Mishloach Monos
Issues in Practical Halacha
Issue Number 28 - Purim, 5757
Compiled and Published by
Kollel Menachem - Lubavitch (Melbourne, Australia)
in the zechus of the Lubavitcher Rebbe
This article is not intended to decide halachic questions, but rather to clarify them in a clear and concise form. Please refer all your practical questions to your local Rabbi.
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The following aspects of the mitzva of mishloach monos on Purim are
discussed:
- The mitzva and its reasons
- Who is obligated in the mitzva?
- The time of the mitzva
- What may be used for mishloach monos?
- Quantities
- Whether the monos must be of different kinds
- Mishloach monos through an agent (shaliach)
- To whom are they sent?
The Gemorra [1] learns from the verse in the Megilla (9,22) "... to
make them
days of feasting and joy, and of sending portions to one another, and gifts
to the
poor" that the mitzva of mishloach monos is fulfilled where one
has sent two
"portions" (monos) to one person.
The following reasons are given for the mitzva:
The T'rumas Hadeshen [2] states that there is a mitzva of mishloach monos in
order that
everyone should have sufficient food for his festive Purim meal (s'udas
Purim).
The Chasam Sofer [3] explains why this should include sending gifts of food
also to those
who are wealthy: namely, to avoid the embarrassment which would result to
the poor if
monos were sent only to them.
The Sefer Monos HaLevi writes that the reason for mishloach monos is to
increase
friendship and harmony. The Chasam Sofer [4] elaborates this reason as
follows. The decree
of Haman came about since, in the words of the Megilla (3:8) "there is
a people
dispersed and separate amongst the nations". This is an allusion to the
spiritual
malady of the Jewish people at that time: division and disunity
("dispersed and
separate").
Accordingly,the Rabbis instituted mishloach monos in order to create unity
amongst Jews.
Yet another explanation, offered by the Bach [5], is that the purpose of
mishloach monos
is simcha: through sending monos one rejoices with one's friends as well as
bringing
brotherliness and love.
In Likkutei Sichos [6], it is explained that the words of the Megillah,
"..to make
them days of feasting and joy", teach that Purim is a day of joy
(simcha) and all the
mitzvos of Purim, including mishloach monos, are merely an extension of that
joy. [7]
The first two reasons constitute two different emphases. According to the
T'rumas
Hadeshen, the focus is on the recipient . For the Monos HaLevi the emphasis
is on the
giver, who through mishloach monos expresses his love for his fellow Jew.
The view of the
Bach would seem to be like that of the Monos HaLevi in this regard.
It should be noted, however, that the Bonei Chayei [8] writes that the
reason for this
mitzvah is to bring joy to (not, as the Bach maintains, the giver, but
rather to) the
recipient.
While the Remo [9] states that women are obligated in mishloach monos like
men,
the Mogen Avrohom [10] states that he had not seen that women were
particularly
accustomed to perform this mitzva themselves. He maintains that the words of
the
Remo may apply to a widow, but in the case of married women, their husbands
send mishloach
monos on their behalf. Nevertheless, he concludes that women should be
stringent to fulfil
the mitzva themselves.
Indeed, the Orach HaShulchon [11] writes that nowdays women are careful to
send
mishloach monos themselves.
The Shaarei T'shuva [12] writes that women are definitely obligated since
they
too were part of the miracle of Purim and the verse "... the Jews took
upon
themselves..." clearly includes women.
The P'ri Megadim [13] states that one should educate children in the mitzva
of
mishloach monos, although they are not presently obligated.
And in Likkutei Sichos [14], it is written that those who have some
influence on Jewish
children, and specifically those involved in education, should encourage
them to fulfil
the mitzva of mishloach monos themselves.
The Remo [15] rules that the mitzvah of mishloach monos is on the day - not
the
night - of Purim. A reason for this is stated in the name of the Ba'al
Hama'or [16], that
if the the monos are received at night they might be eaten then and the
recipient would
not have the wherewithal to fulfil his mitzvah of the Purim meal during the
day.
