Opinion & Comment
The Art of Giving: Matonos Le'Evyonim and Shelach Monos

Waking Up

Giving. The Rebbe MiSanz was completely infatuated with this fundamental middoh. He possessed such a burning desire to give tzedokoh that every day he could not retire without first donating every cent that he possessed to the needy. One night he could not fall asleep, so he got out of bed and looked around the house. After much searching he found a single coin, and immediately ran to give it to tzedokoh. Only then was he able to retire.

Most of us are able to fall asleep even on a day when we did not give any tzedokoh. However, one day a year our Sages obligated us to be in some measure like the Sanzer Rebbe. On Purim, every Jew must give at least two donations to poor people. The more that we give, the more we will inculcate within ourselves the desire to give (based on Bach and Mogen Avraham 695,12 and Rambam, Hilchos Tzedokoh).

From the halochoh it is clear that the point of this mitzvah is not only to enable the needy to enjoy a Purim seudah, but to cultivate giving within ourselves. Therefore even a poor person who is supported by charity is obligated to distribute matonos le'evyonim (Mishna Berurah 694,1). However he does not have to suffer in order to fulfill it. If he gives to two aniyim and they return the money back to him, they have all fulfilled a mitzvah of matonos le'evyonim (ibid. 694,2).

Unlimited Celebration

"All tzedokoh collected for Purim should be used for Purim" (Bava Metzia 78b). Generally the amount of tzedokoh distributed depends on the need, but here we use it all for Purim, even if there is no apparent need for all the money. Why did our Sages limit matonos le'evyonim to Purim?

Wine, meat, hors d'oeuvres and pastries -- all may play a role in creating a joyous Purim seuda. Since the amount of money that any person needs to have a freilicher Purim is very subjective, our Sages wanted to make sure that no one who needs tzedokoh would come out shortchanged. They therefore decreed that all of the money collected for Purim should be made available for the aniyim on Purim. Even though we might wind up giving the aniyim more than they actually need, since Purim is a day of rejoicing without limitation, being overly generous does not concern us (Rashi, Hagohos Ashiri, ibid.)

Making all of the tzedokoh money available to the aniyim seems like a good idea in a city which has many poor people. However if a person lives in a large community which includes only two or three poor people, they can surely enjoy Purim with much less money than the amount which will be collected. Should all the tzedokoh still be distributed among those few aniyim?

Halochoh lema'aseh, money collected for Purim cannot be given to a different tzedokoh. Therefore in a community where there is a surplus of matonos le'evyonim, it is preferable for a majority of the people to set aside the amount that they would otherwise allocate for matonos le'evyonim, and give it to another charity, but not designate it as matonos le'evyonim (Shulchan Oruch 694,2). [However today there are plenty of worthy causes all over the world to which we can give to.]

An Outstretched Arm

"Whoever stretches out his hand on Purim should be given tzedokoh" (Talmud Yerushalmi, Megilloh 1,4). All year long a Jew should insure that his tzedokoh money goes to poor people or other worthy causes, and not merely to pad someone's bank account. On Purim we give every adult (or a clearly needy child) who asks, without exception.

On an individual level this is fine. A person has the free choice to give to whoever he wants. What about the gabboim (managers of the tzedokoh funds)? Can they be equally generous with other people's money that is under their control?

Although the truly needy certainly have first preference, since Purim is a day of "banqueting and rejoicing" some Rishonim say that the gabboim are technically allowed to give to anyone who asks (Nimukei Yosef, 48b; Ramban; Ritva). However halochoh lema'aseh since a person must make sure to give matonos le'evyonim to at least two real aniyim, one should specify his preference beforehand (Shulchan Oruch 694,1).

Half-Shekels

In addition to the obligation of matonos le'evyonim, there is also a mitzvah to give machatzis hashekel (i.e. three coins of the half- denomination of the country where one resides), to tzedokoh. Most have the custom to give them before mincha on Taanis Esther (Rema 694,1) but some poskim rule that this mitzvah should be done on the morning of Purim, before the Megilloh reading (Mogen Avraham).

