JUDAICA 1948 Jewish TZEDAKAH Tin SAVING Charity SALZMAN BOX Jerusalem RABBI MEIR

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JUDAICA 1948 Jewish TZEDAKAH Tin SAVING Charity SALZMAN BOX Jerusalem RABBI MEIR:
$145.00

DESCRIPOTION : Herefor sale is anillustrated TINPushke TZEDAKAH donation BOX which was manufactured and used for DONATION RAISING in JERUSALEM Eretz Israel - PALESTINE in the late 1940\'s ( After the establishment of the Independent State of Israel ) up to the 1950\'s and1960\'s. The tin was used for funds raising by the \"Knesset Israel righteousness Rabi Meir Ba\'al General Committee\" , The donations are for orfans, widows, scholars, elders and refugees ( Very propably Holocaust refugees ) . Text in HEBREW . The LITHOconsists of an illustrated image of the JEWISH QUARTER in the OLD CITY of Jerusalem Eretz Israel . The tin box was manufactured by \"ALFRED SALZMAN\" ( The manufactorer of the KKL BLUE BOXES in JERUSALEM. The LITHO was printed by LEVIN EPSTEIN in TEL AVIV. The TZEDAKAH BOX is identical in shape and measurements to the KKL BLUE BOXES and yet has an entirely different locking arrangement. There\'s no trap door - Instead there\'s a round lid which has a tiny hole which enable , Together with a matching hole in the box to be locked by a tiny hanging lock ( Not present ).Size a bit less than : 2\" x 4\" x 5\" . The box is in quite GOODCONDITION. The surface is solid, vivid and glossy . Tiny signs of rust and scratches . A small dent on back face. ( Please watch the pictures for reliable AS IS images.) Will be shipped inside a highly protective packaging.

PAYMENT : Payment method accepted : Paypal.SHIPPMENT : Shipp worldwidevia registered airmail is $17 .Will be shipped inside a highly protective packaging. Handling within 3-5 days after payment. Estimated duration 14 days.

Kollel Shomrie Hachomos - Rabbi Meir Baal Haness Rabbi Meir Baal Haness Two thousand years ago, the great Tanna, Reb Meir Baal Haness, promised that he would personally intercede in shamayim on behalf of those who gave tzedakah to the poor of Eretz Yisroel, in his name. He told them to say – “Elakah D’Meir aneini – G-d of Meir, answer me”. \\ The words have become engraved in Jewish history – and in Jewish hearts – for all time. The legacy of Reb Meir Baal Haness lives on in Kollel Shomrei Hachomos Reb Meir Baal Haness. It lives on in our Torah institutions, shuls, and many charitable programs. It lives on, too, in the lives of the Kollel’s supporters, who, like millennia of Jews before them, continue to be blessed when they say אלקא דמאיר ענני! Kollel Shomrei Hachomos – Over 150 years of greatness Kollel Shomrei Hachomos was founded in 1858 by the saintly Chasam Sofer, zatzal, and other tzaddikim of his generation. The Kollel supported the Jews of the old yishuv of Eretz Yisroel – and quickly gained renown amongst the Jews of Europe, who demonstrated their love of the Holy Land by supporting its people. The Kollel also become known as a source of great blessing. One could evoke a yeshuah, a salvation, by dropping a coin into a Kollel Shomrei Hachomos pushke, and saying the words, Elakah D’Meir Aneini. The pushke earned a place of honor in shuls and homes across the Diaspora. Today, the Kollel Shomrei Hachomos pushke is as honored as ever. And the Kollel has become the address not only for the Jews of Yerushalayim, but also Jews everywhere who wish to support them, and bring blessing and salvation upon themselves. What we do Kollel Shomrei Hachomos Reb Meir Baal Haness is a major network of charities and Torah institutions serving thousands of poor Yiden in Eretz Yisroel. We distribute 9 million dollars in aid, a year to widows, orphans, Torah scholars, poor brides and the sick. We provide housing, food, a Torah education, and more. Kollel Shomrei Hachomos is guided by leading rabbonim - as it has been, since its creation one hundred fifty years ago, by the Chasam Sofer and other Torah giants. Your participation in this Chinese sale brings much relief to the poor - and much blessing to you. Please join us - and make Kollel Shomrei Hachomos Reb Meir Baal Haness a cherished part of your home and heart. Kollel Shomrei HaChomos is a support network of tzeddakah founded over