Mishloach Manot

Laws

The Hebrew term "mishloach manot" literally means "a delivery of portions," and sending them is one of the four mitzvot (commandments) of the holiday of Purim. One sends portions of choice foods to their friends on Purim, often in the form of gift baskets or bags of goodies, to contribute to the Purim seudah, or feast, another of the four mitzvot of the day.

Notable Sources

All Sources

A Purim Ritual

TANAKH

Mishloach manot, the practice of sending gifts of food to friends on Purim, is one of the traditional ways to observe the holiday of Purim. The book of Esther recounts the establishment of this practice as a means of celebrating the Jewish escape from genocide at the hands of Haman.

Mordecai recorded these events. And he sent dispatches to all the Jews throughout the provinces of King Ahasuerus, near and far, charging them to observe the fourteenth and fifteenth days of Adar, every year— the same days on which the Jews enjoyed relief from their foes and the same month which had been transformed for them from one of grief and mourning to one of festive joy. They were to observe them as days of feasting and merrymaking, and as an occasion for sending gifts to one another and presents to the poor…

Esther 9:20-23

The Unifying Power of Gifts

COMMENTARY

Mishloach manot, the practice of sending gifts of food, can be understood as an expression of the unity of the Jewish people. The Maharal of Prague, in his 16th-century commentary on the book of Esther, Ohr Chadash, explains why unity is a particularly important notion on the holiday of Purim.

And for sending portions to one another, etc.: This commandment is on Purim more than on a holiday. But why is this commandment more on this day than on a holiday? Indeed the matter is known from that which was explained above. That Purim is for the Jewish people, since they vanquished the seed of Amalek who are the greatest enemy and adversary. And that is because the Jewish people is the opposite of the seed of Amalek. Since, so long as the seed of Amalek is in the world, [God's] name is not One (Rashi on Exodus 17:15). Whereas the Jewish people 'unify God's name evening and morning…

Ohr Chadash 9:22:4

Manna and Manot

CHASIDUT

The mitzvah (commandment) of mishloach manot, sending food gifts on Purim, has metaphorical significance in the Jewish tradition. The Likkutei Halakhot, a collection of teachings of Rebbe Nachman of Breslov, offers a mystical interpretation of this mitzvah, linking it to the biblical manna from heaven on which the Israelites survived during their 40-year sojourn in the desert.

And this is the aspect of 'and sending portions (manot) to one another.' Specifically manot, which is the aspect of man (manna). For manna came down from the heavens (shachakim), since they grind (shochakin) manna there. And the heavens is the abode of the angels, and that is the aspect of the strengthening of the angel, the aspect of laughter (schok) and joy (as explained in the essay found above, see there). And therefore the manna that descends from there was a very holy food…

Likutei Halakhot, Orach Chaim, Laws of Purim 3:5:1

Why Two Foods?

COMMENTARY

Mishloach manot, food gifts exchanged on Purim, are defined as two or more different types of food. In his 17th-century commentary on the Tur, the Bayit Chadash, Rabbi Joel Sirkes offers an explanation of the requirement to exchange at least two foods.

And each one must send portions to his fellow, etc. [That is] in the first chapter of Megillah (7a:20), "Rabbi Yosef taught." And the Ran, may his memory be blessed, wrote, Two portions to one person means types of food and drink to the wealthy; but with the indigent, it is enough for each one with one gift, since it is considered like a big thing in their eyes. To here are his [words]. But in my humble opinion regarding the reason for these portions and gifts, it is so that the joy will include the joy of service to the Creator of everything, and that is gifts to the indigent…

Bach, Orach Chayim 695:5:1

Festive Food for a Festive Day

HALAKHAH

The mitzvah of mishloach manot, sending food gifts to friends, comes along with the directive to enjoy a festive meal on Purim day. Rambam, in his comprehensive 12th-century legal code, the Mishneh Torah, connects mishloach manot to the mitzvah of a seudah, the festive Purim meal.

What is the nature of our obligation for this feast? A person should eat meat and prepare as attractive a feast as his means permit. He should drink wine until he becomes intoxicated and falls asleep in a stupor.
Similarly, a person is obligated to send two portions of meat, two other cooked dishes, or two other foods to a friend, as implied by Esther 9:22, "sending portions of food one to another" - i.e., two portions to one friend. Whoever sends portions to many friends is praiseworthy. If one does not have the means to send presents of food to a friend…

Mishneh Torah, Scroll of Esther and Hanukkah 2:15

According to One’s Means

TALMUD

Fulfilling one’s obligation to give mishloach manot may look very different depending on a person’s means. The Babylonian Talmud in tractate Megillah tells the stories of several rabbinic sages and the different food gifts they gave and received.

