The verses in Megillas Esther include the rabbinic enactmentsof Purim (9:22): “The days wherein the Jews had rest from their enemies, and the month which was turned for them from sorrow to gladness, and from mourning into festival; they should make them days of feasting and gladness, and of sending portions one to another, and gifts to the poor.”
In total, there are four mitzvos on Purim: Reading the Megillah, partaking of the Purim feast, sending mishloach manos and giving gifts to the poor.
The mitzvah of reading the Megillah is derived from the words nizkarim venaasim (Esther 9:28). “How are these days remembered? – by reading the Megillah” (Megillah 2b). The other three mitzvos, and the details of their performance, are derived from the verse mentioned above (9:22). Sending “portions one to the other” implies two portions to one person, and “gifts to the poor” (in the plural) implies two gifts to two poor people (Megillah 7a).
In this article we will focus on one of the four mitzvos: matanos la-evyonim, gifts to the poor.
Definition of the Mitzvah
It is interesting to contrast the mitzvah of matanos la-evyonim with the other “giving mitzvah” of Purim: mishloach manos.
The concept of “sending portions to one another” (mishloach manos) is closely related to the the Purim meal. Rather than spending all our efforts on our own feast, the mitzvah urges us to share with others, by sending them food. Is this also the purpose of matanos la-evyonim, to ensure that even the poor should have sufficient means for the Purim feast?
The verse in the Megillah mentions donations of ‘portions’ to friends and ‘gifts’ to the poor. Based on the terminology, Terumas Hadeshen (111) writes that the mitzvah of mishloach manos requires food items (“portions”), whereas matanos la-evyonim can be fulfilled by any act of giving. This implies that the purpose of matanos la-evyonim is not specifically the Purim feast.
Likewise, the Rambam rules (Megillah 2:15-16) that for mishloach manos a person must give items of food, and for matanos la-evyonim one may give “a gift – money, or a dish, or food.” The idea is expounded on by the Ritva, who writes (Megillah 7a) that matanos la-evyonim is not a regular gift of charity, but rather a function of the day’s joy. He ends by stating that “the poor person can do with them [the donations] as he sees fit.”
Yet, although the basic purpose of matanos la-evyonim is to increase joy among the people, the Peri Megadim (as cited in Mishnah Berurah 694:2) writes that it is preferable to give gifts of food or money, that the poor person will be able to enjoy on the day of Purim. However, it remains possible to fulfill the mitzvah by donating other items, such as clothing.
When Must the Matanos be given?
The Mishnah (Megillah 4b) records the different days on which the Megillah is read, which include even the eleventh, twelfth and thirteenth of Adar (for small towns where villagers congregated on Mondays and Thursdays; this is not applicable today).
The Gemara states that even for those who read the Megillah early, the Purim feast and the mitzvah of mishloach manos are performed on the fourteenth of Adar. However, the mitzvah of matanos la-evyonim is fulfilled on the early date, when the Megillah is read. The reason for this is that the poor anticipate receiving the alms of Purim at the time of reading the Megillah (this is the usual time when they receive them).
Based on the above halachah we can discern the difference between the mitzvos of matanos la-evyonim and mishloach manos. The mitzvah of mishloach manos is related to the Purim feast, and must therefore be performed on the same day as the feast itself. The mitzvah of matanos la-evyonim, however, can (and must) be performed early, for it relates to the joy of the poor, and not specifically to the feast of Purim.
Where the Megillah is read on the regular day of Purim (14th or 15th Adar), several authorities write that the mitzvah of matanos la-evyonim must be performed on the day of Purim itself. This means that the gifts must be given to the poor on the 14th or 15th of Adar (Rema 695:4; Magen Avraham 13), and not before.
The Vilna Gaon explains that the word ‘days’ of the verse refers to all the mitzvos of Purim, implying that the day (and not the night) of Purim is the time in which the mitzvah must be performed. If the donations cannot be given the night before, it stands to reason that they certainly cannot be given on the day before. This does not mean that one cannot give the matanos to an envoy, or to the gabbai, before the day of Purim. The point is that the gifts must be handed to the poor on the day of Purim itself.
Yet, we find in the Magen Avraham (694:1) that one who gives matanos to the poor before the day of Purim risks not fulfilling the mitzvah, for it is possible that the poor person will consume the gift before Purim. This implies that in principle, it is possible to fulfill the mitzvah by donating before Purim, provided that the recipient does not consume the gift before the day. Indeed, some write that the gifts should be given early, in order to allow the poor person adequate time for preparation (Peri Megadim, Eishel Avraham 694,1). The Machatzis Hashekel even writes that the custom is to give the gifts early, adding that we rely on the fact that some matanos will also be given on the day of Purim itself.