a hundred fifty years ago by the ChasamSofer, Rabbi Moshe Sofer, who undertook to renew the tradition of supporting the yidden of Eretz Yisroel, as exhorted by the holy taana R’ Meir Ba’al HaNes nearly two millennia previous. yidden have supported their brethren with love through this venerable charity for generations. Shimon HaTzaddik… used to say: on three things the world stands. On Torah, on [avoda], and [chesed].” Pirkei Avos 1:2 The Kollel Shomrei HaChomos budget currently stands at nearly eight million dollars per year. These funds are used for Rabbi Meir or Reb Meir Baal Haneis (or Hanes) (lit. Rabbi Meir Master of the Miracle) was a Jewish sage who lived in the time of the Mishna. He was considered one of the greatest of the Tannaim of the second generation. According to a legend, his father was a descendant of the Roman Emperor Nero who had converted to Judaism. His wife Bruriah is one of the few women cited in the Gemara. In the Babylonian Talmud, Tractate Gittin p. 4a, it says that all anonymous Mishnahs are attributed to Rabbi Meir. This rule was required because, following an unsuccessful attempt to force the resignation of the head of the Sanhedrin, Rabbi Meir\'s opinions were noted, but only as \"Others say...\" \"Meir\" is actually a sobriquet — his real name is thought to have been Nahori or Misha. The name Meir, meaning \"Illuminator,\" was given to him because he enlightened the eyes of scholars and students in Torah study. The epithet Baal HaNess simply means \"Who Does Miracle(s).\"[1] Nero & Rabbi Meir At the end of 66, conflict broke out between Greeks and Jews in Jerusalem and Caesarea. According to a Jewish legend in the Talmud (tractate Gitin 56a-b), Nero came to Jerusalem and told his men to fire arrows in all four directions. All the arrows landed facing towards Jerusalem. He then asked a passing child to repeat the verse he had learned that day. \"I will lay my vengeance upon Edom by the hand of my people Israel,\" (Ez. 25,14) said the child. Nero became terrified, realizing that God wanted the Temple in Jerusalem to be destroyed, but would punish him if it were. Nero said, \"He desires to lay waste his House and to lay the blame on me.\" Nero fled to Rome and converted to Judaism to avoid such retribution. Vespasian was then dispatched to put down the rebellion. The Talmud adds that Rabbi Meir, a prominent supporter of Bar Kokhba\'s rebellion against Roman rule, is a descendant of Nero. Legend He was called “רבי מאיר בעל-הנס Rabbi Meir Baal Ha-Neis (or Ha-Nes)” (“the Master of the Miracle”) because of the following story. He was married to Beruriah, the daughter of Rabbi Chananiah ben Teradyon, one of the ten martyrs. The government ordered Rabbi Chanina\'s and his wife’s execution for teaching Torah publicly. They decreed that his daughter (Beruriah\'s sister) should live a life of shame. She was placed in a brothel. Beruriah asked her husband to save her sister. Rabbi Meir took a bag of gold coins and went to the brothel disguised as a Roman horseman. When he discovered that Beruriah\'s sister kept her chastity he offered the money as a bribe to the guard. The guard replied, “When my supervisor comes, he will notice one missing and kill me.” R\' Meir answered, “Take half the money for yourself, and use the other half to bribe the officials.” The guard continued, “And when there is no more money, and the supervisors come - then what will I do?” R\' Meir answered, “Say, ‘The God of Meir - answer me!’ and you will be saved.” The guard asked, “And how can I be guaranteed that this will save me?” R\' Meir replied, “Look - there are man-eating dogs over there. I will go to them and you will see for yourself.” R\' Meir walked over the dogs and they ran over to him to tear him apart. He cried, “God of Meir - answer me!” and the dogs retreated. The guard was convinced and gave him the girl. When the group of supervisors came, the guard bribed them with the money. Eventually, the money was used up, and it was publicized what had happened. They arrested the guard and sentenced him to death by hanging. They tied the rope around his neck and he said, “God of Meir - answer me!” The rope tore, much to everyone’s amazement. He told them the incident, and they went after R\' Meir. The guard was saved.