Question: Must you ideally give money for Matanos LaEvyonim? May you give food instead?
Short Answer: There is a machlokes whether you must give money or whether you may give food instead.
Explanation:
I. Even Food
The Gemara (Megillah 7a) states the obligation of Matanos LaEvyonim: to give two “presents” to two “evyonim.” Even though the Gemara does not discuss WHAT should be given as matanos la’evyonim, there are other indications from the Gemara.
First, the Gemara (ibid) cites a story where Rabbi Yehudah HaNasi sent certain foods to Rav Oshiyah, who responded that now Rabbi Yehudah HaNasi fulfilled Mishloach Manos, and according to some girsa’os, Matanos LaEvyonim. If you are goreis the words Matanos LaEvyonim, it is clear that Matanos LaEvyonim may be fulfilled by giving food (as opposed to just money).
Second, the Gemara (ibid, 7b) states that Abaye and Rabbi Chanina, the two sons of Rav Avin, were “mechalfei seudasayhu l’hadadi.” According to Rashi, this means that one year, Abaye ate the s’udah at Rabbi Chanina’s house, and then the next year they switched, and Rabbi Chanina ate the s’udah at Abaye’s house. The sefer Y’mei Mishteh V’Simchah (24, n. 86) cites numerous Rishonim, including the Rambam, who understand that they simply gave each other mishloach manos, and the Gemara is teaching that even though they just exchanged food, they were yotzei. However, the Kitzur Piskei Rosh (1:7) understands that they exchanged food and were both yotzei Matanos LaEvyonim. According to the Kitzur Piskei Rosh (written by the Tur), it is clear that Matanos LaEvyonim may be fulfilled by giving food (as opposed to just money).
Indeed, Maseches Sofrim (21:4) expressly writes that the people gave food to the evyonim to fulfill Matanos LaEvyonim, including bread and wine or bread and fish. [As an aside, the Chida, as cited in Y’mei Mishteh V’Simchah (23, n. 10), notes that Maseches Sofrim sounds as if ideally food should be given. He concludes, though, that this is not our minhag – we give money].
The Rambam (Hilchos Megillah 2:16) is also clear that Matanos LaEvyonim may be fulfilled by giving food, as he writes that you may give money or food. The Shulchan Aruch (694:1) simply quotes the Gemara, that you need to give two “presents” to evyonim, implying that food would suffice as well.
II. Only Money
Yehudah Yaaleh (Rav Yehudah Assad, siman 206) was asked whether a person may be yotzei both Mishloach Manos and Matanos LaEvyonim by giving a poor person cooked food. Rav Assad responded that the giver was not yotzei Matanos LaEvyonim. He cited the Gemara (Megillah 4b) that holds (according to one opinion) that the Megillah is not read on Shabbos because the “poor people look forward to Megillah reading.” Rashi explains that the poor people receive matanos laevyonim at Megillah reading, so we do not read it on Shabbos so as not to disappoint the poor people. Says Rav Assad, it is clear that Matanos LaEvyonim must be money, because if it could be food, the Megillah could still be read on Shabbos (according to this opinion in the Gemara).
Rav Assad then debunks the proof from the other source in the Gemara in Megillah (above) that food was sent for Matanos LaEvyonim, as Rashi there does not goreis the words Matanos LaEvyonim. Rav Assad adds that this also explains why the pasuk that calls Purim a “yom tov” does not mention Matanos LaEvyonim. Only in a later pasuk (after it was decided that Purim would not be a Yom Tov with isur m’lachah) is Matanos LaEvyonim mentioned. Again, it is clear that Matanos LaEvyonim may not be given on Shabbos or Yom Tov, as it must be money.
III. Support for Rav Assad
There are additional poskim who hold that one should/must give money (and not food) as Matanos LaEvyonim. The Chasan Sofer (72) proved that ideally one must give money and explained the reason. Since so many people are giving Matanos LaEvyonim, the food will go to waste. Therefore, money should be given. This explains why the Rama holds that a poor person may use the money for something else – as he might not need all the money for his s’udah food. This also answers the Pri Chadash’s question that maybe the obligation is to give four gifts, two to each pauper. Since money to one person is always considered “one gift” (as opposed to food, where each item is a separate gift) this question falls away.
Additionally, the Magen Avraham (695:15) implies that only money should be given as Matanos LaEvyonim. The Rama (ibid) holds that a man should not send an unmarried woman mishloach manos, lest it be considered “savlanus,” which are post-marriage presents sent from the chasan to the kallah and we would thus have to be concerned that there was a prior kiddushin. However, the Rama permits sending her matanos la’evyonim. The Magen Avraham explains the distinction: Mishloach Manos are food gifts that could be considered savlanus, while matanos la’evyonim are money, which are not savlanus. We are also not concerned that these monies were used as kiddushin, as there are no proper witnesses. Thus, the Magen Avraham is clear that matanos la’evyonim is money. See Y’mei Mishteh V’Simchah (ibid).
IV. Attack on Magen Avraham
The Nit’ei Gavriel (66:1, n. 2) disproves the proof from the Magen Avraham. Since the main idea of Matanos LaEvyonim is to give money, even if you do give food, it is not construed as savlanus, but rather as a commodity in place of money.
Indeed, the Mishnah B’rurah (695:27) states this as well, that even if you give food for Matanos LaEvyonim, it is not savlanus, as it is “derech tz’dakah.”
V. Lomdus
This author suggests that perhaps this machlokes – whether you must give money or whether you may give food as well – is based on the nature of Matanos LaEvyonim. If it is regular tz’dakah, food is sufficient; but if it is to increase simchah, then perhaps money only should be given, as this causes the most happiness (as it may be used for anything).
In a different take, the Divrei Yetziv (298) suggests perhaps it is based on whether Matanos LaEvyonim is for the s’udah (in which you case you could argue that you ideally should give food) or general tz’dakah (in which case money is preferable). However, he concludes that money would be preferable, as you can buy anything with money (including food for the s’udah).
VI. Final Word
The upshot is that many contemporary poskim hold that you may give either food or money for Matanos LaEvyonim. See M’kadeish Yisrael (Purim, 189).
This author suggests that perhaps the general custom has become to give money because we are not surrounded by “evyonim.”
Rabbi Ephraim Glatt, Esq. is the Associate Rabbi at the Young Israel of Kew Gardens Hills, and he is a Partner at McGrail & Bensinger LLP, specializing in commercial litigation. Questions? Comments? Email This email address is being protected from spambots. You need JavaScript enabled to view it..
