good deed tips the world to the side of good, and every sin tips it to the side of evil, heaven forbid.   

Is the cruelty in today's kapporos centers canceling out our prayers on Yom Kippur?  Is it adding to the burden of sin in the world?

Again, these are serious questions.  Giving money to charity instead of using a chicken eliminates all these questions of cruelty and kashrut. You can avoid absorbing negative klippah energy into your life and that of your family.  You can be sure that the monetary value of the chicken really is going to the poor and not to the city dump.  You can be more certain that your prayers are not being blocked from rising to Heaven.  You can be sure you are making a real tikkun -- the act of charity that averts the evil decree -- and not contributing to the burden of sin in the world.

For all these reasons,  I feel it is time for us to stop using chickens for kapporos and give money instead.  

May you have an easy fast, and may you be sealed for a good new year!

*  *  *

I have written a condensed one-page printable version of this article, suitable for a flyer or small poster.   Download the PDF here.   Feel free to print and hand it out, adding your own local contact info at the bottom.

See also: Kapporos Chickens don't Sing! -- my 2013 article on the misconceptions about chickens that you may hear at kapporos centers, etc.

*  *  *

To learn more about this issue, get my new book, just out on June 4:  Kapporos Then and Now: Toward a More Compassionate Tradition available on Lulu.com.  Neither a vegetarian manifesto nor a "Torah-True" religious tract, I approach the issue as a combination of theologian, cultural anthropologist, and participatory journalist, offering numerous reasons why using money is a better option today -- but also critiquing both sides for both their strong and weak points.  WARNING:  Whether you are for or against using chickens as Kapporos, this book requires an open mind to read. 

Kapporos protests: What works and what doesn't

I have given considerable thought in the past few days about what works and what doesn't in the anti-kapporos protests.   As someone who is both a Hasidic Jew and an opponent of using chickens for kapporos, I'd like to offer some thoughts to fellow activists on how to be more effective in the future.

Hasidim viewing the anti-kapporos truck in Brooklyn, September 2013
(Photo copyright by Linda Obuchoska, used with permission.)

To being with, we need to remember that even among "the Orthodox," only a small minority do this ceremony with chickens.  There are over a million Jews in New York City, and, according to recent polls, 40% of them identify as Hasidic or Orthodox.  So even if 20,000 chickens were sacrificed, that is only 5% of the Orthodox community.  It is important to keep this statistic in mind, and not paint all religious Jews with the same angry brush.

In the same vein, not all of these guys are rabbis, either, even if they do have beards and dress in black.  This is standard dress for all Hasidic males, even total ignoramuses. Wearing the clothes is no guarantee of sainthood!  So please, unless you actually know that a particular person really is a rabbi, don't refer to him as such in your articles and blogs.  In many cases, the smart-alecks mouthing off across the barricades may be no more than teenagers acting out -- and every community has those!  (In some news photos they don't even have beards yet, proof positive that they are still youngsters.)  Not that I approve of profanity or sexist remarks, but it is usually not "the rabbis" making them.  And the guy slaughtering the chickens is probably not a rabbi, either -- just a butcher trained in kosher slaughtering.

So please, see the people as individuals, not a bunch of negative stereotypes, even if they do all look alike to you.   (If you saw me walking down the street and did not know I'm a vegetarian activist, what would you assume?)

Now on to the actual protests.  The video sound truck and matching posters used by the group in New York was a great idea -- very eye-catching  and educational, raising questions without insulting the Jewish community.   Putting up posters is a very common way to make statements in the Orthodox Jewish world -- in Jerusalem, the walls are covered with them.   In this video on YouTube and the photos on this page, you can see Hasidim stopping to look and read the posters as they scrolled by on the sides and back of the truck (Unfortunately, the sound in the video is not so good, so  I recommend viewing it in mute.)

Anti-kapporos truck in Brooklyn, September 2013
(Photo copyright by Linda Obuchoska, used with permission.)

