Question: To whom should one give matanot la’evyonim on Purim? I have encountered people who wait for my charity, only to later see that they are not really poor. Their whole posture is a charade. Is there a minimal amount one is to give? Also, what about boys collecting for yeshivot or other institutions – may one discharge his obligation by giving to them?
Menachem
Via email
Answer: The mitzvah at hand is as the Mechaber states (Orach Chayyim 694:1, based on Megillah 7a): “Everyone is obligated to give minimally two matanot (gifts) to two poor people.” The Aruch HaShulchan (ad loc. s.k.1-8) states: “It is a mitzvat aseh as found in Megillat Esther to give matanot la’evyonim, as the verse (Esther 9:22) states: ‘[U]’mishloach manot ish l’rei’eihu u’matanot la’evyonim.’ Now, since it says matanot la’evyonim in the plural, it is therefore an obligation to distribute…on the day of Purim to not less than two poor people, and to give minimally one gift to each. This may be given either in the form of money or types of cooked food or any foods that one may use on that day.”
He continues: “And one need not be exacting with ma’ot Purim – to say that this individual is proper [to give to] and this one is a schemer and thus there is no need to give to him – rather, any who extends his hand to take, we give him, and one is not to check after him. It is far better for one to engage in the giving of matanot la’evyonim than to overly engage in one’s own seudah, or sending out many mishlo’ach manot, for there is no more splendid and greater joy as when one imparts joy in the hearts of the poor, the orphans, and the widows. For one who gladdens the hearts of these unfortunates is compared to the Shechinah (the Divine Presence), as it states (Isaiah 57:15), ‘L’hachayot ruach shefalim, u’l’hachayot lev nidka’im’ – to revive the spirit of the lowly and to revive the heart of the despondent.” Sometimes, we don’t realize the limitless potential of just one heartfelt charitable gift to a poor soul – imagine if we give even more.
The obligation to give, according to the Aruch HaShulchan, does not discriminate between male and female. “And one discharges his obligation whether he gave to men or whether he gave to women, and even where he gave to minor males and females, because they too need financial support.” But he notes, “In my view, where he gave to a husband and a wife, or a father and his son or daughter who are dependent on his support [lit. ‘They are all on one table’], he does not discharge the obligation of giving to two poor, as they are considered as one.” Thus, he must then give again to another needy person. And he is quick to add that the mitzvah of matanot la’evyonim is equally incumbent on women. If one asks why women are obligated since they are generally absolved of any time-bound mitzvah – mitzvot asei she’hazman grama – he notes that all the mitzvot of Purim apply equally to women because they too were miraculously saved.
The Aruch HaShulchan cautions that one may not take from his ma’aser (tithe money) or from other designated charity funds for the purpose of matanot la’evyonim; rather, these are to be monies that are exclusively designated for this purpose.
Further, the Aruch HaShulchan notes that klei kodesh – the “members of the cloth” who labor on behalf of the sanctified needs of the community, such as rabbis, chazzanim, and shamashim – may correctly look to the communities for support at that time. However, as he explains, there are two separate collections: one is matanot la’evyonim and the other is d’mei Purim. While klei kodesh may benefit from the latter, only aniyim – those who are truly indigent – may benefit from matanot la’evyonim.
He further strengthens the above by citing a Tosefta (from the first chapter of Megillah) which distinguishes “Magvat Purim,” the Purim charity collection, which is exclusively for Purim, from “Magvat Ha’ir,” the [general] charity collection for the city. Thus we see that collections on Purim are to be used exclusively for holiday needs.
As to whether matanot la’evyonim must be given only on Purim day or may be given even before Purim, Biur Halacha (Orach Chayyim 694, s.v “l’shnei aniyyim”) cites Magen Avraham in the name of the Ba’al HaMa’or who rules that one should not give before Purim lest the recipients eat the provisions before Purim (thus invalidating the donor’s mitzvah). On the other hand, he cites the Machtzit HaShekel who explains that the widespread custom is to give to the poor even in advance of Purim, with the caveat that one should be prepared to give again on Purim, as there are many poor who go from door to door in search of their needs on Purim.
Should there be leftover funds, these may be placed in the general charity fund according to the Mordechai; this approach is not universal, as the Tur dissents.
Now as to your last question, we must assume that the boys’ collection for a yeshiva or other institution is not for the purpose of matanot la’evyonim but rather as general fundraising which might be considered akin to the general city collection. Therefore, giving to them obviously will not discharge one’s obligation of matanot la’evyonim. On the other hand, if indeed the boys are collecting for poor individuals to whom they will dispense the money on Purim for the needs of the day, then one obviously may thereby discharge his matanot la’evyonim obligation.