However, other authorities, as noted, state that the matanos may not be given early, and this ruling is expressed by the Erech Shai (694), as well as others. In deference to the stringent opinions, the common custom is that charity collectors only hand out the money to the poor on the day of Purim itself.
Who is Obligated in the Mitzvah?
The Shulachan Aruch writes (695:4) that both men and women are obligated to give matanos la-evyonim (Shulchan Aruch 695:4; see Peri Chadash, who writes that women are not obligated).
This implies that even married women are obligated. However, the Magen Avraham (694:13) writes concerning mishloach manos, “I have not seen people being careful in this matter. It is possible that the ruling applies only to a widow, and not to a married woman for whom the husband sends to several people.” The Magen Avraham concludes that one should be stringent, and a married woman should send her own manos rather than relying on her husband’s sending on her behalf. The same principle will apparently apply also to matanos la-evyonim.
The Aruch Hashulchan (695:18) likewise writes that a woman is obligated in all the mitzvos of Purim, stating further that even if she is married, she is not exempted by her husband’s giving. However, he writes elsewhere (694:2) that “a man and his wife fulfill their mitzvah with a single gift, for they are as a single body.”
It is possible to resolve the seeming contradiction by distinguishing between a husband who gives on behalf of his wife and informs her of this (by which the wife performs the mitzvah), and a husband who gives without specific intention for his wife (with which the wife does not perform her mitzvah).
Authorities add that even if a married woman is obligated to give matanos of her own, her husband can give the matanos on her behalf, and there is no need for the wife to actually take possession of the money prior to the donation. (This is generally true: a person can give on behalf of others, just as he can pay his debts.) Proof is brought from sacrifices, where we find that a man can bring his wife’s offerings (see Rambam, Shegagos 10:6). The same principle applies even for gifts to the poor (see Iggeres Ha-Purim, Chap. 4, quoting from Rav Nissim Karelitz; Shaarei Yemei Ha-Purim p. 130).
Concerning children over the age of bar-mitzvah who are supported by their father, the Magen Avraham (694:12) writes that there is no obligation on them to give matanos, because children have no possessions of their own. He adds that one should nonetheless be stringent in the matter, and instruct children to give. A similar principle is found in the Leket Yosher (customs of the Terumas Hadeshen), who records that the Terumas Hadeshen would train his children to send mishloach manos, estimating that the children were “at most fifteen years old.” Even here, it will be sufficient for a father to give the money on behalf of his son, and there is no need to transfer possession of the money to children first.
For children under bar-mitzvah, the Peri Megadim (695, Eishel Avraham 14) writes that there is an obligation to train one’s young children to perform the mitzvah. However, Eishel Avraham (Butshatch, 695) writes that there is no such obligation, and Rav Chaim Kanievsky is cited as stating, “It is not customary to train children in this matter.”
Must Poor People Give Matanos?
Although as noted, some authorities exempt children from the obligation of matanos for lack of private funds, this does not mean that poverty is an exemption for adults. Even a poor person is obligated to give matanos la-evyonim (Bach and Taz, 694:1).
The reason for this is that the mitzvah is not the standard mitzvah of charity, but a special enactment for Purim. Although the Peri Chadash rules that the poor are exempt from matanos la-evyonim (because poor people are generally exempt from charity), the consensus among authorities is that the poor are obligated. This is also the ruling of the Mishnah Berurah.
To Whom Should Matanos be Given?
The word evyon implies somebody who is worse off than an ani. Therefore, it is correct to seek out the neediest of the poor, and to give one’s matanos to the truly deprived (Mekor Chaim 694:3).
However, the mitzvah to give matanos is fulfilled even by giving to the regular poor (see Aruch Hashulchan 694:30). A regular poor person is defined as somebody who does not have sufficient means for his (and his family’s) sustenance (see Rashba 1:872). The Chazon Ish is thus quoted as ruling that matanos can be given to anyone whose financial situation is unstable, and Rav Moshe Feinstein is quoted as ruling that one who loses his income, yet owns the home in which he lives, can also be given matanos, for he is not obligated to sell his house (Nitei Gavriel, Purim, Chap. 67, note 2).
The Aruch Hashulchan (694:4) adds that the mitzvah is not fulfilled by giving the customary gifts to rabbis, teachers, etc., even if the rabbi is poor. The reason is that custom obliges the community to give these gifts, making the gift effectively mandatory, and thus excluding it from matanos la-evyonim. This implies that where such a custom is not prevalent, it is permitted to give matanos to teachers and the like if they are poor.
