EXCELLENT Jewish TZEDAKAH Tin LITHO CHARITY Donation MONEY BOX Jerusalem JUDAICA

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EXCELLENT Jewish TZEDAKAH Tin LITHO CHARITY Donation MONEY BOX Jerusalem JUDAICA:
$175.00

DESCRIPOTION : Here for sale is anillustrated TINPushke TZEDAKAH donation CHARITY BOX which was manufactured and used for DONATION RAISING in JERUSALEM Eretz Israel ( PALESTINE ) in the 1940\'s up to the 1960\'s. The tin MONEY BOX was used for funds raising by the \" VA\'AD HAYESHIVOT BE\'ERETZ ISRAEL ( Palestine ) HAMERKAZ BEI\'HAK JERUSALEM \" , The donations are for ERETZ ISRAELI YESHIVOT and their ACTIONS and INSTITUTIONS . Text in HEBREW . The LITHOconsists of an illustrated and decorated image of the TORAH . Litho manufactured by \"LEVIN - EPSTEIN\" in TEL AVIV . The tin box manufactured by \"MORO\" in JERUSALEM . Size : 2\" x 4\" x 5\" . Upper coin slot and a round shaped lid. The box is in a rare FINE CONDITION. The surface is perfect, Vivid and glossy . intact. No dents. No rust. No scratches. Pristine. ( 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.

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).