The pictures are horrifying… the sort that newspaper editors decide not to publish, for reasons of taste and human dignity (and subscriber backlash).

Faces of lifeless children caked in concrete dust, bodies buried in rubble. Female arms and legs protruding from pancaked concrete floors of the crumpled factory, colourful clothing contrasting against the grey ruins. Rescuers tugging heroically, too often fruitlessly. Sudden, catastrophic death everywhere.

The collapse of the eight-storey Rana Plaza clothing factory in the Savar district of Dhaka, Bangladesh on April 24, 2013, killed 1,129 people, most of them young women. Another 2,515 were injured or maimed. The event shocked the world and put a searing spotlight on the worst excesses of global capitalism and blind consumerism.

For The Optimists, a Bangladesh-focused diaspora charity formed in 2000, Rana Plaza was just the latest call to action, if the most tragic in scale. The organization quickly posted graphic photos on its website as it reached out to supporters for donations.

The Optimists (not to be confused with Optimist International clubs) was established by ex-pat professional Bangladeshis living in New York City. Most of the founders have finance, medicine, or business backgrounds. They represent an increasingly mobile global professional class that has greatly influenced the modern evolution of diaspora philanthropy.

“During the information revolution of the 1980s and 1990s, a new generation of philanthropists emerged from the booming finance and information technology industries,” note the authors of Diaspora Philanthropy: Private Giving and Public Policy, a 2010 study published by Washington, D.C.-based Migration Policy Institute. “In the first decade of the twenty-first century, strong economic growth in emerging economies (particularly in South and East Asia) led to the emergence of new philanthropists with direct ties to the developing world.”

Helping The Optimists and diaspora philanthropists everywhere is a powerful tool that an early ex-pat philanthropist, the Scot-American Andrew Carnegie, could not possibly have imagined: the Internet. The charity maintains a website, offers online donations, runs a Facebook page, operates a blog, and publishes online videos. Material is published in both English and Bengali. The Internet “is making it possible for dispersed populations to organize, collaborate, and nurture ties across borders,” observe the authors of Diaspora Philanthropy.

The goal of The Optimists is to both address the symptoms of poverty and also its causes. The group provides underprivileged students with the means to continue their education. The Child Sponsorship Program, for a $135 USD annual donation, funds a student from grade 6 through grade 10. The Special Sponsorship Program is similar. A $310 annual donation supports a student from grade 11 through to a bachelor degree. Candidate students must show promise and must be from “underprivileged, distressed, dispossessed, orphaned, deprived, broken and/or vulnerable families,” according to the group’s website.

“Many children from rural areas in Bangladesh are unable to attend school in their villages because their parents can’t afford it,” says Fahmida (Farah) Ahmed, a New York-based volunteer for The Optimists. “They barely have enough money to sustain life. Most people barely even make a dollar a day in those areas. So sending their kids to school is luxury, not a priority.”

After the Rana Plaza disaster, The Optimists focused on supporting students directly affected by the loss or maiming of mothers or sisters who supported them. On January 17, 2014, the organization announced at an event in Dhaka that it had raised funds to support 81 students in its “Rescue Savar’s Future” program.

Something to think about on the next shopping trip.

Works Cited

E-mail interview with Fahmida (Farah) Ahmed, a New York-based volunteer for The Optimists.

The Optimists website

http://www.theoptimists.org/news/

Asian American Federation, Census Information Center
Profile of New York City’s Bangladeshi Americans: 2013 Edition

http://www.aafny.org/cic/briefs/bangladeshi2013.pdf

Bangladesh history

http://en.wikipedia.org/wiki/Bangladesh

Savar (Rana Plaza) Building Collapse

http://en.wikipedia.org/wiki/2013_Savar_building_collapse

World Movement for Democracy
Report on Laws and Regulations Governing Civil Society Organizations in Bangladesh

http://www.wmd.org/projects/defending-civil-society/country-reports/bangladesh-2011

Newland, Kathleen, Aaron Terrazas, and Roberto Munster. 2010.
Diaspora Philanthrophy: Private Giving and Public Policy.
Washington, DC: Migration Policy Institute

http://www.migrationpolicy.org/pubs/diasporas-philanthropy.pdf

The sense of family is an important part of many cultures; the Filipino culture is no exception. From a culture that is often identified as being “hospitable”, the practice of philanthropy is also present. Over recent years there has been an increase of immigrants coming from the Philippines, with Filipinos being the highest number of permanent residents by top source countries from 2010 to 2012 (Citizenship and Immigration Canada, 2013). A similar situation can be found in the United States.