On the other hand, out in Los Angeles there were signs calling it "murder," and comparing it with the Holocaust that I (and other Jews) found offensive.   Nor were the Jews at the kapporos centers completely innocent  of bad behavior either -- there were reports of Hasidic men making sexist remarks to women protesters and accusations of antisemitism on both sides.  (Read this post by a LA protester.)  All of which goes to show that shouting insults across the barricades is not a very effective way to change anybody's mind.

So let's take a look at what works and what does not, to improve effectiveness for next year.

If we look at the statements of rabbis who have said to use money instead of chickens, not one of them has called it "murder" or compared it with the Holocaust.   

In Jewish law, the word "murder" applies only to humans.  That may be specie-ist in your eyes, but it is the cultural reality.  If you call it "murder" this is heard as equating the life of a person to that of a chicken in a derogatory way.  Ditto for calling it a "holocaust" or a "genocide."  Judaism has laws against animal cruelty, but "murder" is not one of them.  Using that term only creates hostility to our message.

Not one of the anti-kapporos rabbis has said it is morally wrong to kill a chicken, either.  In fact, not all of them are even  vegetarians -- as for example, the CEO of the Orthodox Union, which certifies kosher meats, but who nevertheless said his org does not endorse kapporos with chickens.   So most of these rabbis probably eat meat, yet many have recently issued statements urging people to use money instead of chickens -- indicating that one does not have to be vegan to oppose this particular ceremony.

Here are some recent examples of statements by major rabbis:

The renowned Haredi kabbalist Rabbi Yitzchak Kadouri (died in 2006) writes that one should abstain from using chickens for kapparot due to “the cruelty to animals, which is prohibited by the Torah, and kashrut problems.”

Rabbi Shlomo Zalman Auerbach (1910-1995), a leading authority on Jewish law and head of the Kol Torah yeshiva in Jerusalem, also stopped using animals for kapparot, giving charity instead.

In 2010, Rabbi Steven Weil, CEO of the Orthodox Union of Rabbis in New York City, told the Alliance that the OU opposes using chickens as Kapporos due to the ritual’s “insensitivity” to the birds and the lack of historical foundation.

This poster of me and my rooster, Big Bird,
was featured on the truck and carried
at the protest in New York

 Rabbi Shlomo Aviner, Head of Jerusalem’s Yeshivat Ateret Cohanim, stated on video in 2010 that due to the animal cruelty, “It is recommended that one should conduct the atonement ceremony with money.”

Rabbi David Rosen, International Director of Interreligious Affairs for the American Jewish Congress and Former Chief Rabbi of Ireland, wrote: “Those who wish to fulfill this custom can do so fully by using money.”

Rabbi Shlomo Segal, Rabbi of Beth Shalom of Kings Bay in Brooklyn, states: “The pain caused to the chickens in the process of performing Kapparot is absolutely unnecessary.  Giving money is a more humane method."

In September 2013, the newly-elected Ashkenazi chief rabbi of Israel, David Lau, warned kapparot organizers that the failure to treat animals decently is a violation of religious law.

All of these rabbinic authorities have cited the cruelty and suffering of the birds under modern conditions as a violation of tsaar baalei chayim (the prohibition against cruelty to animals).  That is the most acceptable argument among Orthodox Jews according to Jewish law.  

We should take a cue from that and discourage people from using the words "murder" and "holocaust," and focus instead on the issue of cruelty in the ceremony as it is being practiced today.  (I do not mind the word "torture," though -- I use it myself.)  Remember:  the goal is to stop the use of chickens, so whatever argument works best is what we should use.

I know that vegans and other animal rights activists believe that slaughter of any kind has always been cruel, and they may be right.  But if protesters take this "all or nothing" approach, they get into the very sticky issue of whether the Torah itself is cruel because it allows meat-eating.  And if you say that, then Orthodox Jews will shut down and the dialogue is ended.  People will say things like, "Moses ate meat -- do you think you are better than Moses?  Do you think you are better than the Lubavitcher Rebbe,"  etc.  (I've actually had this argument used on me regarding vegetarianism.)