[2] From then on, a tradition has remained that when a Jew finds himself, in any sort of crisis, he gives charity for the benefit of Torah students in Israel, which ever yeshivah it may be, and dedicates the charity in memory of R\' Meir Baal Haneis (or Hanes). He then says, “God of Meir - answer me! God of Meir - answer me!” and in that merit will hopefully have salvation from his crisis. Several famous charitable foundations exist today which use his name and likeness such as the Rabbi Meir Baal Haneis Salant charity which was founded in 1860 by Rabbi Shmuel Salant (1816-1909) who served as the Chief Rabbi of Jerusalem from 1878 to 1906. This stems from a segulah in which Rabbi Meir proclaimed that he would personally intercede in heaven on behalf of whomever would give charity to the poor of the land of Israel in his merit. Discussion In the Gemara to tractate Erubin in the Babylonian Talmud there is an extended discussion of the real name of this Rabbi Meir. At 13b there is, without argumentation, a simple statement that this Rabbi Meir is \"Eleazar Ben Arach,\" one of the students of Rabbi Yochanan ben Zakai. This Eleazar ben Arach is given tremendous praise in Rabbi Nathan\'s version of Avot. Indeed at 2-8 of Rabbi Nathan\'s \"Avot\" this Eleazar ben Arach is presented as being the greatest of the Sages, inclusive of Rabbi Eliezer ha Gadol. Further in the Gemara to tractate Haggigah in the Babylonian Talmud [14b] this same Eleazar ben Arach is presented as a student of Rabbi Yochanan Ben Zakai who, at an early age, had mastered the meaning of the mystical revelations which are associated with \"the Work of the Chariot.\" All of this is rather curious, since aggadic material in Rabbi Nathan\'s \"Avot\" and elsewhere indicates that after his studies Eleazar ben Arach settled in Emmaus and virtually ended his participation in the Rabbinic Movement. Also, Rabbi Meir is not listed as one of the students at the beit ha-midrash of Zakai at Yavneh. In \" \'The Written\' as the Vocation of Conceiving Jewishly\"[3] this conundrum is addressed. The suggestion is that the virtual disappearance of Eleazer Ben Arach from Rabbinic ways allowed for the usage of this name as a cognomen for Rabbi Meir, acceptably to Rabbinic officialdom who permitted this \"cover name\" to honor this great scholar but with sufficient indirectness so as not also to honor his checkered history with Rabbinic officialdom. The book also points out that Rabbi Yochanan Ben Zakai set up a bet midrash at Beor Khail after he left Yavneh, apparently because he was so radically shamed and discredited by what would become the mainstream of the Rabbinic Movement after \"that very day\" memorialized in Chapter Five of the Mishna\'s tractate Sotah.[4]. Rabbi Meir was not a student of Zakai at Yavneh. But it is argued that it is entirely possible that he became a student of Zakai at Beor Khail. In his notations on Talmud (Mesoras Has\'Shas), Rabbi Yeshayah Berlin points out that the Nehorai that is identified with Rabbi Eleazar is not Rabbi Meir but a different Tanna called Nehorai. In which case there is no need for the hypothesis mentioned above.[5] In the Mishnah First a disciple of Elisha ben Abuyah and later of Rabbi Akiva, Rabbi Meir was one of the most important Tannaim of the Mishnah. Rabbi Akiva\'s teachings, through his pupil Rabbi Meir, became the basis of the Mishnah. Rabbi Meir is the quoted authority for many Aggadot and Halachot that are still studied today. Also, Rabbi Meir was an active participant in Bar Kokhba\'s revolt.[1] Twenty four thousand students of Rabbi Akiva died in a plague. Only five survived, and Rabbi Meir was one of them. The four others were: Rabbi Judah ben Ilai, Rabbi Nehemiah, Rabbi Jose ben Halafta, and Rabbi Shimon bar Yochai. Tomb Although Rabbi Meir died outside of the Land of Israel, he was brought to Tiberias (the same city where his well-known teacher Rabbi Akiva is buried) and buried there in a standing position near the Kinneret. He requested that he be buried in Eretz Yisrael by the seashore so that the water that washes the shores of Eretz Yisrael should also lap his grave (Jerusalem Talmud, Kelaim 9:4). Visitors to his grave