Also birthed from the migration of Filipinos to the Western World is what Garchitorena (2007) calls “Filipino Diaspora Philanthropy.” Diaspora meaning, “the movement, migration, or scattering of a people away from an established or ancestral homeland (Collins English Dictionary, 2012). When Filipinos move overseas they tend to “give back” (Garchitorena, 2007) to their homeland country.

Reasons as to why they give back vary from situation to situation; those who have done well abroad seek ways to share their “wealth or talent with their home country” (Garchitorena, 2007). As I took a second to reflect at how this is true in my own (family) life I see that the Diaspora Philanthropy is evident so who better to discuss the topic than my own Filipino family. Upon asking my father, his reply was “the reason for giving back is gratitude, because we are thankful for what our families have done for us, and we want to share the blessings we have received here in Canada” (P. Mayled, personal communication, September 19, 2014). Another reason for the desire to give back to the homeland is “self gratification in knowing that I have helped someone who is more in need” (N. Pantig, personal communication, September 19, 2014). “After giving back and sending Balikbayan boxes or money, I feel comfortable knowing that people who will be receiving the gift will be a little more comfortable in life themselves” (M. Mayled, personal communication, September 19, 2014).

Methods of giving back which have been briefly mentioned include Balikbayan boxes which are boxes filled with non-perishable food, clothing, health-related items. These Balikbayan boxes are sent directly to families usually on trips to the the Philippines where “there is great personal satisfaction when one can actually meet the person who will benefit from a donation” (Garchitorena, 2007) or by shipping it and the recipient(s) receiving it in approximately 4-5 weeks. Another common method is through money transfer. My family every so often sends money over to their families back in the Philippines, especially to help cover ever-so-expensive health costs for a family member. One other method my family gives back is by donating money through our local church especially to help victims of natural disasters such as typhoons, and landslides.

I believe one of Garchitorena’s (2007) reasoning encompasses why I would personally give back in the near future which is the “compassion for the poor and underprivileged”. I was born and raised in Canada, and have only seen a glimpse of living in the Philippines. With just that slight glimpse I know the way of living in Canada is a hundredfold different (and one could say better) than in the Philippines. I can see them as two completely different worlds. To see how my relatives in the Philippines live and how I live here in Canada makes me count my blessings, and even share them whenever I can out of the compassion of my heart.

Works Cited

Garchitorena, V. P., (2007). Diaspora Philanthropy: The Philippine Experience. Convention on Biological Diversity.

diaspora. (n.d.). Collins English Dictionary – Complete & Unabridged 10th Edition. Retrieved September 23, 2014, from Dictionary.com website:http://dictionary.reference.com/browse/diaspora

Armenia adopted Christianity as it’s faith in the 4th Century (Payaslian, 2007), and thus boasts the longest tradition of structured Christian philanthropy. Today the Armenian spirit of giving is alive and well (Libaridian, 2004). Armenia is a created state, like Israel. The Diaspora maintain their identity not only through their faith and language, but through their philanthropy (Dobuzinskis, 2005).. The generosity of Armenian cultures manifests in three ways: The Church, the Armenian Cross, and individual donation.

While European churchgoers with gold-lined pockets could buy their way to salvation, the Armenian parishioners gave money for their dearly departed to assure their way to heaven. This money would go to build and repair churches, schools and orphanages. Often the religious minority in the mostly Muslim communities they lived in (Payaslian, 2007), Armenians quietly organized themselves to keep their poverty and vulnerability a secret. Food stores were organized, money was set aside for the regular event of raids and violence.