A question arises with regard to sending the monos before Purim such that
they will arrive
on Purim. On the one hand, according to the words of the Remo, and according
to the second
reason for mishloach monos set out above - that they are for the giver to
demonstrate his
love for his fellow - the sending by the giver should be on Purim.
However, the Baer Heitiv [17] writes in the name of the Yad Aharon [18] that
if the monos
will arrive on Purim - and the sender can be sure that the recipient will
not eat them
before Purim (in accordance with the stricture of the Ba'al Hama'or), he has
fulfilled the
mitzvah. This is in accordance with the first reason for mishloach monos,
above, that the
recipient have them for his Purim meal.
Sha'alos u'T'shuvos Yehudah Ya'aleh [19] pursues this line of reasoning
explaining further
that the sending prior to Purim is merely a preparation for the mitzvah,
which is
completed with the receiving of the monos on Purim.
All of the foregoing, of course, presumes that the monos, sent by mail etc.,
are received
on Purim and not after it.
The Sha'alos u'Tshuvos L'vushei Mordechai [20] writes that it is
inconceivable
that one can fulfil a mitzva of Purim with an act not actually performed on
the
day of Purim. He therefore rules that if one is in a place where there is no
one to whom
he can send mishloach monos he should send mishloach monos (in advance)
which will arrive
on Purim day (in accordance with the authorities). On the day of Purim he
should set aside
two monos to give to someone at a later date.
The Taz [21] and Mogen Avrohom [22] both rule that only food and drink - as
distinct
from utensils etc. - may be sent.
>From several Acharonim [23] it would seem that even raw meat could be
sent as
a mono. Yet the Mogen Avrohom [24] argues that meat would have to be ready
to
eat, i.e. cooked etc.
Concerning the quantities of each of the two monos, constituting the basic
mitzva, there
are many opinions. Some, basing themselves on the account of the Gemorra
[25] that Abaye
bar Avin and Rav Chanina bar Avin exchanged their Purim meals, and with this
fulfilled the
mitzva of mishloach monos, rule that the quantity has to be sufficient for a
meal (3
k'beitzim - see Shaalos
u'Tshuvos Zera Yaakov [26] cited in Shaarei T'shuva [27]).
The P'ri Megadim [28] writes that each portion should be of a sufficient
size to be
considered "honourable" in one's place.
Others [29] state that if each of the two monos have the volume of a
k'zayis, one has
fulfilled his obligation, while the Maharsha [30] notes that a mono could be
any size.
The Oruch HaShulchon [31] infers from the words of the Rambam [32] that the
monos must be
of two completely different kinds.
However, the Tzitz Eliezer [33] notes a variation between the words of the
Shulchon Oruch
[34] and those of the Rambam, the Shulchon Oruch indicating that
one may send two monos of the same kind. Moreover, he finds a version of the
Rambam which
is similar to the words of the Shulchon Oruch. He concludes that the
requirement of the
verse "..of sending portions to one another..." is essentially
that the monos
should be two, not necessarily of different kinds.
The Shulchon Oruch [35] states that "one is obligated to send to his
fellow two
monos..." Ostensibly this means that these should be sent through an
agent or
messenger (shaliach). Various reason have been given for this.
According to Shaalos ut'shuvos Yehudah Yaaleh [36], there is greater honour
in sending
through a shaliach.
The M'kor Chayim [37] writes that this publicises the miracle of Purim to a
greater
degree.
And the Tzitz Eliezer [38] writes (in the name of the Sefer yafeh l'leiv
[39]) that one
should strive to find a poor person to act as the shaliach in order to
fulfil also the mitzvah of matanos l'eviyonim: since it is customary for the
shluchim to
be given gifts by those who receive the monos brought by them, he will
receive matonos
l'eviyonim.
The poskim question whether it is necessay to send the monos through a
shaliach, such
that, if he did not, he has not fulfilled the mitzvah of mishloach monos, or
whether one
may deliver them oneself.
The Shaalos uT'shuvos Binyan Tzion [40] concludes that one may deliver them
personally,
though in the first instance it is better to send them through a shaliach.