traditionally recite Tehillim and a special prayer at the tomb and synagogue of \"Reb Meir Baal Haneis(or Hanes)\" in Tiberias. This special prayer is found in the prayer book \"Aneni\" (or \"Aneini\"). Every year, thousands of Jews make pilgrimage to his grave to receive blessings for health and success. ******** A kollel (Hebrew: כולל‎ \"a gathering/collection [of scholars]\") (plural: kollelim) is an institute for advanced studies of the Talmud and of rabbinic literature for Jewish men, essentially a post-graduate yeshiva which pays married men a regular monthly stipend or annual salary (and/or provides housing and meals) to study Judaism\'s classic texts in depth. History Original sense Main article: Halukka Originally, the word was used to identify the support organizations of the Yishuv haYashan, which were scholars who went up to spend the rest of their life with devotion to God. The Kollel was the umbrella organization for all their needs. The first examples were Colel Chabad for the Russian Hasidim and Kolel Perushim for the non-Hasidic. The Polish Jews were divided into many Kollelim; Kollel Warschau, headed by Rabbi Chaim Elozor Wax; Kollel Vilna Zamutch was under different leadership; and the Galicians were incorporated under Kolel Chibas Yerushalayim. The last initially included the entire Austrian Hungarian Kingdom, but as each subpparty looking for more courteous distribution, the Hungarians separated into Kolel Shomrei HaChomos. Modern sense The first \"kollel\" in the Jewish diaspora was the Kovno Kollel, the modern sense of the term, the \"Kollel Perushim\" founded in Kovno in 1877. It was founded by Rabbi Yisrael Salanter, and directed by Rabbi Isaac Blaser. The ten students were required to separate from their families, except for the Sabbath, and devote themselves to studying for the Rabbinate. There was a four year limit on one\'s membership in the kollel. The advocate for the modern sense of the kollel was Rabbi Aharon Kotler, the founder of Beth Medrash Govoha, America\'s largest yeshiva located in Lakewood, NJ. The community kollel movement was also fostered by Torah Umesorah (the National Society for Hebrew Day Schools). Currently, the term is applied in America to any stipend given for yeshiva study and is now a general term for the yeshivah approach to life. Even those engaged in outreach work, teaching, or administration can be said to be \"in kollel\" as long as they are financially dependent on a yeshivah. With the rise of the kollel movement, members spending increased time on adult education, the term is increasingly becoming a generic synonym, in popular usage, for Torah classes. American kollel In the early 1970s \"community\" kollelim were functioning in Los Angeles, California; Toronto, Ontario, and Detroit, Michigan In 1986, a kollel was established in Montreal, Quebec. Other examples of successful community kollelim include kollelim in Dallas, Texas;St. Louis, Missouri ; Atlanta, Georgia; Seattle, Washington; and Phoenix, Arizona. In the past 30 years about 50 Haredi \"community kollelim\" in North America have been opened by yeshiva-trained scholars as centers for adult education and outreach to the Jewish communities in which they located themselves. The activities of these institutions have caused Jewish communal leaders to look seriously at the need for adult Jewish education and to address this need with more extensive programming, including sincere and successful efforts at reaching out to the unaffiliated Jewish community. A kollel is primarily an institute for advanced Talmudic and/or Halakhic study, often attached to an established advanced yeshiva in a large Orthodox community that is devoted purely to studies by advanced Talmudic scholars. In contrast, a \"community kollel,\" connotes the inclusion of a community education outreach program. Topics include everything from basic Hebrew to advanced Talmud. In addition to imparting Torah knowledge, such kollels function to impart technical skills required for self-study. Across the United States, community kollelim are a combination of classes in Talmud or Talmud study in havruta geared as outreach to the unaffiliated Jewish community. Most Kollels have a scholar as a Rosh Kollel who