Eventually this violence would culminate into the full-scale Armenian Genocide during WWI (Miller, 2003). Churches, villages, and entire populations were systematically murdered by the Young Turk’s solution to “The Armenian Question” (Payaslian, 2007). This began a new phase in Armenian philanthropy called The Armenian Cross (Libaradian, 2004). This non-political organization of businesses used their best accents of acquiescence and political savvy to get life-saving supplies, traveling papers, and safe haven for hundreds of thousands of Armenian refugees (Miller, 2003). Working in concert with local missionaries and wealthy Armenians in larger centers, The Armenian Cross gave relief and basic supplies of life to those who survived the death-marches and mass executions. The Armenian Cross still exists today, and has branches all over the world. It’s current focus is to aid the created state of Armenia (lean on resources since the fall of the USSR) to build hospitals, schools, and orphanages (Libaridian, 2004).

Many Armenians have been blessed in the New World with great wealth and success (Dobuzinkis, 2005). Combining the sacred with the secular, many of the elite of Armenia make personal donations in the name of a loved one who is deceased. This is done directly to an organization in need, often a school (Libaridian, 2004). It is considered the height of a life well lived to be able to donate most of one’s wealth to Armenian causes, and less to one’s family (Libaridian, 2004). The purpose of this is to keep sowing the seeds of Armenian culture to ensure its legacy of survival and perseverance through Genocide (Miller, 2003).

The generation trauma instilled by the Armenian Genocide has had a great cost to the people of Armenia (Payaslian, 2007). Yet it’s cultural tenacity has never wavered due to its reinvestment in its future. Armenians always build their schools first, and have always invested in education (Miller, 2003). The empowerment not only of funds but of knowledge has kept this dynamic community robust through any misfortune (Libaridian, 2004).

Works Cited

Armenian charity body in france to expand activities in karabakh. (2001). BBC Monitoring Central Asia, , 1.

Dobuzinskis, A. (2005, Mar 1). Armenian charities get genocide settlement. San Gabriel Valley Tribune,

Libaridian, G. J. (2004). Modern armenia: People, nation, state. New Brunswick, N.J.: Transaction Publishers.

Miller, D. E. (2003). In Miller L. T., Berndt J. (Eds.), Armenia: Portraits of survival and hope. Berkeley, Calif.: University of California Press.

Payaslian, S. (2007). The history of armenia: From the origins to the present (1st ed. ed.). New York: Palgrave Macmilla

The “culture of philanthropy” as it is understood in Western culture is far less established in other parts of the world. Understandably, specific conditions of given societies naturally call forth different philanthropic traditions. As such, the history and current day giving traditions in Caribbean culture, specifically Jamaica, differ from a modern Western view of philanthropy. Understanding the role philanthropy plays in Jamaican culture is key in deciphering the country’s core values.

Different societal factors have affected the development of non-profit organizations, philanthropy and social welfare in Jamaica. Namely during colonial times when practices and traditions were brought over by the British and adopted by immigrants and slaves. During this time, the idea of philanthropy was associated primarily with religious charity and benevolence. The sole form of social welfare was fashioned after the British Poor Law which provided for the “deserving poor” such as children, the elderly and single mothers. The church was responsible for the establishment and operation of institutions such as convents, asylums and educational facilities. The Moravian church for example was birthed in Jamaica with the arrival of missionaries in 1754. More than 250 years later having established over 30 schools, the Moravian church has helped to not only build sound moral values, but has contributed significantly to the development of education in the country. Post slavery saw the development of the voluntary sector in Jamaica including the emergence of corporate involvement in philanthropic activity.