Another interesting issue concerns whether a couple, or a poor family with children, can be considered as two or several evyonim, respectively. The Aruch Hashulchan (694:2) writes that the entire family is considered a single evyon, a position also found in Hisorerus Teshuva (3:47). However, a number of authorities see a poor group (couple or household) as several individual evyonim (see Binyan Olam, Orach Chaim 36; Kaf Hachaim 694:10). According to this, which is adopted by the Maharsha (Megillah 7a) and the Chasam Sofer (Derashos, Vol. 1, p. 140), a person can fulfill his obligation by giving separate matanos to a father and son or to a husband and wife.
An important point to mention is that a person keeping Purim on the fourteenth of Adar should give his matanos to an evyon keeping Purim on the same day, on the fourteenth, and not on the fifteenth of Adar. The mitzvah is to bring joy on the day of Purim, and the days should therefore coincide (see Chayei Moshe, p. 202, citing a number of authorities).
This halachah can be especially pertinent for people giving from abroad, or for an “out of town collection.” In the collection on our site, we therefore ask all donors to specify whether the donation should be given on the 14th or the 15th, and allocate accordingly.
Matanos La-Evyonim and Tzedakah
Aside from the particular halachos of matanos la-evyonim, many general laws of charity also apply to giving the Purim donations to the poor. In questions of which poor people have precedence, the order is determined by the regular order of distributing charity money: Torah scholars, local poor, the poor of Israel, and so on, are the categories that have the first claims to receive the money (please see our special articles on the subject for more details).
Unlike general charity donations, in distributing matanos la-evyonim one does not investigate the worthiness of the poor person asking for charity, but rather gives him without checking. On Purim the ruling is that “anyone who stretches out his hand is given” (see Shulchan Aruch 694:3).
The Yaaros Devash (2:9) adds that it is especially virtuous to give one’s matanos to Torah scholars. As Chazal state, the words “the Jews had light” refer to the light of Torah, and it would be hypocritical, “if we sing the praises of Moshe and Mordechai, yet do not learn from their deeds.”
Giving the basic amount of matanos la-evyonim is an obligation, and therefore the mitzvah may not be fulfilled by donating maaser money. However, money that is given beyond the basic obligation may be donated out of maaser money (Magen Avraham 694:1).
How Much Must One Give?
A frequently asked question relates to the amount one must give for matanos ma-evyonim. The Ritva writes that one must give the equivalent sum of one perutah, and thus giving two perutos to two evyonim is sufficient to fulfill the entire mitzvah. This is the ruling of a number of authorities (Mekor Chaim 695:2; Eishel Avraham 694; Mishnah Berurah 694:2), and this is the basic halachah.
After the recent rise in the price of silver, today’s perutah is worth approximately 15 Agurot (less than ten cents) – though the sum varies with the price of silver. Because of its low value, some have questioned whether this mount suffices to fulfill the mitzvah, since the purpose is to bring joy to the poor, and this amount will not do that significantly.
Zera Yaakov writes that one should give an amount that suffices for a small meal of three beitzim (cited in Shaarei Teshuvah 694). Others translate this concept of a reasonable meal into modern terms as a roll and a drink. Although he writes that the basic halachah follows the ruling Ritva that a perutah is sufficient, Pekudas Elazar (694) writes that after seeing the ruling of Zera Yaakov, he began to follow it himself.
Another opinion requires the donation to be a significant gift, which will bring a degree of joy to the poor recipient. This opinion is stated by Maharsha (Megillah 7a), and has been cited in the name of Rav Elyashiv zt”l.
Based on this opinion, some of the major charity organizations in Israel (in particular Vaad Ha-Rabbanim) stated that one should donate an amount sufficient for a reasonable breakfast, which they set at fifty shekels.
The Virtue of the Mitzvah
We conclude with the words of the Rambam (Megillah 2:17): “It is better for a person to give more matanos la-evyonim than to spend more money on the Purim feast and on mishloach manos, for there is no joy greater or more glorious than bringing joy to the hearts of the poor, orphans, and proselytes, and one who does so is compared to the Shechinah, of whom it is written, `to raise the spirit of the low, and enliven the heart of the downtrodden.’”
The mitzvah of donating matanos la-evyonim can be fulfilled, with great hiddur, online at our site (www.dinonline.org). All money is transferred in its entirety to needy Torah scholars who toil day and night in the study of Torah. Donations not only fulfill the Purim mitzvah, but also contribute to enabling these Torah scholars to grow into true Torah leaders.
In the merit of the performance of the mitzvah, together with the other mitzvos of Purim, may we see days of joy and redemption, and know no more anguish and strife – speedily and in our days.
