Why is No Blessing Recited on Mishlo'ach Manot and Matanot La'evyonim?

It is somewhat surprising that no blessing is recited when performing the mitzvot of mishlo'ach manot and matanot la'evyonim as is done when performing most other mitzvot. Some are quick to suggest that the reason for this is that mitzvot of mishlo'ach manot and matanot la'evyonim are “only” rabbinical in nature, and therefore a blessing is not recited. This answer, however, is obviously incorrect as it is inconsistent with the many other rabbinical mitzvot upon which a blessing is recited, such as the reading of the Megilla, the lighting of the Shabbat candles, and the lighting of the Chanuka candles, among others.

Some suggest that a blessing is not recited on these Purim mitzvot for the same reason that a blessing is not recited before giving tzedaka. One of the reasons that a blessing is not recited before giving tzedaka is due to the concern that the poor individual might not accept one's gift. Were this to happen, the blessing one recited would be a bracha levatala, a blessing recited in vain, as ultimately no mitzva was performed.^[1] So too, there is a concern, albeit a minimal one, that the intended recipient of one’s mishlo'ach manot and/or matanot la'evyonim might refuse to accept them. Rabbi Doron Kornbluth adds that perhaps it is unbecoming to recite a blessing on a mitzva that is dependent upon another person’s poverty.

It is also suggested that the reason a blessing is not recited is due to the fact that many people give mishlo'ach manot and matanot la'evyonim for ulterior motives and not exclusively for the purpose of increasing love and brotherhood among Jews -- the true reason and purpose for the mitzva. Indeed, mishlo'ach manot and matanot la'evyonim are often used as a means to advance social status, gain or pay back favors, or for some other sort of “leverage.”^[2] Similarly, it is suggested that it is precisely because one should be focused on spreading brotherhood and unity on Purim, and not worrying about halachic technicalities, that a blessing is not recited upon the Purim mitzvot (with the exception of the Megilla reading, of course).^[3]

There is also a general rule that a blessing is not recited when performing a mitzva that is essentially a routine activity.^[4] Since giving gifts of food to a neighbor, or charity to the poor, is something that many people do often, it might not be clear that it is being done exclusively in honor of Purim. As such, a blessing is not recited.^[5] Indeed, the goals of peace, friendship, and brotherhood that mishlo'ach manot and matanot la'evyonim are intended to achieve should be pursued all year long and not just on Purim.^[6] Finally, a blessing is generally not recited upon mitzvot that are bein adam l'chaveiro, dependent upon another person.^[7]

Nevertheless, it is suggested that a blessing is indeed recited (in some way at least) before performing the mitzvot of mishlo'ach manot and matanot la'evyonim. This is because the "shehecheyanu" blessing that is recited before the Megilla reading on Purim day is intended to apply to the other mitzvot of Purim, as well.^[8] Although not truly required, perhaps Sefardim, who do not recite shehecheyanu on Purim day, should have the mitzvot of mishlo'ach manot and matanot la'evyonim in mind when shehecheyanu is recited on Purim night.

[1] Pri Megadim, OC 692.

[2] Orchot Chaim 695:9.

[3] Rivevot Ephraim 4:173:9.

[4] Magen Avraham 692.

[5] Arugot Habosem, OC 207.

[6] Chatan Sofer 72:4.

[7] Mikraei Kodesh, Purim; Seridei Aish 1:61.

[8] Mishna Berura 692:1; See Maharitz Chayot, Megilla 7a.