No rabbi is going to outrightly forbid slaughter or meat-eating, because the Torah permits it, and it is axiomatic that you cannot "forbid the permitted."  However, every person is free to choose for him or herself whether or not to eat meat or, in this case, use chickens in the ceremony.

So everyone in the "End Chickens as Kapporos" movement needs to stop and ask themselves:  Which is more important, to be politically correct in the vegan world, or to be effective in the Hasidic world where the ceremony is being practiced?

This why I have taken the approach of saying that the suffering of kapporos chickens under modern conditions cancels out any good the ceremony might have had in past centuries.    I often tell the story from the classic text, Shicvchei Ha-Ari, about how the great 16th-century kabbalist, Rabbi Isaac Luria, told a student that he had lost his place in the World to Come (Jewish equivalent of going to hell) for failing to feed and water his chickens properly.  The cries of those suffering chickens were canceling out all the prayers and Torah learning of that student.  I then point out that I believe the same thing is happening today with kapporos chickens, that the suffering cancels out the prayers.

This way, I do not condemn people's ancestors for having done it with chickens in the past.   I do not condemn Moses for eating meat or the Hasidic Rebbes (who are much more than a rabbi -- a Rebbe is regarded as a saint, somewhat like a guru) for having done it with chickens.  And I NEVER talk about how "customs can be changed" -- that is a secular approach that will be rejected as assimilationist heresy.  Assimilating into the secular world is seen as the greatest threat to modern Jewish survival.  Nor do I use satire with rubber chickens and such, because this is interpreted as antisemites ridiculing the Jews.

Instead, I focus on how you cannot commit a sin in order to do a mitzvah.  (And yes, they do regard this as a mitzvah.  In the Jewish world, a custom (minhag) often takes on the authority of law within specific communities.)  I also focus on the idea of voluntarily choosing not to use a chicken -- even though it is permitted by Jewish law -- as a personal khumra, an extra strictness that one voluntarily takes upon oneself.   Within the Hasidic world, taking on extra khumras as a personal discipline is acceptable -- even admirable! -- behavior that allows a person to make a humane choice without demanding that we "forbid the permitted."

Of course, these arguments take a lot more inter-cultural education and understanding than simply shouting "meat is murder."   It means being able to step into the other culture and respectfully dialogue from within its own worldview, even if you do not agree with it.  It means treating the "other side" with respect, even if you yourself are being reviled by them -- and perhaps remembering the prayer of St. Francis of Assisi:  "Make me an instrument of Your peace: Where there is hatred, let me sow love."  A stance that Gandhi would also agree with.  Nonviolence is not only physical, it is verbal as well.

So once again, we need to ask ourselves:  What works and what doesn't?

To learn how you can be effective in this campaign, get my new book, just out on June 4:  Kapporos Then and Now: Toward a More Compassionate Tradition available on Lulu.com.  Neither a vegetarian manifesto nor a "Torah-True" religious tract, I approach the issue as a combination of theologian, cultural anthropologist, and participatory journalist, offering numerous reasons why using money is a better option today -- but also critiquing both sides for both their strong and weak points.  WARNING:  Whether you are for or against using chickens as Kapporos, this book requires an open mind to read. 

See also "Kapporos Chickens Don't Sing!" -- another article by me, explaining some of the kabbalistic and cultural contexts of Hasidic beliefs that you need to understand in order to be more effective in your dialogues with Orthodox Jews.  One of the basic premises of any campaign is to know your target audience.  So please, take the time to educate yourself.

