Purim and packages to Israeli soldiers and evacuees Rabbanit Debbie Zimmerman

This response is an abridged form of a Hebrew teshuva

It’s an understatement to say we’re living in a difficult time. The pain and suffering of the last few months has not replaced pre-existing poverty, it’s added to it. Even with all the good will of the residents of Israel and Jews and Gentiles from around the world, we still have a long way to go. Therefore, we must be careful not to forget our responsibility to give to the poor in general. As for Purim, we should ensure that we give the same amount, if not more, for matanot l’evyonim (gifts to the poor on Purim).

Are evacuated families considered poor?

Rambam rules that we should give matanot l’evyonim to everyone who reaches out their hand, and we do not differentiate. Ritva explains that this money is not given for reasons of charity, but rather to make sure everyone has “simcha” joy, which is why it’s important not to discern. If someone asks for help, we give it to them, even if they have enough money, they are clearly missing something and our help can bring them joy. Therefore, there is an opinion that would allow one to fulfill their mitzvah of matanot l’evyonim to anyone who asks, even if it turns out they are not actually poor.

Nevertheless, many of those people receiving food and care packages are not necessarily reaching out. Furthermore, the basic mitzvah is to give specifically to people who are poor. Yes, some of the families and people who have been hurt the most by this war are considered evyonim; they do not have a home, permanent or temporary, and don’t have enough money to support themselves or their family. This may be particularly true of soldiers or those evacuees who have lost their jobs.

But even if they are not poor and are not reaching out, many of those most affected – soldiers, evacuees, families of the kidnapped or killed or injured, or with spouses still serving in reserves – are in need. They need support, love, understanding, care, and connection. These people may have enough to eat, but they may be desperately lacking joy. These people do not need matanot l’evyonim, charity that comes from a place of sympathy, but rather mishloach manot ish l’ray-eihu (sending packages from a person to their fellow), gifts of friendship and camaraderie to show our brothers and sisters who are in pain that we are with them. We feel a portion of their pain and we pray to rejoice with them.

Going above and beyond

Magen Avraham rules that the initial obligation of Matanot La-Evyonim should not be fulfilled using ma’aser (tithe) money, although any additional funds added may be from money set aside for ma’aser.^[1] These gifts should consist of either food or money (as opposed to clothes or other items).^[2]  In general we rule that we do not use money that was earmarked for charity – be it ma’aser (tithes) or any other money put aside – for matanot l’evyonim. But once someone has already fulfilled their minimum requirement of matanot l’evyonim they can add to it with money for charity.

What is the minimum? Ritva rules that any amount of money is considered a gift and therefore each gift may consist of a peruta, a simple coin equal to a few cents or agorot.^[3] Likewise, Mishna Berura quotes Pri Megadim who says that there is no clear minimum amount, as long as it is enough money to be considered a gift.^[4] However, with inflation it’s difficult to consider such a small amount of money “a gift,” therefore Kaf HaChaim explains that a peruta is no longer sufficient.

So how much should be given? Kaf Hachaim quotes the gemara that describes how Abaye and Rav Chinina bar Avin would exchange their Purim meals with each other, which he uses to prove that both Mishloach Manot and Matanot La-Evyonim should be sufficient for a meal, which according to Rambam is a portion of food equivalent to 3 beitzim (eggs, approximately 180 grams). Contemporary authorities have used the example of the cost of a serving of falafel.^[5]

While matanot l’evyonim can be money or food, we typically rule that the mitzvah of mishloach manot is only fulfilled with food – two portions of food to one person. Once someone has fulfilled their minimal obligation to give mishloach manot, can they use ma’aser money to give more?

This is related to a question we’ve discussed in the past. Some people who are accustomed to separate ma’aser, a tenth of their income, set the money aside specifically for tzedaka, as in charity for poor people. In that case they should ensure that all that money goes to people who are indeed poor and have trouble making ends meet. Others may not have that specific cause in mind and separate ma’aser for all sorts of donations and ever to be used to fulfill mitzvot. Those who do so may use ma’aser money to give more mishloach manot, especially in this case when they are giving to people they would normally not give to.

Rambam teaches:

“One who gives extra mishloach manot to friends is praiseworthy…

And it is better to increase ones gifts to the poor than to increase one’s meal or food sent to friends, for there is no greater or more splendid happiness than to bring joy to the hearts of the poor and orphans and widows and converts, for one who gladdens the hearts of the downtrodden is compared to the Divine Presence, as it says “to invigorate to the spirit of the downtrodden and invigorate the heart of the oppressed.”^[6]