Technically speaking, machatzis hashekel only applies to individuals who were obligated to give it in the times of the Beis Hamikdash. Some therefore limit this to males over the age of twenty, while others include all boys past bar mitzvah (Mishna Berurah 694,5). However others attribute mystical significance to this mitzvah, saying that these coins have the power to bring Divine forgiveness. Therefore the custom is that three half-shekels are given for every member of one's family (Kaf HaChaim 694,27). Nevertheless this is only a side benefit, and one should give them for the mitzvah's sake and not with intention for kaporoh (Darchei Moshe 694,1).

Stage Two

Once having developed a desire to distribute tzedokoh to the poor, the stage is set for internalizing the next phase of the fine art of giving. We should now use this attribute to foster camaraderie between Jews through Mishloach Monos, sending two choice portions of food to at least one friend (Shulchan Oruch 695,4).

The optimum fulfillment of mishloach monos is to give portions that can be used for the seuda, such as meat. Since beverages play an important part in a meal, they are also considered a food item for mishloach monos. Although some opinions permit raw food, cooked items certainly are preferable (Mishna Berurah 695,20)

The quality of the monos should be appropriate to the standard of living of the receiver. Although cookies and popcorn might be sufficient for an individual of low or average means, if possible a rich person should be sent finer cuisine (Biyur Halacha citing Yerushalmi). Wealthy individuals should also try to send respectable portions, since most people expect to receive generous gifts from them (as implied from Megilloh 7b).

Abaye bar Ovin and Rav Chanina bar Ovin used to exchange Purim meals with each other (ibid.). Although Rashi understands that these two Amoraim used to rotate who would make the seuda each Purim, most other Rishonim explain that every year they switched meals with each other. From here the poskim derive that if one cannot afford to send mishloach monos, swapping seudas is considered an adequate substitute (Shulchan Oruch ibid.).

Even though women are generally exempt from time-bound mitzvos, they are obligated in matonos le'evyonim and mishloach monos, as well as the rest of the mitzvos of Purim (Rema 695,4). Since they were also included in the decree to be destroyed and annihilated, and Esther played an integral part in the Jewish people's salvation, women are expected to take an active role in publicizing these miracles (Bach, Taz 694). Although an unmarried adult woman should certainly take this into consideration, a married woman should also be careful to make sure that her obligations are fulfilled (Mishna Berurah 695,25).

The Secret of Purim

The Arizal described Yom Kippur[im] as Yom KePurim (the day which resembles Purim). He viewed Purim's kedushoh with such sublime awe, that even Yom Kippur pales in comparison with this holy day. How can we simple Jews latch onto the incredible potential that lies buried within what has evolved into one of the most misunderstood days of the Jewish calendar?

"It is better to give more money to matonos le'evyonim than one spends on mishloach monos and seudas Purim, for there is no joy as great and magnificent as gladdening the hearts of the poor, orphans, widows and converts. By bringing joy to these individuals one emulates the Divine Presence as the verse says, `[Hashem] picks up the spirit of the downtrodden, and lifts the heart of the lowly' (Rambam, Hilchos Megilloh 2,17)."

Herein lies the secret to unlock the untapped holiness of Purim. Think about the Rebbe of Sanz who couldn't sleep at night knowing that there was some money in his house that could be used to pick up the spirit of the downtrodden or lift the heart of the lowly. Give generously, and when you feel that you are "given out," give some more, and more, and more . . .

"The more food parcels that one sends to friends on Purim, the better it is" (Rambam ibid. 2,15). After your home looks like the Sanzer Rebbi's house looked every night, think about the neighbor that you haven't spoken to for the last year and neither of you remember why. Rack your brains for any possibility to make someone happy: your spouse, children, friends, enemies or any Jew that you happen to bump into on the street and, without thinking too much more, just do it. Knock down every barrier that stops you from being the paradigm of kindness the rest of the year and, in their place, for one day erect a new you.

Welcome to Purim.

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