UPDATE 2014:  I have written a one-page handout directed at Hasidim on the issue of not using chicken for kapporos.  No, it is not vegan or even vegetarian , but it is not directed at vegetarians, it is intended for Hasidim and argues from within the context of Hasidic thought.  Download the PDF here.   Feel free to print and hand it out, adding your own local contact info at the bottom.

See also:  The Baal Shem Tov did it with a chicken, so why are you telling me not to? -- my answer to that question (which I frequently get from my fellow Hasidim).

Kapporot: Use money, let the chickens live!

Yom Kippur, the Day of Atonement, is coming soon, and with it comes a ceremony called kapparot or kapporos, in which a chicken is sometimes slaughtered just before the holy day.  Although traditionally the chicken was then given to a poor family as charity, nowadays this is not necessarily what happens to it.  According to this September 3, 2013 article in the Jewish Journal, today's kapparot chickens are often thrown in the garbage after the ceremony.  This, to me, is a complete waste of both animal life and potential food, which violates the principle of bahl tashchit -- "You shall not destroy."  People are being told that their kapparot chicken is going to charity when, in fact, it often ends up in the city dump.

This is one reason why I advocate giving money to charity instead of slaughtering a chicken.  Giving money is a time-honored custom and a perfectly acceptable substitute.  Plus you know it is really going to do some good for someone.

This year, in connection with the Alliance to End Chickens as Kapporos, I appear on this poster with my pet rooster, Big Bird.  (Apologies to Sesame Street, but he is big and he is yellow, so it was inevitable my grandson would call him that!)

This same photo also appears in a short one-minute slide show that I narrated, Kapporos: A Heartfelt Plea for Mercy.  (Follow the link to view on YouTube.)  Plus, the same narration was used on a video sound truck displaying the images (as well as others) during demonstrations in New York.  You can see the truck on YouTube, but the sound track is bad -- recommend viewing on mute.)

For taking this stance, I have been called a "self-hating Jew" (and worse) by  cyber-hecklers -- a ridiculous accusation, given my lifelong devotion to Judaism.  Lately it seems that anytime a Jew stands up and voices legitimate criticism of anything Jewish, he or she is labeled "self hating," whatever that is supposed to mean.   I hate neither myself nor my Jewish identity, but I do hate mindless stupidity.   God does not intend for us to blindly follow the crowd like a bunch of lemmings.  There is a long history of debate about kapparot within the Jewish tradition, and I see nothing wrong with continuing that dialogue today.

Scholars and sages much greater than little ol' insignificant me have condemned the use of chickens for kapparot.   Even in the Middle Ages, there were rabbis who condemned it as a pagan superstition.  (For basic background information on the history and meaning of the ceremony itself, see The Custom of Kapparot in the Jewish Tradition , by Dr. Richard Schwartz, Ph.D., and me.)

More recently, numerous Orthodox rabbis have opposed it, including:

In 2010, Rabbi Steven Weil, CEO of the Orthodox Union of Rabbis in New York City, told the Alliance that the OU opposes using chickens as Kaporos due to the ritual’s “insensitivity” to the birds and the lack of historical foundation.

 Rabbi Shlomo Aviner, Head of Jerusalem’s Yeshivat Ateret Cohanim, stated on video in 2010 that due to the animal cruelty, “It is recommended that one should conduct the atonement ceremony with money.”

Rabbi David Rosen, International Director of Interreligious Affairs for the American Jewish Congress and Former Chief Rabbi of Ireland, wrote: “Those who wish to fulfill this custom can do so fully by using money.”

Rabbi Shlomo Segal, Rabbi of Beth Shalom of Kings Bay in Brooklyn, states: “The pain caused to the chickens in the process of performing Kapparot is absolutely unnecessary. Giving money is a more humane method.

I hardly think those rabbis are all "self-hating Jews."  so please, dear reader:  Sp please, dear reader, heed the message and don't shoot the messenger!

