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zt”l argue that part of mishloach manot is to he can give it to his family or friends, and so there
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cause happiness, and perhaps the need for the is no problem of lack of happiness and the sender
contents to be of important value is only in order fulfills his obligation.
to cause happiness. If this is true, then it can be In summary, we have seen two explanations
argued that even if the mishloach manot is not for the reason of mishloach manot: a) to increase
of important value for the receiver, if it causes the friendship, in which case the sender fulfills
happiness then the sender still fulfills his obliga- his obligation even if the contents are not edible;
tion. Rabbi Sofer and Rabbi Neuwirth zt”l claim b) to ensure that everyone has what to eat dur-
though that sending sweets to someone who has ing the Purim meal, in which case one can only
diabetes does not cause happiness on the part fulfill one’s obligation if the mishloach manot is
of the recipient because he can’t eat them, and edible for the recipient. We saw that according
therefore the sender does not fulfill his obliga- to the Korban Netanel’s understanding of mechi-
tion. On the other hand, Rabbi Yitzchak Zil- la, this wouldn’t suffice even if the recipient was
berstein and Rabbi Shlomo Zalman Auerbach mochel. From the aspect of importance we saw
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zt”l hold that the mitzva was enacted on a na- that the food has to have value for both the send-
tionwide scale and so the happiness need only be er and the recipient, and since the food has no
a general happiness among the nation. Therefore, value for the recipient, the sender doesn’t fulfill
any food or drink that causes happiness among his obligation. Rabbi Neuwirth zt”l and Rabbi
the general population is usable for the mitzva of Sofer add that every mishloach manot must cause
mishloach manot, and even if a specific individual happiness and since there is no happiness, the
is not pleased with what he receives, it does not sender cannot fulfill his obligation. On the other
influence the mitzva of the sender. In our case, hand, Rabbi Auerbach zt”l and Rabbi Zilberstein
even though this particular mishloach manot does hold that importance and happiness are meas-
not cause happiness to the recipient who has di- ured according to the general population and not
abetes, since it would have caused happiness to according to individuals. In addition, the recip-
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most people, then the sender fulfills his obliga- ient is happy to receive the food since he can give
tion. Another idea that Rabbi Auerbach zt”l and it over to his family or friends. For these two rea-
Rabbi Zilberstein propose in favor of the sender sons, one still fulfills the obligation.
fulfilling his obligation is that the happiness re- Rabbi Ovadia Yosef zt”l and Rabbi Simcha
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quired from mishloach manot is not necessarily Rabinovitz both rule that if someone sends his
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from the eating but also from the receiving. If this friend mishloach manot that contains food that
is the case, then someone who has diabetes may the recipient can’t eat due to health reasons (such
actually be happy when receiving a mishloach as sweets to someone who has diabetes), the
manot even if it contains sugar filled food because sender still fulfills the mitzva, since the receiver

23. Nishmat Avraham, Mahadura Batra p. 806
24. He brings a number of proofs: 1. Shaarei Teshuva 695:7 that matana al menat lehachzir doesn’t fulfill the obligation. 2. The Be’er Heiteiv ibid.
that discusses a bird that was found to be a tereifa after it had already been eaten. 3. The Chayei Adam who paskened that it needs to be of value
to the recipient.
25. Nishmat Avraham ibid.
26. However, one could argue that if it is fitting and causes simcha for individuals, one fulfills one’s obligation, as we saw above in the Chochmat
Shlomo, even if the general population would not be happy about it. The only novelty they are adding that we measure this according to the general
population is specifically to be lenient.
27. Chazon Ovadia, Purim p. 148 and similarly in Responsa Yabia Omer 9, miluim to Siman 74
28. Piskei Teshuvot 695:20

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