To this day, philanthropic activities in Jamaica remain focused on education and social development. Thalia Lyn, CEO of the Jamaican restaurant chain Island Grill and chairperson of the National Commercial Bank (NCB) Foundation, has been a tireless champion of philanthropy in Jamaica. Lyn strongly believes in the responsibility of the local corporate culture to be involved with philanthropic activity. Specifically, her commitment to the development of Jamaica relates to economic growth and job creation. According to Lyn, “…philanthropy could be the most relevant and immediately responsive solution to create jobs. Philanthropy underscores the basic rule of free enterprise – you must give in order to get.” Lyn continually challenges corporate America as well as the government to fully exercise their civic responsibilities and invest more in the people of Jamaica.

Examples of what local philanthropic efforts have produced can be found in charities such as The NCB Foundation, The YUTE Initiative and Mustard Seed Communities. The NCB Foundation, funded through a percentage of National Commercial Bank’s profit, has spent over $200 million in the past three years on engaging projects such as a cathedral restoration which taught tangible skills to people from an inner city community and created over 70 jobs enabling those communities to provide for their families. Youth Upliftment Through Employment (YUTE), is an intervention program led by the private sector, which targets the root causes of crime, violence and unemployment impacting youth giving them internship and entrepreneurial experience. And finally, Mustard Seed Communities cares for, feeds, clothes and provides shelter for Jamaica’s most vulnerable and is the largest NGO employer in the Caribbean. Through these examples, it is clear that the common element running through most facets of charitable giving in current day Jamaica is summed up by the Chinese parable: “Give a man a fish and you feed him for a day. Teach a man to fish and you feed him for a lifetime.”

It is also important to note the significant impact made by Jamaicans living abroad who feel the need to give back to both their homeland as well as their new country of residence. One such example is Raymond Chang, recently named Outstanding Philanthropist 2010 by the Toronto Chapter of the Association of Fundraising Professionals, who has donated upwards of $200 million in Canada, Jamaica and abroad over the past few years. Born in Kingston Jamaica, he attended a high school run by Jesuit priests and interestingly, the common thread running through his philanthropy is an emphasis on education as well.

In summary, Jamaica is a multicultural society that in its infancy was influenced by a diverse array of cultural beliefs, religious values and social factors. Today, philanthropic activity in Jamaica centers around education and is being used as a tool to accelerate economic activity.

The Latin culture has participated in examples of informal charity and social giving through family and kin networks that dates back to the 1500’s. Until very recently, government agencies and churches, instead of foundations and community driven-non-profit organizations have held the primary responsibility for meeting social and community needs for the Latino immigrants to the United States. According to research, “more informal and family-focused charitable activities have been part of the Latin American culture for more than 500 years (Ramos, 1997).

The idea of organized philanthropy, which is practiced in the United States, is still a new concept with this culture because Latinos come from the tradition where governments and churches, as opposed to private and non-profit organizations, have usually played the main role in mitigating social inequalities. Within the United States, the Latino community tends to give in informal ways to religious organizations, family members and kin; this type of giving particularly is usually in response to natural or economic crises directly affecting the donors’ family, communities or countries or origin.

There is an increasing numbers of Latino donors supporting community innovations designed to help both Latinos and the larger society. Such innovations include emerging Latino-focused community grant-making institutions; effective community-based citizenship promotion efforts; and mixed-use community development, childcare and arts projects (Johnson, 2007). A main theme in the Latino immigrant philanthropy tradition is their desire to address the more immediate needs of the Latino population they care about most. An interesting characteristic of Latino philanthropy is their personal nature of giving. The Latino population has a strong involvement in their community for charities that foster self help and empowerment within their community (Ramos, 1997). This article explains that the central motivating factor and importance of engaging in philanthropic activity was the sense of responsibility and their wish and desire to give back to their Latino community. They feel a special connection to causes or organizations that provide for their own ethnic communities because, “it is extremely important for Latinos to be more engaged as donors and volunteers in organized philanthropy…a way for us to gain expanded credibility and access to mainstream leaders and institutions, and to increase their sensitivity to our particular experiences and needs in that process” (Ramos, 1997).

