Parsha Halacha

Parsha Halacha – Parshat Tetzaveh and Zachor

Eight Reasons for Mishloa’ch Manot and Sending them with a Drone

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The Torah portion of Tetzaveh is often read on the Shabbat before Purim. It’s noteworthy^[1] that Moshe’s name doesn’t appear within the Torah portion of Tetzaveh and G-d’s name isn’t mentioned in Megillat Esther which we read on Purim.^[2]

The Tetzaveh - Purim Connection

According to the Zohar,^[3] the reason Moshe’s name isn’t mentioned in the Torah portion is because he asked to be erased from the Torah, if G-d would destroy the Jewish people, Heaven forfend, following the sin of the golden calf..^[4] Since the curse of a tzadik is always fulfilled,^[5] his name was left out of this section of the Torah.

Despite this, the entire Torah portion consists of direct communication from G-d to Moshe and is worded in second person. Whenever this Torah portion says וְאַתָּה – “And you” (or similar expressions) it refers to Moshe. This shows that the Torah portion relates to the very essence of Moshe on a deeper level than his name. This alludes to the fact that Moshe Rabeinu’s yahrzeit usually occurs in the week of Tetzaveh^[6] and on the Yahrtzeit of a tzadik, his essence is revealed.^[7]

Similarly, the name of G-d is not explicitly mentioned in Megillat Esther because the Divine miracles of Purim (as recorded in the Megillah) were hidden within nature.^[8]Despite this, the word “HaMelech,” which appears in the Megillah numerous times alludes to G-d’s essence which is deeper than any of His names. The Divine concealment during the decrees of Haman is what awakened the Jews to do teshuvah and reconnect to His essence, by reaccepting the Torah.^[9]

The rest of this article will focus on the reasons for the mitzvah of giving Mishloach Manot (gifts of food) on Purim.

Mishlo’ach Manot – the Source

We read in Megillat Esther,^[10] “Therefore the Jews of the villages, who dwell in the unwalled towns, make the fourteenth day of the month Adar a day of gladness and feasting, and holiday, and of sending choice portions to one another (וּמִשְׁלֹחַ מָנוֹת אִישׁ לְרֵעֵהוּ).”

As such, it is a mitzvah for every Jew to give (at least) two gifts of food to (at least) one fellow Jew on the day of Purim.^[11]

Reasons for the Mitzvah

The commentaries give several reasons for this mitzvah. Here are some of them.

●      Unity versus  Divisiveness

Rabbi Shlomo Elkabatz of 16^th century Tzfat writes^[12] that the Mishlo’ach Manot remind us of the unity we experienced at the time of Purim which was the opposite of the divisiveness we had when Haman described us as “a nation that is scattered and divided.”

●      Remembering the Unity

Similarly, Rabbi Yosef Ibn Yichye (of 16^th Century Italy) writes that by sharing Mishlo’ach Manot with our fellow Jews we are reminded of the tremendous unity that the Jewish people experienced when they fought together to protect themselves from their mortal enemies.

●      Correcting a Communal Sin

The Alshich explains that, according to the Talmud,^[13] the decree of Haman to destroy the Jews was a punishment for their sin of bowing to the statue of Nevuchadnetzar and for participating in the feast of Achashverosh while gazing at the immodest women that were there. 

Both of these sins were done in a communal setting. This means that each one of the participants also sinned by not rebuking their fellows for their sins. As such, when they did Teshuvah they rectified this sin by gathering in groups and encouraging each other to repent.^[14] We celebrate this turnaround by sharing two portions of food representing the joy they experienced for the salvation of their fellow’s bodies and souls.

●      Unity brought the Redemption

Along the same lines, Rabbi Yakov Lorberbaum (of 18^th and 19^th century Lissa, Poland) explains,^[15] that the decree was enacted at a time that the Jewish people were in a state of division and were unable to unite to repair themselves. When they did teshuvah they showed love to each other and achieved a state of unity. They gave gifts of food to each other (Mishloach Manot) to commemorate the fact that it was through unity that they merited to the redemption.

●      Switching from a Bad to a Good Day

Rabbi Shlomo Kluger (of 19^th century Galicia/Ukraine) explains^[16] that, unlike Pesach and Chanukah where the miracle occurred on days that were preordained for good things, the miracle of Purim took place on days that had bad energy for the Jewish people. As a result of the Jewish people’s teshuvah, however, G-d transformed this negative time into a positive one and saved the Jewish people. We commemorate this by sharing (exchanging) gifts of food with each other which is reminiscent of the changing energy of the days.

