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266 · Hilchot Purim                                                Tzurba M’Rabanan




        a    Aruch HaShulchan,                                          | ןחלושה ךורע   . 50
            Orach Chaim 695:14                                          די:הצרת ח״וא

        It is uncertain when one sent the [mishloach] manot to one’s   םיקחרמבש והערל תונמ חלששכ ,קפתסהל שי
        friend who lives far away before Purim and it arrives on Purim,   ידי הזב אצי םא םירופב ול ועיגיו םירופ םדוק
        whether one has fulfilled one’s obligation for mishloach manot.    ]ט”האב[ אציד רמואש ימ שיו ,תונמ חולשמ
        Some say that one has fulfilled it (Be’er Heitev), but I think    תונמ  חולשמ  ןניעבד  אצי  אלד  הארנ  ילו
        that one has not fulfilled it, as one needs to send the portions    תונמ חולשמה רקיע אהד דועו ומצע םירופב
        on Purim itself. Furthermore, the primary goal of mishloach    התע ול איה החמש הזיאו החמש םושמ יוה
        manot is to rejoice, and what rejoicing is there for him now
        from what he sent earlier? 20                                       ?םדוקמ חלשש המ

        The Piskei Teshuvot (p. 577) writes that the majority of poskim rule like the Yad Aharon, and one may send
        either mishloach manot or matanot la’evyonim before Purim if the recipient receives it on Purim.



              The Obligation of Women Regarding the Mitzvot of Purim



        Women are obligated in all the mitzvot of Purim like men, as is mentioned by the Darkei Moshe in the name
                        21
        of the Mahari Berin.  He adds though that mishloach manot should be sent specifically from a woman to a
        woman and from a man to a man.

        a    Darkei Moshe, Orach Chaim 695               הצרת ח״וא | רצקה השמ יכרד     . 51
        He [the Mahari Berin] wrote further: “Women are obligated   תונתמו תונמ חולישב תבייח השאד ,דוע בתכו
        to send mishloach manot and matanot la’evyonim just as she   השאו הליגמ ארקמב תבייחש ומכ םינויבאל
        is obligated to hear the Megilla. Now a woman should send    ךפיהב  אל  לבא  שיאל  שיאו  השאל  חלשת
        [mishloach manot] to a woman and a man to a man, but not    ידיל ואוביו הנמלאל חלשי אמש הריזג םושמ
        vice-versa, lest he send to a widow and it might lead to a case    וליפא  םינויבאל  תונתמ  לבא  ןישודיק  קפס
        of an uncertain betrothal. But regarding matanot la’evyonim,   .ל”כע הקדצ ךרד יוה השאל שיא
        even a man [giving] to a woman is considered a manner of
        giving charity.” 22


        20.   It is possible that with respect to mishloach manot specifically, this issue may also be related to the dispute discussed above concerning the reason
           for the mitzva being about having food for the se’uda or increasing feelings of love and unity.
        21.   The one aspect of Purim that may not be recommended for women to observe is drinking and becoming intoxicated during the Purim se’uda.
           Many contemporary poskim hold that the obligation to drink (according to whichever opinion is adopted as to the amount) does not apply to
           women, and is not even recommended. They cite the Gemara (Ketubot 65a) that a woman generally does not drink significant amounts of wine.
           On the other hand, some poskim hold that women do have a mitzva of drinking and should drink a small amount of wine without getting drunk.
           For more on this issue, see Rivevot Efraim (1:458) by Rav Ephraim Greenblatt, Peninei Halacha (16:11) and Shevet HaLevi (10:18:2). Rav
           Yosef Zvi Rimon (Purim p. 287) notes as well that alcohol intake for women is also medically more dangerous than it is for men. [Addition of the
           editors of the English edition]
        22.   Contemporary poskim add that a man should not send mishloach manot to a woman for considerations of modesty, as mishloach manot are
           designed to foster a close connection between the sender and recipient. However, it is permitted for one family to send mishloach manot to
           another family. See Dirshu edition of the Mishna Berura, Siman 695, #57; Peninei Halacha, Zemanim 16:6. [Addition of the editors of the
           English edition]


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