Latinos take great pride in their culture, therefore Latino donors are interested in supporting cultural and arts organizations, exposing Latino art forms and traditions to a broader audience and making it more accessible within their own communities. They believe that exposing the Latino arts to a broader audience to be an important strategic investment in expanding the mainstream appreciation of Latino culture and societal contribution. It is through these projects that expansion of prospects for Latino leadership and engagement in organized philanthropy will flourish.

Latinos make up about 16% of the total population of the United States and they are finding that they are able to address many cultural issues through philanthropy. Unfortunately, very few Latinos sit on boards of trustees because they are still viewed as a marginal minority group by mainstream philanthropy (Falcón, 2009), making the charity that much more meaningful for this cultural group. The Latino population is growing and expected to reach 30% of the population of the United States, however, various institutions that serve that community are not expanding at the same pace to meet the demand because of long-term underfunding. This is the main reason that the Latino community continues its effort, hoping that their method of philanthropy will be fruitful in bringing forth recognition of the Latino immigrants and shed light on their issues to the general population; ultimately increasing an awareness of the needs of this particular community.

Works Cited

Falcón, A. (2009). Latinos, diversity, and racial fatigue in the age of obama. National Civic Review, 98(3),

Ramos, H. (1997). Latino philanthropy: expanding u.s. models of giving and civic participation.

Johnson, P. (2007). The philanthropic initiative, inc. and the global equity initiative, harvard university.

When I was a child, I visited my maternal grandparents regularly. In the kitchen was a small blue metal box with Hebrew writing on it. I liked to shake the box to see if it was full of coins or almost empty. I knew if it was full I could help to count the money, which my grandfather would then take to the synagogue. It was not clear to me then but that was Tzedakah. That little metal box established a clear link between a Jewish duty and its consequence.

Tzedakah comes from the Hebrew word Tzedek which means justice, what is right. It goes beyond charity. Jews are required to care and to give. As a paper entitled “Tzedakah” by Krishna Mistry, published in Global Giving Resource indicates, there are guidelines for giving, including amount and to which organizations or groups.

The rigid nature of the giving, as well as the highly organized Jewish philanthropic structures and organizations in North America are anathema to many young Jews brought up in the mainstream of North American society. In addition to this philosophical debate, a more political one has arisen since one of the guidelines for tzedakah is to give to community before giving to strangers. Many define “community” for Jews as including Israel; others do not. Since some North American Jews feel very uncomfortable about Israel’s dealings with Palestinians, this debate can be heated.

In the past few decades some North American Jews have expanded their practice of tzedakah to embrace the concept of Tikkun Olam, which literally means “world repair”. An ancient concept, it has been interpreted in North America in the past half century to mean social justice. That has strengthened a focus on civil liberties, eradication of poverty and support of development in impoverished nations. That philosophical debate has been the subject of a lot of discussion, if one pays attention to some of the writings of Danny Siegel. Siegel is an American thinker and poet who has written and lectured extensively on the principle of tzedakah. He admonishes that tikkun olam is more than strategy and theory. He says that it really comes down to the doing. He stresses that discussing and planning for tikkun olam, the over-arching philosophical concept, does not replace the giving of charity and the doing of good deeds and acts of kindness.

While tikkun olam is not a new concept, it has gained a lot more force with younger American and Canadian Jews. In an article posted in eJewish Philanthropy, Rabbi Kenneth Brander refers to a new organization called “Repair the World”. It was created with a significant philanthropic grant to discover, co-ordinate and fund service opportunities by Gen-Y Jews. Many of them crave different models within the Jewish tradition to give to Jews and non-Jews in their own communities and around the world.

What traditional Jewish philanthropy is wrestling with is how to engage young Jews in the ancient giving tradition of tzedakah in a way that speaks to their modern needs for commitment and action.