As I wrote in a previous article on this blog, the kapparot chicken used to be taken from a local flock and was used for the meal before Yom Kippur, or for breaking the fast afterward.  In this way, one could argue that the soul of the chicken was sanctified by participating in the feast and, in kabbalistic parlance, the "holy sparks were raised."  But how can this still be true if the dead chicken is simply thrown into a plastic bag and hauled away to the dump by the sanitation department -- as has been documented in the Jewish Journal article I cited above.

In addition, people are now cruelly holding the birds by their wings, in a way that was not done in the past and which causes much suffering to the bird.  I might add that the Nazis tortured people in a similar way, by pulling their arms back and suspending them by the elbows.  This torture was called Eine Stunde Baum ("an hour of tree") and it dislocated the shoulders as well ripping the muscles and causing excruciating pain.  I have been told about this torture by Holocaust survivors.  So I ask you:  If such treatment is so painful to a person, then how can you not understand that it is also torture to do this to a live bird?

Let me end with an excerpt from the slide show I helped the Alliance produce:

“Fellow Hasidim... You have been told that holding a chicken by its wings that way will make the bird calm and relaxed. This is not true! The bird is terrified, it is playing dead, the way it does if it is grabbed by a dog or a wolf. It is hoping you will let go so it can escape. Imagine somebody pulling your arms back, then hanging you up by the elbows. You would stop struggling, but you would NOT be calm or relaxed! You would be in terrible fear and pain, the same as these poor chickens are now. Please do not torture a bird this way – this is not a mitzvah, our Torah does not require this, it will not cancel your sins. I beg you, please give money, instead of hurting one of God’s living creatures.”

*  *  *  *  *

Updates:  On Wednesday, September 11, 2013, the weather in New York City hit the high 90s, and was hot enough for thousands of kapporos chickens to die while still stacked in crates.  Clearly these birds are NOT being properly cared for by the people who sell them (at $8.50 per bird or more, BTW.)  Read the new report on this.

You can also hear an interview with Dr. Richard Schwartz, author of Judaism and Vegetarianism, discussing reasons not to use chickens for kapporos on The Tamar Yonah Show -- (Click here.) There's a bunch of announcements and news items first, but hang in there, you'll get to it.  Or just scroll ahead on the status bar.

Chickens as Kapporos --  a video documenting how kapporos chickens  werebeing dumped in the trash on President Street at Kingston Avenue in Crown Heights, Brooklyn, NY on September 12 and 13, 2013.  WARNING:  this is very graphic stuff -- watch at your own risk!   However, it is valuable in that it not only shows the callous way the chickens are being treated, it also documents that they are terrified --that incessant cheeping you hear in the background is the very distinctive call of a frightened chick -- these birds are in no way "relaxed" as some promoters claim.   Read my later article, Kapporos chickens don't sing!

UPDATE 2014:  I have written a one-page handout directed at Hasidim on the issue of not using chicken for kapporos. No, it is not vegan or even vegetarian , but it is not directed at vegetarians, it is intended for Hasidim and argues from within the context of Hasidic thought.  Download the PDF here.   Feel free to print and hand it out.

To learn how you can be effective in this campaign, get my new book, just out on June 4:  Kapporos Then and Now: Toward a More Compassionate Tradition available on Lulu.com.  Neither a vegetarian manifesto nor a "Torah-True" religious tract, I approach the issue as a combination of theologian, cultural anthropologist, and participatory journalist, offering numerous reasons why using money is a better option today -- but also critiquing both sides for both their strong and weak points.  WARNING:  Whether you are for or against using chickens as Kapporos, this book requires an open mind to read. 

Se also:  The Baal Shem Tov did it with a chicken, so why do you tell me not to? -- my answer to this Frequently Asked Question from fellow Hasidim.