is the head of the Kollel. He decides on the subject matter studied by the Kollel. In many cases he spends a lot of time fund-raising to support the Kollel. Many Orthodox Jewish yeshiva students study in kollel for a year or two after they get married, whether or not they will pursue a rabbinic career. Modest stipends or the salaries of their wives and the increased wealth of many families have made kollel study commonplace for yeshiva graduates. The largest U.S. kollel is at Beth Medrash Govoha in Lakewood, New Jersey, with over 1500 kollel scholars attached to the yeshiva which is 4700 strong in total, large kollels also exist in Ner Israel Rabbinical College numbering 180 scholars and in Yeshiva Rabbi Chaim Berlin of over 100 scholars. In the Israeli Haredi Jewish community thousands of men study full-time for many years in hundreds of kollelim. One uniquely positoned kollel is the Miami Beach Community Kollel, led by Rabbi Yakkov Gross. Miami Beach is well known for \"snowbirds\" flocking south to escape the winter between Dec. and Apr., and Miami Beach boasts all the physical comforts of a first class vacation as well as an Orthodox Community with all of the specifics important to Orthodox Jews. With the addition of the Kollel it is now possible to spend your morning learning before enjoying the magnificent winter weather of Miami. Kollel has been known at times to cause a great deal of friction with the secular Israeli public at large, and garnering criticism from the Modern Orthodox, non-Orthodox and secular Jewish community. The Haredi community defends this practice with the argument that Judaism must cultivate Torah scholarship in the same way that the secular academic world does, no matter how high the costs may be financially in the short run, in the long run the Jewish people will benefit from the large number of learned laymen, scholars, and rabbis. Yeshiva students who learn in Kollel often go on to become rabbis, poskim (\"decisors\" of Jewish law), or teachers of Talmud and Judaism. Reform and Conservative Judaism A minute number of kollelim have been opened by those affiliated with Reform Judaism and Conservative Judaism. In the non-Orthodox Jewish community a kollel is an adult-education program or center that has courses available on Talmud, Midrash, learning Hebrew, Jewish ethics and related topics; less emphasis is given to Talmud[citation needed]. ********** The tzedakah box - a symbol of a highly important act The tzedakah box is a means for a Jewish person to perform one of the most important acts of Judaism. According to the ancient sages, the commandment of giving charity is equally important to all other Jewish commandments. The High Holiday prayers state that God judges all who have sinned. But, teshuvah (repentance), tefilah (prayer) and tzedakah can reverse His decision. There are no exemptions The duty to give is considered so important in Judaism that even the recipient is obligated to give something back to others. The only stipulation is that one should not give to the point where he himself becomes needy. The act is also linked to ancient times According to some sources, giving tzedakah is considered a replacement for the animal sacrifice carried out in ancient times. This act was meant to express thanks to God and ask His forgiveness. Let\'s move on and take a look at the personal aspect: When you give, you gain something back as well… The giving of charity can often be just as rewarding to the giver as to the receiver. The spiritual reward for giving can often just as great as the benefit the receiving party will gain. When a person gives to charity, he has the opportunity both to appreciate the good that he has and to share it with others – a person like that is lucky in my book… Now what about the meaning of the word? The word tzedakah comes from the Hebrew word tzedek, which means righteous. In the Bible, the word tzedakah refers to justice, kindness and ethical behavior. In Modern Hebrew, it refers to charity - giving to those in need. This is consistent with the Jewish approach Judaism considers charity to be an act of justice more then an act of good faith. According to tradition, people in need have a right to food, clothing and