The Eshel Avrohom [41] (of the Gaon of Botshatsh) concludes that one may
(and should)
deliver them personally and the verse "and of sending portions to one
another"
comes to inform us of a leniency that one may even send them through a
shaliach.
The Shaliach
Normally - for other mitzvos - a shaliach must possess certain qualities (be
Jewish, Bar
mitzvah or over, etc). May one then send monos on Purim through a child or
non-Jew?
Rabbi Akiva Eiger [42] had this question and was told by the Chasam Sofer
that mishloach
monos is different from other mitzvos in which a person is himself obligated
and which he
may choose to fulfil through a shaliach.
For a person to fulfil those mitzvos the shaliach must be able to be
considered "like
him" and possess the abovementioned qualities.
Here, however, the mitzva is in the first instance to have the monos sent by
a shaliach,
in which case it does not matter who the shaliach is, and can be a child or
even a
non-Jew.
The Kedushas Levi [43] writes that when he was a child his father would send
him with the
mishloach monos (and not his aide) for reasons of chinuch.
The verse states "and the sending of portions to one another
[literally, each person
to his fellow]". Accordingly, the Shaalos u'Ts'shuvos Yehudah Ya'aleh
[44] questions
whether a student may send monos to his teacher - if, that is, if the
teacher could be
called his "fellow". He concludes that inasmuch as his teacher is
called his
fellow in various instances (eg. with regard to the mitzva "And you
shall love your
fellow as yourself") so too he is his "fellow" in regard to
mishloach
monos.
The Remo [45] rules that a man should send to a man and a woman to a woman,
not otherwise
lest a man send to a widow and come into a question of kiddushin
through these gifts.
The Remo [46] rules also that one should not send to a mourner during the 12
months of
mourning (although the mourner himself is obligated to send monos to others,
as stated in
Shulchon Oruch [47]).
May we immediately merit the complete fulfillment of
the verse (Esther 8:16) "For the Jews there was light
and joy, happiness and gladness", with the coming of
Moshiach, now!
Footnotes:
- (Back to text) Megila 7a
- (Back to text) Ch. III
- (Back to text) Responsa Orach Chaim 196
- (Back to text) ibid.
- (Back to text) Orach Chaim 695 "ve'in hechelif"
- (Back to text) Vol.16 p.369
- (Back to text) See Yalkut Meam Loez (Esther 9:22 Laws of Shalach Monos) for additional reasons
- (Back to text) Brought in Maiseh Rokeach hilchos Megilla Chap 2 "vechein chayov odom"
- (Back to text) Orach Chayim 695:4
- (Back to text) ibid :4
- (Back to text) 695:18
- (Back to text) 695:9
- (Back to text) Aishel Avrohom 695:14
- (Back to text) vol.II p.537
- (Back to text) 695:4
- (Back to text) Brought in Mogen Avrohom 694:1
- (Back to text) 695:7
- (Back to text) 695
- (Back to text) Orach Chayim 204
- (Back to text) Vol I Orach Chayim 108
- (Back to text) 695:4
- (Back to text) 695:11
- (Back to text) See Pri Chodosh 695:4; Taz 695:4; Makor Chayim 695:4
- (Back to text) ibid in name of above quoted Maharil
- (Back to text) Megilla 7b
- (Back to text) Chap 11
- (Back to text) 694:1
- (Back to text) Mishbetzos Zahav 695:4
- (Back to text) Meorei Ohr - Od Lamoed p129
- (Back to text) Chidushei Agudos Megilla 7a "shadar lei"
- (Back to text) 695:4
- (Back to text) Hilchos Megilla Ch 2:15
- (Back to text) Vol 14:65
- (Back to text) Orach Chayim 695:4
- (Back to text) 695:4
- (Back to text) Ch 207
- (Back to text) 694:3
- (Back to text) Vol 9:33
- (Back to text) 695:19
- (Back to text) Ch 44
- (Back to text) 695
- (Back to text) Brought in Likutei Chover p36
- (Back to text) end of Kedusha Shniya
- (Back to text) Ch 207
- (Back to text) 695:4
- (Back to text) 696:6
- (Back to text) ibid.
