POOR’S PORTION: PURIM
Shira Smiles Shiur – 2016/5776
Summary by Channie Koplowitz Stein
Two of the mitzvoth unique to Purim are mishloach manot and matanot
laevyonim, sending delicacies to others and giving gifts to the poor. Why
are these mitzvoth singled out as requirement on Purim but not on other
holidays, and what is the significance of these mitzvoth in their relationship
to Purim? Further, it seems obvious that matanot laevyonim refers to tzekadah,
generally (but not really accurately) translated as charity. Why rephrase it
and call it “gifts” instead of tzedakah? First, it should be noted, ,
that at least the first two of matanot laevyonim may not be taken from
money reserved for tithing, and that the funds (or foods) should be sufficient
to cover a meal.
Rabbi Moshe Carlebach in Chavatzelet Hasharon provides a practical
answer to our first question. He writes that originally Mordechai wanted Purim
to be declared a full yom tov as the Megillah records. If Anshei Knesset
Hagedolah, The Men of the Great Assembly, had agreed to that, These
mitzvoth would have been subsumed under the general requirements of a holidays’
observances, as we can readily see with the requests for tzedakah before
Pesach and other holidays. However, if we look at the later Megillah entry, we
note that yom tov is missing, as Anshei Knesset Hagedolah, did not grant
Purim the status of a full holiday. Therefore, the Mitzvah of
Tzedkah is mentioned separately.
It is interesting to note that manot/portions of food, while being
written twice as part of the Purim mitzvoth, is written full, with the added
letter vov the first time, but is missing that letter in the later
citation when it is paired with matanot laevyonim/gifts to the poor.
While sending gifts to more people increases friendship, love and unity among
our people, the emphasis, effort and money spent should be on giving gifts to
the poor. Further, by giving gifts to other friends, we are not singling out
the poor and thereby we are eliminating their embarrassment at accepting
charity.
The unique mitzvoth of Purim are all encompassing and encapsulate within them
all the mitzvoth of the Torah, writes Rabbi Moshe Schwab in Mearchei Lev,
citing Rav Zadok. Rabbi Schwab uses one of the key verses of the Megillah as
the basis of his discussion, a verse that is also recited every week at the conclusion
of Shabbat: Layehudim hayetah oohra vesimchah vesasson veyekor/The Jews
had light and gladness and joy and honor.
Chazaal parallels each of these emotions to a different aspect of Judaism. Ohrah
equals Torah, while simcha is a code word for yom tov, sasson
parallels brit milah and yekor symbolizes tefillin. Each
of these is then also parallel to one of the Purim mitzvoth. It is easy to see
how reading the Purim scroll parallels reading the Torah. Further, the Megillah
itself attests to the parallel of our accepting the Torah at the time of the
deliverance on Purim to our acceptance of the Torah after our deliverance from
Egypt. But while we accepted the Torah at Sinai without full free will,
somewhat coerced, at Purim we embraced Hashem and His Torah with love. The
gladness of yom tov is experienced through eating, as sending gifts of food to
each other, and through connecting two disparate elements, such as body and
soul, husband and wife, and ultimately one Jew to another. Joy represents our
connection to Hakodosh Boruch Hu through circumcision. Our gifts to the poor
enhances that connection as we move away from ourselves and concentrate on the
needs of others because this is how Hashem treats us, and we are emulating His
ways. Finally, the honor of a Jew shines from his forehead and arm as he dons
the Tefillin that connect him and all he does with a reflection of Hashem. Thus
the whole day is interconnected, and the thread that ties it all together is matanot
laevyonim, gifts to the poor.
How is reading the Megillah connected to receivng the Torah? Rabbi Weintraub in
Einei Yisroel reminds us that the entire Torah is predicated on the
premise that one already has good middot/character, as derech eretz
preceded Torah, or society itself could not have existed. The Megillah itself
ends extolling those characteristics in Mordechai: Seeking the good of his
people and speaking peace to all his seed.
When Bnei Yisroel witnessed the extreme hatred that can grow from one small
snub, that Haman was willing to kill an entire nation, all of whom had bowed
down to him, because one man alone refused to bow, they decided it was time to
repair any cracks in the relationships they may have had with one another. This,
writes Rabbi Moshe Egbi in Chochmat Hamatzpun, is a major theme of the
Megillah and why mishloach manot and matanot laevyonim are such
central elements in the observance of Purim, for they sensitize us to the needs
of others and reinforce our concern and love for one another.
In fact, writes Rabbi Mattisyahu Salomon in Matnas Chaim, when Hashem
opened the heavens at Sinai, Bnei Yisroel saw matnat chaim, the gift of
life, of Torah, paired with ahavat chesed, love of kindness. Purim takes
these ideas and makes them part of our daily lives.
Rabbi Salomon brings proof of this by citing how the Megillah identifies
Mordechai. He is first an ish Yehudi, then the son on Yair, son of
Shimi, son of Kish, ish Yemini, from the tribe of Benjamin. Why is he
first called ish Yehudi, as if he was from the tribe of Judah when he
was in fact from the Tribe of Benjamin? Mordechai learned from King David of
the tribe of Yehudah to attribute everything to God and not take credit or
honor for himself, and to foster love and unity among the people. How?