  

Bradford G. Wheler brings together art and cats in a PURRR-fect new book

Today is the first of Elul on the Jewish calendar.  It is both the start of the period of introspection leading up to the High Holy Days, and the "New Year for Animals" (see my previous post.)   So I thought this would be a good time to review a new animal art book, CAT SAYINGS: wit & wisdom from the whiskered ones by Bradford G. Wheler.   I savored this book on Shabbat afternoon the way I feel it should always be read, relaxing on the couch with three of my furry-purry feline friends curled up with me.

The book features full-color works by 60 different artists from 9 different countries.  Some are full time professional artists, others are hobbyists, but all share a love of animals and, in a myriad different styles and media, have captured the beauty, mystery, love and whimsy of the cat.  Add to this the wonderful collection of quotes about cats, and you have a book to treasure and savor for years to come.

 A few of my favorite quotes are:

"A black cat crossing your path signifies the animal is going somewhere" -- Groucho Marx

"A kitten is the rosebud in the garden of the animal kingdom" -- Robert Southey

"I care not for a man's religion whose dog and cat are not the better for it" -- Abraham Lincoln

That last quote was a new one to me, and especially precious, because I have been involved in animal welfare for many years, and am currently planning, with my friend and co-writer Richard H. Schwartz, to develop a curriculum resource book for the New Year for Animals. 

As I have written on this blog before, many Jews, especially among the Orthodox, are cut off from nature and animals.  As a community, we suffer from a severe case of "nature deficit disorder," often oblivious to the beauty of God's creation.  And this in spite of the many beautiful Jewish teachings about the humane treatment of animals in the Torah and writings of our Sages -- which, sadly, often go unstudied.  So I agree with Lincoln:  If religion does not teach us to treat our animals better, of what use is it?

And I was not surprised to read that Napoleon, Hitler, and Alexander of Macedonia all hated cats. You just can't order a cat around, they are independent thinkers who can't be dictated to.   As Mark Twain is quoted on page 8:  "Of all God's creatures there is only one that cannot be made the slave of the lash.  That one is the cat.  If man could be crossed with the cat, it would improve man, but it would deteriorate the cat."  I'm not sure if cats are the only independent animal species, but they certainly don't kowtow to humans.

Quite a few of the artists included in this book are also animal activists, many of whom donate part of their proceeds to animal shelters and various wildlife causes. The author has included biographies of all the artists in the back of the book, along with contact info and web addresses where you can view more of their work and, of course, buy it.

I also got a chuckle out of this quote from Ernest Hemmingway:  "One cat just leads to another,"  because we currently have 12 cats and no, I'm not hoarding them.  Several of them are rescues who wandered into our farm when so many homes were foreclosed around here a while back.  I suspect their owners abandoned them and, as my wife would say, I'm a cat magnet.  Some people are horse whisperers,  I'm a cat whisperer.  So we end up with a lot of stray cats who wheedle their way into my heart.  I'll close with this quote from Garrison Keillor, also cited in CAT SAYINGS:  "Cats are intended to teach us that not everything in nature has a function."  Some things just are.

CAT SAYINGS is available from amazon.com (this link benefits this blog) or directly from the publisher at BookCollaborative.com

Toward a modern Jewish New Year for the Animals


Rosh Hashanah, the day that we traditionally celebrate as the Jewish New Year, comes on the first and second days of the month of Tishri on the Hebrew calendar.  But in reality, there are actually four "new years" in Judaism, each serving a different purpose  (based on Talmud, Rosh Hashanah 1a, but arranged in a different order here):

1. The first of Tishri, for the counting of calendar years, Jubilee years, etc.
2. The first of Nissan, for dating the reign of kings and for various legal documents
3. The fifteenth of Shevat, for tithing fruits of trees
4. The first of Elul, for tithing cattle

Only the first of Tishri is a "New Year's Day" in the sense that we now think of it.  The others are more like fiscal years, similar, for example, to how income taxes are due on the 15th of April (in the USA) and not the first of the secular year.