shelter – this right must be honored by others more fortunate. So you see, giving tzedakah is not voluntary, it\'s considered an act of justice. According to some, there are also different levels of tzedakah – let\'s see what they are! The different levels of charity The RAMBAM (Rabbi Moshe Ben Maimon), a 12th century Jewish scholar, wrote a code of Jewish law saying that not all acts of charity are equivalent - some are considered better then others. In the text below, you can see how he ranked them, from the most meritorious to the least meritorious: Giving and enabling the recipient to become self-reliant Giving when neither party knows the other\'s identity Giving when you know the recipient\'s identity, but he doesn\'t know yours Giving when you don\'t know the recipient\'s identity, but he knows yours Giving before being asked Giving after being asked Giving less that you should, but giving it happily Giving begrudgingly There is also an accepted way to determine the recipient When giving charity, you should consider the person or organization you plan to help out. According to Jewish tradition, there are some recipients more preferred than others. They are ranked below in order of priority, from the highest to the lowest: Family and close relatives Local Jewish community Jewish community in Israel Jewish communities worldwide Local community in general International assistance to needy people The occasion on which we give also has an importance In Judaism, there are occasions in which it\'s considered more appropriate to give to others. Giving is considered a great way to celebrate a happy occasion, commemorate a deceased loved one or mark the Holy Days. It\'s also traditional in Jewish families to give the children money each week, before the Sabbath, to place in the tzedakah box by this teaching them the act of tzedakah. Where can we find the tzedakah boxes? Tzedakah boxes are often found in public places but also in many Jewish homes. Most synagogues have tzedakah boxes as well - this is to enable people who come to worship and celebrate to carry out an act of righteousness. Will you recognize it when you see it? Let\'s take a close look at the box The tzedakah box can take almost any shape and form. There are round boxes, square boxes, long ones and flat ones. They can be made of all sorts of materials. For example, glass, ceramic, silver, pewter, wood and even papier maché. The boxes are usually decorated with Jewish motifs or general motifs such as nature. Once, I even saw a tzedakah box for sports lovers, it was designed like a basketball! Spread the joy of giving The tzedakah box makes a great gift. If it\'s of high quality it can even last for ever and maybe be passed on as a family heirloom. Giving it as a gift is most appropriate on almost any occasion: Bar and Bat Mitzvahs, new babies, weddings, birthdays or even when visiting friends and family. ******** The giving of Tzedakah (charity) is a fundamental Mitzvah in Jewish life. Being a cornerstone of Judaism, no Jewish home is complete without a Tzedakah Box. There are many wonderful Tzedakah Boxes here, you are sure to find one that will help to beautify the preformance of this important Mitzvah. ********* Tzedakah (Hebrew: צדקה‎) is a Hebrew word commonly translated as charity, though it is based on a root meaning justice (צדק, tzedek). In Judaism, tzedakah refers to the religious obligation to perform charity, and philanthropic acts, which Judaism emphasises are important parts of living a spiritual life; Jewish tradition argues that the second highest form of tzedakah is to anonymously give donations to unknown recipients. Unlike philanthropy, which is completely voluntary, tzedakah is seen as a religious obligation, which must be performed regardless of financial standing, and must even be performed by poor people; tzedakah is considered to be one of the three main acts that can annul a less than favorable heavenly decree. In rabbinical literature of the classical and Middle Ages In classical rabbinical literature, it was argued that the Biblical regulations concerning left-overs only applied to corn fields, orchards, and vineyards, and not to vegetable gardens;[1] the classical rabbinical writers were much stricter in regard to who could receive the remains. It was stated that the farmer was not permitted to benefit from the gleanings, and was not permitted to discriminate among the poor, nor try to frighten them away with dogs or lions[2];[3][4] the farmer was not even allowed to help one of the poor to gather the left-overs.