Works Cited

Tzedakah, by Krishna Mistry, Global Giving Resource

Tikkun Olam: Repairing the World, www.myjewishlearning.com

Danny Siegel’s Principles of Tzedakah, by Danny Siegel, In www.dannysiegel.com

Charity Begins at Home, But Should Not End There, by Shloni Ravid, eJewishphilanthropy in http://ejewishphilanthropy.com

Gen-Y is Hungry by Rabbi Kenneth Brander, ejewishphilanthropy in http://ejewishphilanthropy.com

Debate Over the Purpose of Jewish Philanthropy, by Ian Wilhelm, The Chronicle of Philanthropy in http://philanthropy.com/blogs

Repair the World responds to Wertheimer’s criticism, by Jack Berkman, http://blogs.jta.org/philanthropy

Tzedakah, a Hebrew term, translates to the English word charity. However, while charity can be defined as, “generosity and helpfulness especially toward the needy or suffering” or, “aid given to those in need” many people have argued that there is a large difference between tzedakah and charity. Tzedakah is a fundamental value of the Jewish culture and is a way of life followed by many Jewish people. This paper will explore the roots and history of the term tzedakah and how it plays a role in North American giving.

“The word “tzedakah” is derived from the Hebrew root Tzadei-Dalet-Qof, meaning righteousness, justice or fairness.” Simply from looking at the meanings of the two terms, charity and tzedakah, we can see that there are differences. As previously mentioned the word charity describes generosity for the needy, while Judaism sees generosity for the poor as a duty or an act of justice.

Tzedakah is so ingrained in Jewish tradition, that there are specific guidelines which when applied to one’s life help align oneself with these values. First it is encouraged that one gives ten percent, at least, of their income on an annual basis. In addition, the suggestion is made that ten percent of the value of all assets is given as a one-time donation. Although several resources make special note that Judaism does not ask people to give only to Jewish charities , some suggest that priority should be given to Jewish people in your area and torah scholars and institutions . Additional guidelines are quite specific and include setting a fiscal year for your tzedakah to ensure complete accuracy, and establishing a separate fund for your tzedakah to avoid any confusion with your personal finances. A final guideline suggests you give tzedakah cheerfully. Judaism supports that one should view, “tzedakah as an opportunity, not a burden,” and should attempt to, “sympathize with recipients and try to lift their spirits.”

It is both fascinating and important to note that this tradition of tzedakah has followed Jewish immigrants to the western world and is still a very important part of many of their lives. Organizations such as tzedakah, Inc., an American organization with the primary focus to advise Jewish people on tzedakah and how to effectively incorporate it into their lives in America, are a great resource for people who follow Judaism in America and would like to ensure that these values continue to resonate in their lives. These resources can also provide important information for those hoping to understand the philanthropic culture of those who follow Judaism. As development professionals in North America we must acknowledge the religious beliefs and traditions of the people we come across. By understanding our constituents’ culture and values, we will be better able to fulfill our roles.

Works Cited

Tzedakah: Charity. (2007). In Judaism 101. Retrieved January 27, 2019, from http://www.jewfaq.org/tzedakah.htm

Charity. (2010). In Merriam-Webster Online Dictionary. Retrieved January 29, 2010, from http://www.merriam-webster.com/dictionary/charity

Tzedakah in Jewish Tradition. (2009). In Tzedakah.Info: Information for Effective Tzedakah. Retrieved January 27, 2010, from http://www.just-tzedakah.org/guidelinesIntroduction.asp

The Hebrew word for charity is “Tzedakah”. This is for giving aid, assistance and money to the poor or worthwhile causes. Tzedakah is the responsibility to give a portion of ones earnings for the common good. However, charity suggests benevolence and generosity which is an act of the powerful and wealthy to benefit the poor and needy, while Tzedakah means righteousness, fairness or justice.

Historical Roots – At the end of the Jewish worship services the Aleinu prayer states a goal of the Jewish people to “perfect the world under the sovereignty of god”. The term “perfect the world” in Hebrew is “tikkum olam”, which means to fix or repair the world. In ancient times the torah instructs believers to leave crops standing, so that will allow the poor to get needed food for survival. However, as the economy grew and diversified the rabbis addressed tzedakah in financial terms. Both Public and Private funds were created to help support needy people. Food banks and soup kitchens were developed at a time of no governmental assistance. The root work of tzedakah means “justice” and implies the Rabbis viewed social welfare as an economic and social justice manner. Later the rabbis of medieval times clarified the disparate law of tzedakah.