●      Countering Amalek

The Maharal of 16^th and 17^th century Prague writes^[17] that Purim celebrates the victory of the Jewish people over (Haman, a descendant of) Amalek who represents a denial of the One G-d. The Jewish people, on the other hand, pronounce their belief in His unity every morning and evening by saying the Shema. As an expression of their upholding the belief in one G-d, it’s proper for the Jewish people to be in a state of unity and brotherliness. The mitzvah of Mishloach Manot was established in order to emphasize this unity.

●      Food for the Feast

According to Rabbi Yisroel Isserlein (of 14^th and 14^th century ancient Austria)^[18] the sages established the mitzvah of Mishloach Manot to make sure that every Jew would have food for their Purim feast. As such, Rabbi Isserlein writes that one must send food for this mitzvah and cannot fulfill their obligation by sending other household goods.

●      Camping Opposite the Mountain

According to our sages,^[19] the Jewish people reaccepted the Torah at the time of Purim. When the Jewish people received the Torah at Mt. Sinai they were in a state of unity as it says that the camped opposite the mountain “like one man with one heart.”^[20] So too, at the time of Purim the Jewish people united to do teshuvah and fight their enemies as explained above. We reenact this unity on an annual basis by giving Mishloach Manot and expressing our love for our fellow Jews.^[21]

Mishlo’ach Manot with a Drone

The question has been asked: May one fulfill their obligation of Mishlo’ach Manot by sending them with a drone?^[22]

Rabbi Moshe Yochai Raz answered that sending Mishloach manot with a drone is an acceptable way to fulfill this mitzvah as it fulfills the reasons above – to show unity and to provide for the needs of the Purim feast. In addition, although the verse says that the portions of food should be “sent”^[23] this doesn’t mean that one must send it by a Jew or even with a live person. Rather, one can also fulfill this mitzvah by bringing it themselves or by sending them with a gentile or even by mail (as long as it arrives on the day of Purim). It is preferable, however, to send at least one Mishloach Manot with a live messenger as there is the opinion that this is a more honorable method than giving it directly. ^[24]

Wishing you a Shabbat Shalom UMevorach and a Happy Purim!

[1] Vayomer Eliyahu by Rabbi Eliyahu Attiah, Parshat Tetzaveh 

[2] Tosfot D.H. Megillah on Shabbat 115b

[3] Zohar Parshat Pinchas 246a

[4] Exodus 32:32

[5] Makkot 11a

[6] Ma’or Einayim, Parshat Tetzaveh.

It is noteworthy that some say that Moshe Rabeinu passed away on a Friday just as the Seventh of Adar occurs this year – 5785 (Bach and Taz on O.C. 292). The Shulchan Aruch HaRav (292:5) doesn’t subscribe to this view (Likutei Sichot vol. 26 page 204, footnote 1).

[7] Likutei Sichot ibid, page 204 and on.

[8] Another reason given for G-d’s name not appearing in Megillat Esther is that Mordechai and Esther were afraid that when it would be translated by the pagans of that era, they would substitute the Divine names for names of their idols (Shulchan Aruch HaRav, 334:12 see the introduction of the Ibn Ezra on Megillat Esther). See Sichat Parshat Ki Tissa 5724 for a reconciliation of this reason and the one given below.

[9] Torah Ohr, Hosafot on Megillat Esther 121c

[10] 9:19. See also verse 22. 

[11] O.C. 695:4

[12] In Manot HaLevi 9:18

[13] Megillah 12a

[14] Esther 4:14

[15] In Megillat Setarim

[16] Ma’amar Esther, 8:17

[17] Ohr Chadash 9:22

[18] Terumat HaDeshen, siman 111

[19] Shabbat 88a

[20] Rashi on Exodus 19:2

[21] HaMa’or, Shevat/Adar, 5771 page 35 in the name of the Mishnat Eliezer

[22] Gam Ani Od’cha by Rabbi Gamliel HaKohen Rabinowitz, siman 22

[23] Esther 9:19 and 22.

[24] Rabbi Yehudah Assad in Responsa Yehudah Ya’aleh O.C. 111