The first of Elul "for tithing cattle" was the cut-off point for determining in which year an animal should be included in the count.  Animals born before that date were tithed in the old year; animals born after that date were tithed in the new year.  Nowadays very few Jews are raising flocks of animals and, since there has not been a Jerusalem Temple since the year 70 C.E. (when the Romans destroyed it), nobody is tithing animals for Temple sacrifices anymore.   Nevertheless, this date remains on the Jewish calendar, although, admittedly, it is not very well known today.

A mother hen on her nest in my yard.
(The white spot by her head is a chick.)
Very few chicks are hatched this
natural way anymore

Recently, there have been suggestions among Jewish animal welfare activists to make the first of Elul, the "Rosh Hashanah for Animals," into a day for focusing on the many teachings in Judaism about the proper treatment of animals.  This would not be the first time that a Jewish holiday got re-defined after the Temple was destroyed.  Shavuot, the "Feast of Weeks," was originally celebrated with processions of people bringing their first-fruits to the Temple.  Today it focuses on receiving the Torah at Mt. Sinai, which also took place on the same date.  Tu B'Shevat, the "New Year for Trees" (#3 in the list above) is now a form of Jewish Earth Day, when people not only plant trees, but also focus on current environmental issues.

In the same way, the New Year for Animals would shift the focus from tithing sacrifices toward learning about how animals are treated on factory farms, comparing that with Jewish teachings about the proper treatment of animals, and making choices about where we get our milk, eggs, and meat -- or maybe even considering vegetarianism as a better alternative.  Given that most Jews today are urban people who rarely, if ever, have contact with farmers or farm animals, I think that developing a modern version of this day would be a great educational opportunity.


Typical ram's horn Shofar

It would also fit with the overall theme of the month of Elul.  Traditionally, we blow the shofar (ram's horn) once each morning during Elul (except on the Sabbath.)  This is to remind us that the High Holy Day season is coming, and that we should "wake up" and take account of our lives in preparation for Rosh Hashanah and Yom Kippur.  Adding the observance of Rosh Hashanah for Animals on the first of Elul would mean that on the very first day of the month leading into the High Holy Day season, we would examine how we are treating God's creatures.  Perhaps we might start with the words of the Baal Shem Tov, founder of Hasidism:

"A worm serves the Creator with all of his intelligence and ability... A person should consider himself and all creatures as comrades in the universe, for we are all created beings whose abilities are God-given."  (Tzava'as Ha Rivash 12)

(See also Richard Schwartz's article, An Audacious Initiative to Restore the Ancient New Year for Animals posted on August 8, 2012 on Tikkun Daily.)

Building my own Sukkah from stuff in the woods

Last week I spent three days building my sukkah, the little booth that Jews erect for the Festival Sukkot.   The sukkah has many meanings.  First of all, it reminds us of the days of wandering in the wilderness with Moses.  It also teaches us that this life is a journey through a world that is not permanent.  And it is a celebration of the harvest, the time when we have gathered in our crops and can enjoy the fruits of our labors.

White pine for shchach --
courtesy of road maintenance!

The basic requirements for building a sukkah are simple:  It must have 3 walls, and the shchach (roof covering) must be made of natural materials cut from the earth.  The sides can be made from anything handy, including the wall of an existing building if you build it against the house or other structure.  However, the location must be open to the sky, not under a tree or other obstruction.

Nowadays you can buy prefab sukkah kits made out of plywood or various other materials in a variety of designs.  However, these are rather pricey and way beyond our tight budget.  Besides, my wife and I are getting a bit old to be hauling heavy plywood panels in and out of the shed each year.  So, I called upon my old Boy Scout skills to lash together a framework of saplings that I cut from the woods on my own land. 

I use nylon twine instead of the old sisal kind, because, although it is harder to tie permanent knots with, it does not rot or stretch, although some kinds will degrade in a couple years from exposure to sunlight.  But for a sukkah it's fine.  Through trial and error, I found that tying it off with a square knot, followed by three overhand knots up tight against the first knot, pretty much keeps the ends from untying.