Rabbi Moses Meimonides developed an eight stage approach, which asked some of the following questions: How much should one give. Should giving be done anonymously. What is the ideal form. For what amount. These obligations and questions involved in giving tzedakah are relevant today, and offer a variety of ways to make contributions.

The Catholic history in the United States shows the tradition of the churches charitable activities and the increasing tension between centralized control of giving and democratic participation. Also in the earliest days Catholics organized to initiate and support charitable activities. It also developed a growing church community with widening church and ethnic differences, developing networks of orphanages, hospitals, schools and social changes that came to represent the Catholic way of giving.

In going back to the Jewish tradition “Tzedakah” is more than giving money to the poor. It requires the donor to share his or her compassion and empathy along with the money. If a person gives tzedakah it should be given cheerfully and joyfully. There are also two aspects one with the hand, and the other with the heart.

The Jewish Federation was started in the beginning of the twentieth century. Individual support of synagogues and welfare agencies grew into a Jewish federated philanthropy of pooled individual contributions, that supported a defined infrastructure. Many synagogues (including the one I belong to) raise funds through donations made by members annual dues plus applicable building fund dues which are tax deductible, plus any other activities the synagogues may have. There is also a tradition in Jewish homes, businesses, etc., where they have a blue and white box called a PUSHKA. This is for depositing small coins for other Jewish people in need. The Pushka box also is used during daily services, so participants can also give small change. The Orthodox Jews believe in giving some Tzedakah on a daily basis.

Works Cited

Jewish Philanthropy The Concept of Tzedakah a paper written by Jacqueline DeGroot in 1998.
The Catholic Tradition in America a paper written by Mary J. Oates 1995

Traditional Jewish homes commonly have a home charity box, a tzedakah, for collecting coins to give to the poor. Tzedakah is a Hebrew word commonly translated as charity – giving aid, assistance, and money to the poor and needy or to other worthy causes – but, the nature of tzedakah is simply an act of justice and righteousness, the performance of a duty, or giving the poor their due.

While Western style philanthropy is rooted in Christian traditions and is seen as an individual right, the tzedakah is a religious obligation of the Jewish faith and is to be performed regardless of financial standing.

“The giving of charity is and always has been an integral part of the religious life of Orthodox Jews. To give of one’s wealth to another Jew in need is an imperative, commanded both by the laws and by the traditions of Jewry, and no man may consider his religious obligations completely fulfilled without having engaged in charity-giving.” Samuel Heilman

Jewish tradition is to give at least ten percent of their income to charity. Giving to charity is a tradition so entrenched in Jewish life that is almost instinctive way to express thanks to God, to ask forgiveness from God, or to request favour from God. The Torah says, “By giving tzedakah, a person’s mind and hearts become refined one thousand times.”

The traditions of tzedakah are so long standing that lists were made to summarize the hierarchy of reasons to give. Ancient groups like the Talmud sorted these different levels into an organized list. Here is that list, sorted from the least noble to the most praiseworthy:

Giving begrudgingly
Giving less than you should, but giving it cheerfully.
Giving after being asked
Giving before being asked
Giving when you do not know the recipient’s identity, but the recipient knows your identity
Giving when you know the recipient’s identity, but the recipient does not know your identity
Giving when neither party knows the other’s identity
Enabling the recipient to become self-reliant
Philanthropic behaviour is learned by doing and understanding family life traditions and customs.4 Train a child in the way he should go, and even when he is old, he will not depart from it.” (Proverbs 22.6). By using the tzedakah in the Jewish home it gives parents the opportunity to teach children lifelong philanthropy from an early age. With care and guidance, the benefits of these small acts of kindness, by giving through the tzedakah, will manifest themselves into positive traits as children grow into adulthood. 3 In fact, there are many tzedakah boxes that are created with fun, childlike designs to help children display their own personality, and indeed help them build ownership and responsibility in their giving.