Mordechai was a descendant of Shimi who had cursed David, yet David, although
he was the anointed king, let the slight pass, and declared that all comes from
Hashem. When Mordechai was in a position to achieve great honor by exposing the
plot of Bigson and Seresh, he passed the information on to Queen Esther, hoping
to give her an advantage should she need it. But Esther had learned a similar
lesson, and reported the information in the name of Mordechai. So through King
David’s example Mordechai and Esther were able to effect salvation for their
people. Like David, they recognized the hand of God in all that transpired.
Like David, they valued unity and love within the nation. These are the
character trait that are exhibited in the Purim narrative and are exemplified
through the mitzvah of matanot laevyonim.
But gifts we can give are not always monetary, and there are many kinds of
poverty. Someone who is felling poorly, whether physically, emotionally or
psychologically would benefit greatly from a kind word or a statement that
validates his worth. Acknowledge a stranger in shul by greeting him with shalom
aleichem. These are also important gifts to the poor, writes Rabbi
Friefeld, and create peace and wholeness. Create unity and love so that, as at
Sinai, we can be as one with one heart. Haman tried to prove that we were a
divided people, but Esther countered this with the command to gather all the
Jews together. Therefore, to continue fostering this unity, our Sages mandated
sending mishloach manot, sending food packages to friends. To include
even the poor who are often friendless, our Sages further mandated matanot
laevyonim, gifts to the poor so they they too would be included and
validated.
In fact, Rabbi Pincus explains that the mitzvah is called gifts to the poor
rather than tzedakah precisely so that we will view these as gifts that come
from feelings of love. These gifts can be given through writing a note of
appreciation to someone, complimenting them or expressing gratitude for
something we learned from them. We foster love by giving to one another, writes
Rabbi Friedlander.
The Netivot Shalom continues this theme. Amalek tried to divide us. In
order to counter Amalek’s influence, we need to foster love and unity. These
two mitzvoth of mishloach manot and matanot laevyonim foster this
love and unity that are a prerequisite to defeating Amalek and bringing
salvation.
The Sulam in Bemaaglot Hashanah presents an interesting paradigm to
follow in our relationship to others. First, he says, just as we would not
entertain negative thoughts about Hakodosh Boruch Hu, so we should not
entertain negative thoughts about a fellow Jew, but rather banish such thoughts
from our minds. We should view each Jew as a precious jewel to be treasured.
Giving gifts is a representation of love,validation, and equality, and
therefore giving gifts to the poor is distinct from tzedakah. This is
similar to the children around their father’s table where all are equally loved
even as adults who may not be equally successful or successful in similar areas
in the world at large, writes Rabbi Wachtfogel. Sefer Apiryon offers a
related idea. Chazal wanted to ensure that everyone would be able to
partake of the simcha of Purim with a festive meal. Rather than
embarrass the poor who would receive handouts, they instituted mishloach
manot to everyone, so no one would distinguish those who were getting gifts
due to poverty from those of more ample means.
By sharing your wealth, you are creating joy not just for the recipient but
also for yourself. This is how Rabbi Gamliel Rabinowitz interprets the verse in
Psalm 30, “Pitachta saki vataazreini simcha.” While usually
translated as, “You have removed my sackcloth and girded me with gladness,”
Rabbi Rabinowitz presents an alternate translation for saki, as the sack
which contains my money or possessions. (Note: Jacob’s sons carried their
provisions back to Canaan from Egypt in sacks.) When I open my sack and give
gifts to others with no ulterior motive, I too am girded with joy. Just as we
perform the mitzvah of brit milah with no ulterior motive, so should
giving gifts to the poor be with no ulterior motive and no conditions. That is
the sasson, the joy of Purim. And don’t think that you will be
impoverished by giving tzedakah. You are creating kindness through all
the world, and Hashem will repay you 1,000 fold, writes the Kedushat Halevi.
Medrash Eichah states that when the Beit Hamikdosh was
destroyed and Bnei Yisroel were sent into exile, they cried to Hashem asking
for mercy for we are orphans without a mother and father. The Medrash continues
and says that Hashem responded by promising to bring salvation through another
orphan who had no mother or father. The orphan was Esther and the father figure
was Mordechai who took it upon himself to raise Esther when she was orphaned at
birth. This altruistic fatherly act of chessed on earth, writes the Matnas
Chaim, is what became the catalyst for Hashem above to redeem us as a
father would redeem his child. Similarly, when we give matanot laevyonim,
we show that we care about others, and we can ask Hashem to send brachot
to us from heaven.
On Purim, we are required to give to anyone who asks for help, and we can
therefore also ask for help from Hakodosh Boruch Hu, even to the point of
rescinding an evil decree. Just as the destruction of the Jews on Purim was
already sealed but was overturned when Esther responded to Ahasuerosh’s
question during the feast she had prepared for him, so too can we ask Hashem to
hear our plea during our Purim seudah and it will be answered, writes
the Netivot Shalom. We can ask and pray for gifts from Hashem when we give
mishloach manot with open hearts as well writes Rav Meislish.
Thus the mitzvoth of Purim are designed to foster love and unity among all our
people, for we are all jewels and children of the King of kings Who loves us
all and grants us gifts constantly, even when undeserved. May He hear our
prayers and grant us salvation from our enemies as He has done so many
generations earlier.