This creates a rather permanent frame that I leave up after the holiday, making repairs each year as needed.  However, last winter the snow was so unusually heavy, it collapsed the whole thing (read that story), so I had to start over from scratch.  But I can't really complain, because the old sukkah frame had lasted over 10 years.  Still, it is a lot of work to drag all those new poles in from the woods.  Not to mention finding appropriate trees in the first place.

Andy Cat, one of my "helpful"
construction workers who loves string!

Luckily, I had a bit of help from a road maintenance crew.  About two  weeks before I began my sukkah-building project, they came through and cut down a bunch of trees and brush along our road for fire control.  This gave me a set of nice straight maple poles -- all the verticals in the new sukkah frame are made from this free material.  I also got a good supply of white pine branches from trees they trimmed that were overhanging the road.  That, plus prunings from my own white pine that had bent down too low to mow under, gave me enough shchach to cover the sukkah.  Not only was this economical, it was also ecological, because I used materials that would otherwise have gone to waste.  Reduce, Reuse, Recycle!

Here is what the sukkah looked like after I got the basic framework up.  Four cinder blocks help to anchor it in place.   It still needs some more diagonal braces, which I installed after this picture was taken.  (I used a flash at early dawn,  to show up the frame better against the trees in the background.)

Covering the sukkah was a challenge this year, because most of the old sheets and bedspreads I used before were either torn or moldy.  My wife is very allergic to mold, so I had to throw most of it out and start over.   Because Rosh HaShanah had come back-to-back with the Sabbath, and Yom Kippur was on the Sabbath itself this year, I could not take advantage of all those Friday garage sales to find more used cloth.   Not to worry --  I did have a lot of feed sacks and some clear plastic on hand, so I used those instead.  To keep the wind from tearing these rather fragile materials off the frame, I put a strip of corrugated cardboard over the plastic where I was stapling to the wood.   That reinforced it very well.  The cardboard, of course, came from old boxes I got at the grocery.

Here is how the sukkah turned out.  The outside table has a bucket of water for the ritual handwashing, and there is room for more chairs around the card table if needed.  The side table is very handy for setting dishes aside.  Both of the low gray tables, by the way, are ones we already had for flea market sales,  A fourth wall could be added in front, perhaps by hanging a blanket, but that would have prevented me photographing the inside for this blog post.  Besides, we enjoy looking out at the scenery.

Definitely primitive, but functional.  And much closer to what Moses actually used.  He certainly didn't have any plywood on hand.  Then again, he didn't have any plastic, either.  (He probably used animal skins.)   But still, this sukkah did well to evoke the story of wandering in the wilderness.  Spiritually, what I got from this whole project is that we are to bloom where we are planted, and that God will provide for us, be we must also be creative in using what is available.  "Who is rich?  He who is satisfied with his portion!" (Talmud, Pirkei Avot.)  And by the way:  The whole thing only cost me about $15 out of pocket, for the nylon twine and some staples.  Thoreau would have been so proud!

(UPDATE 2012:  This year, the sukkah got an upgrade:  I was able to find enough old sheets at the thrift store to cover it with cloth instead of old feed sacks.  Since we took "salvage" quality rejects, we got enough for the whole sukkah for $5. The schach this year is tall grass and goldrenrod stalks.  My wife added the "woman's touch" with some fall-themed decorations.  It was also her idea to use the flowered sheet for the front -- making it nice and homey-looking.   And BTW, although the frame now leans a bit where it has settled in since last year, it is still good and sturdy, although I did add a few more diagonal braces.)

The sukkah upgraded in 2012

Here's a picture from 2019.  When we put in a ramp a couple years ago, we had to move the sukkah.  The only place near the house not shaded by a tree was farther away, so we set up a row of solar garden lights leading to it, and a solar spotlight inside. Also got a better folding table.

Revised version with solar lights