Says a Jewish friend of ours, “Our family uses this as a way to support local schools, synagogues, and organizations that are important to us and to give to the poor, especially if they are family. Using a tzedakah is a way to engage in a “mitzvah” – a Jewish tradition which translates into performing a good deed that is good for your soul and well-being.”

This Jewish tradition has been around for thousands of years and is still a strong tradition within Jewish families today living in the Western world. A philanthropic program being used successfully in the U.K. and recently adopted in Canada by many fundraisers is the Home Charity Box, where a branded donation box is placed in the donors/prospects home to collect loose change. The money collected is sent in to the charity on a frequent basis. This is a great example of an ancient giving tradition being carried over into the Western world.

Works Cited

http://www.mechon-mamre.org/jewfaq/tzedakah.htm

Samuel Heilman, The Gift of Alms, 1975, p371

Kids 4 Tzedakah, Australia, online at http://www.kidz4tzedakah.org/about.htm

From Generation to Generation: Transmitting the Jewish philanthropic tradition. Anita H. Plotinsky

www.chabad.org/library/article_cdo/aid/3056/jewish/Charity-an-

“Tzedakah” is the Hebrew word meaning righteousness, justice or fairness. Tzedkah is often mistranslated to the English word “charity” , meaning giving without excepting any gratification and doing out of compassion. Tzedkah however , is an obligation and law found in the Torah to give : “ … set aside a tenth of all your produce..and give it to the alien, the fatherless and the widow..” (Deuteronomy 26:12).

Historically, Tzedakah was used intended primarily for agricultural giving. The ultimate act of giving was sharing land as it was the most valuable thing in society. In the Medieval Times, influential Jewish philosopher Rambam Maimonides created eight levels of giving found in the Misheneh Torah which he wrote. The Eight Levels of learning included “guidelines” on who acceptable candidates were to give money too. Later, the Jewish people in the society were no longer allowed to own land, and the main focus shifted to giving money for maintaining the temples and synagogues, building new hospitals and educating the children and youth of the community.

Many practicing Jews give their ten percent of net-income after taxes mainly to the poor, health care facilities, the elderly or educational institutions, or other non- Jewish charities. According to Jewish Tradition, family and close relatives, local Jewish community, Jewish Community in Israel, Jewish community worldwide, Local Community, and international assistance to people in need are the most prioritized people/institutions who are deserving of Tzedakah. However, an article found in the Jewish Journal, says only six percent of the money given , was specifically for Jewish organizations in order to help the society in which they were living in and not be explicit to Jewish Organizations.

There can also be special acts of Tzedakah found in the Jewish Culture. At weddings, the Jewish bride and groom may give to a charitable organization to symbolize the character of their commitment. During Passover, many give to local food banks as well as invite those less fortunate into their homes who do not have the privilege of buying or having food accessible. Furthermore , there are many ways by which Jews further show their commitment to fulfilling Tzedakah. Orthodox and more traditional Jews can be seen with a pushke , which is a box used for collecting coins to give to the poor.

Not only is Tzedakah seen as law in which every Jewish person should abide by , but there is also spiritual benefit to giving. It is believed that when a Jewish person provides for someone else, or something else, he or she can truly be able to identify how grateful they are. They see it as the person that they are giving to is doing them a favor.

Although many who are in need would be appreciative of someone assisting them , some people feel too embarrassed to take money from others. However, it is considered to be a contravention to refuse Tzedakah from someone.

Tzedakah plays an active role in the way Jewish people actively give in their communities as well as our society. Tzedkah is based on the foundations listed in the Torah and describes the fundamental importance of giving. It is an obligation in Jewish Culture to give.

“How wonderful is it that no one need wait a single moment to start to improve the world” – Anne Frank

Works Cited

1. Tracey, R. Rich (2007). Tzedakah: Charity. Retrieved from: http://www.jewfaq.org/tzedakah.htm

2. Tugend, Tom ( June 26 2003). Why Aren’t Jews Giving to Jews?. Retrieved from the Jewish Journal: http://jewishjournal.com/losangeles