The Purim Mitzvot

Walled (Jerusalem) and Unwalled (basically everything else) Cities

Since Purim is celebrated in unwalled cities on the fourteenth and in walled cities (today, only in Jerusalem) on the fifteenth, many questions arise regarding one who travels from an unwalled city to Jerusalem, or vice versa. When should such a person observe the holiday of Purim? The general rule is that a person’s obligation is determined by his location on the day of Purim, not by his permanent residence throughout the year, because one who stays in an unwalled city for even one day is nonetheless considered a resident of an unwalled city with respect to the laws of Purim. The determining moment is alot ha-shaĥar (dawn) – on the fourteenth for unwalled cities, and on the fifteenth for walled cities – because that is when the obligation of the daytime Megilla reading begins.

A resident of Jerusalem who wants to celebrate Purim on the fourteenth must enter an unwalled city on or before the night of the fourteenth and remain there until after alot ha-shaĥar. This way, he is considered a resident of an unwalled city according to all opinions. Then, even if he returns to Jerusalem early in the morning, before managing to read the Megilla, he remains obligated to read the Megilla on that day – the fourteenth – in Jerusalem. In such a case, he should appoint someone who is staying in an unwalled city to be his shali’aĥ to give matanot la-evyonim and mishlo’aĥ manot on his behalf. If, on the other hand, a resident of Jerusalem enters an unwalled city on the night of the fourteenth with intention to return to Jerusalem before alot ha-shaĥar of the fourteenth, or if he first enters the unwalled city after alot ha-shaĥar of the fourteenth, and he returns later on to Jerusalem, he is still considered a resident of Jerusalem, because the determining time is alot ha-shaĥar of the fourteenth.

If a resident of an unwalled city celebrates Purim on the fourteenth and wants to celebrate the holiday again on the fifteenth, in Jerusalem, he must come to Jerusalem on the night of the fifteenth and stay there until after alot ha-shaĥar of the fifteenth. This way, he is considered a resident of Jerusalem for the day and must fulfill all the mitzvot of Purim on the fifteenth. However, he should try to hear the berakhot for the Megilla from someone else – and if he reads the Megilla for himself, he should omit the berakhot altogether – because some authorities maintain that one who already observed Purim on the fourteenth does not need to observe it a second time (based on Rosh). Even though he is halakhically required to observe Purim on the fifteenth as well, when it comes to reciting the berakhot, we take into account the opinion of those who rule that he is exempt and therefore omit the berakhot. One who is going to be in Jerusalem from the night of the fourteenth all the way through the day of the fifteenth must observe Purim only in Jerusalem, and he may recite the berakhot over the Megilla on the fifteenth according to all opinions.

Matanot Le'evyonim

From Peninei Halakhah

It is a mitzva for each and every Jew to give matanot la-evyonim on Purim. In order to fulfill this mitzva, one must give a minimum of two gifts – one each to two poor people – but it is praiseworthy to give more. The gift may be money or a food item, but not clothing or books, as some say that the gifts must be items that one can enjoy at the Purim se’uda. As such, one should give food items or money that can be used to purchase food. While the gift must be something that can contribute to the Purim feast, the poor person may do with the gift as he pleases. He is not obligated to use the gift specifically as part of his Purim feast (sa 694:1, Rema ad loc. 2, mb ad loc. 2).

If one does not know two poor people, or if he is embarrassed to give them gifts, he should give his matanot la-evyonim to a reputable gabbai tzedaka (charity fund manager) to distribute to the poor on his behalf. The gabbai must attempt to give these gifts to the poor in a way that will enhance their joy at the Purim meal.^[2]

Mishloah Manot

These gifts must consist of food items in order to enhance the joy of Purim, as it is known that when a person eats good, tasty foods that he received from a friend, the love between them becomes strengthened. Another reason for mishlo’aĥ manot is that some people are not actually poor – they have the ability to purchase basic provisions for the Purim meal – yet are unable to buy foods for a more respectable Purim meal. By sending mishlo’aĥ manot, we can provide them with good food for the Purim meal in an honorable fashion.

The law is that one discharges his obligation by sending two portions of food to one person. The Sages enacted that one must send at least two portions so that the gift will be an expression of love. After all, a single portion of food can help a friend avoid hunger, but when one sends two portions, it means that he wants his friend to enjoy a variety of foods as well. One who gives more mishloĥei manot in order to increase feelings of love, brotherhood, peace, and friendship between oneself and one’s friends is praiseworthy.^[3]