The Gemara relates that, on Purim, Rabbi Yehuda Nesia sent to Rabbi Oshaya the leg of a third-born calf and a jug of wine. Rabbi Oshaya sent him a message of gratitude: You have fulfilled two mitzvot through us, our teacher: The mitzva of: “And sending portions one to another,” and the mitzva of: “And gifts to the poor,” as Rabbi Oshaya was poor and this was a substantial gift. The Gemara relates that Rabba sent Purim portions from the house of the Exilarch to Marei bar Mar in the hands of Abaye, who was his nephew and student…

Megillah 7a:21-7b:3

A Portion of Wisdom

COMMENTARY

While Jewish law defines mishloach manot as gifts of food, the phrase means “sending gifts.” Rabbi Solomon HaLevi Alkabetz, a 16th-century kabbalistic rabbi and commentator, presents his commentary on the book of Esther as a Purim gift — a sort of “mishloach manot” — for his father-in-law.

A commentary on the Scroll of Esther have I understood, composed, established and completed - I, Shlomo HaLevi ben Elkabetz. It is brought as a present to my honorable and glorious father-in-law, the master who has become famous and praised as one who pursues charity and kindness, the wise honorable rabbi, Yitzchak, and he is a priest to the most high God. It is since delightful country has fallen to my lot; lovely indeed is his daughter as my estate, and she has become my wife. And instead of that which is sent by the young men on the day of Purim, I have sent this commentary to him…

Menot HaLevi on Esther, Preface 3-4

Part of the Purim Schedule

HALAKHAH

The practice of mishloach manot is only one of several rituals associated with Purim, which can be a very busy day. In his 19th-century summary of Jewish law, the Kitzur Shulchan Arukh, Rabbi Solomon Ganzfried provides detailed instructions on the sequence of the Purim rituals and schedule of the holiday.

It is an obligation to eat, drink and to rejoice on Purim. Also on the night of the fourteenth you should rejoice and have a more elaborate meal [than usual]. If Purim occurs on Shabbos night, although you must have a third meal on Shabbos, you should eat a little less during the day to leave some appetite for the meal of Purim night. Nevertheless, by having a meal at night you have not fulfilled the mitzvah [of se'udas Purim, the Purim feast]; for the mitzvah if to have the main Purim feast during the daytime, for it is written…

Kitzur Shulchan Arukh 142:5

Mishloach Manot in Mourning

HALAKHAH

The giving of mishloach manot is a particularly celebratory mitzvah (commandment), which raises the question of whether a mourner is obligated. Ashkenazim and Sephardim have different practices, as expressed in the different rulings of the 16th-century Shulchan Arukh and Rabbi Moshe Isserles’s Ashkenazic commentary.

One says that a mourner is still obligated in sending gifts on Purim. (Rema: One should not send gifts to a mourner during their 12 months of mourning. If one though is in a city where the only person is a mourner one is obligated to send to the mourner to fulfill the obligation of sending gifts on Purim, unless the mourner declines the gift.)

Shulchan Arukh, Orach Chayim 696:6

A Messenger for Mishloach Manot

COMMENTARY

While it is considered preferable to perform mitzvot (commandments) directly rather than via a messenger, some authorities argue that the opposite is true with respect to mishloach manot. Rabbi Jacob Chaim Sofer, a 20th-century Sephardic legal authority, explores this question.

41) Ibid., And each one must send two portions to his fellow, etc.: In the Binyan Tzion responsa, section 44, he questions whether if one brought the portion himself, and not through a messenger, if he has fulfilled [the commandment]. Since it is written, "and sending," we can say that we need it to be specifically through a messenger, see there. But it appears to me that one cannot be exacting about it only being through a messenger. For behold, we have found the expression, "sending," in several places, and it is not with a messenger…

Kaf HaChayim on Shulchan Arukh, Orach Chayim 695:41

Todros Geller - Von Land zu Land - 1925 - Mischloach manot

Relatedראו גם

Sheetsדפי מקורות

Related Sheets