[5] However, it was also argued that the law was only applicable in Canaan,[6] although many classical rabbinical writers who were based in Babylon observed the laws there;[7][8] it was also seen as only applying to Jewish paupers, but poor non-Jews were allowed to benefit for the sake of civil peace[9] Despite the narrowness of the law\'s interpretation, it was perceived as encouraging charity; giving anonymously to an unknown recipient came to be considered the second highest form of tzedakah, since the regulation allows the poor to gather food in a dignified manner, rather than having to beg for it. Maimonides was driven to enumerate the forms of charity, from the greatest to the most weak:[10] Giving a person independence so that s/he will not have to depend on tzedakah. Maimonides enumerates four forms of this, from the greatest to the weakest: Giving a poor person work. Making a partnership with him or her (this is lower than work, as the recipient might feel he doesn\'t put enough into the partnership). Giving an interest-free loan to a person in need. Giving a grant to a person in need. Giving tzedakah anonymously to an unknown recipient via a person (or public fund) which is trustworthy, wise, and can perform acts of tzedakah with your money in a most impeccable fashion. Giving tzedakah anonymously to a known recipient. Giving tzedakah publicly to an unknown recipient. Giving tzedakah before being asked. Giving adequately after being asked. Giving willingly, but inadequately. Giving \"in sadness\" - it is thought that Maimonides was referring to giving because of the sad feelings one might have in seeing people in need (as opposed to giving because it is a religious obligation). In practice In practice, most Jews carry out tzedakah by donating a portion of their income to charitable institutions, or to needy people that they may encounter; the perception among many modern day Jews is that if donation of this form is not possible, the obligation of tzedakah still requires that something is given. Special acts of tzedakah are performed on significant days; at weddings, Jewish brides and bridegrooms would traditionally give to charity, to symbolise the sacred character of the marriage; at Passover, a major holiday in Jewish tradition, it is traditional to be welcoming towards hungry strangers, and feed them at the table; at Purim it is considered obligatory for every Jew to give food to two other people, in an amount that would equate to a meal each, for the purpose of increasing the total happiness during the month. As for the more limited form of tzedakah expressed in the biblical laws, namely the leaving of gleanings from certain crops, the Shulchan Aruch argues that Jewish farmers are no longer obliged to obey it.[11] Nevertheless, in modern Israel, rabbis of Orthodox Judaism insist that Jews allow gleanings to be consumed by the poor and by strangers, and all crops (not just gleanings) by anyone and everyone (free, not bought nor sold) during Sabbatical years[12]. In addition, one must be very careful about how one gives out tzedakah money. It is not sufficient to just give to anyone or any organization, rather, one must check the credentials and finances to be sure that your Tzedakah money will be used wisely, efficiently and effectively (Proverbs 22:22[13] - Do not steal from a poor person, for s/he is poor) and from Talmudic-era commentaries including Numbers Rabba 5:2. It is taught that Tzedakah money was never yours to begin with, rather, it always belongs to the recipient, and hence you have an obligation to give it AND to give it away to places that use it efficiently and effectively. Two examples of Tzedakah funds that operate according to Maimonides\' principles above (particularly #2), are Hands on Tzedakah (working with non-profits in the USA and in Israel), and Mitzvah Heroes Fund (working mainly with non-profits in Israel).