48 Daniel Schiff

God -given wealth to build a society that is focused on securing essential viability and dignity for the orphan, the widow, the poor, and the elderly, as well as for those who are vulnerable in other ways. Thus, a society that is derelict in this mission both abnegates its duty to uphold communal wellbeing,and simultaneously neglects a critical criterion of justice itself.

It is small wonder, therefore, that Maimonides ’ codification of the laws of tzedakah are spelled out in a multiplicity of specific mandates. Just one illustration from his Mishneh Torah requires that within[e]very town that has[members of] Israel in it, they are obligated to establish from among them tzedakah officials, well-known and trustworthy men who will make rounds throughout the people each and every Shabbat eve and take from everyone what he should properly give and that which has been assigned for him. And they[the officials] distribute the coins each and every Sabbath eve and give to every poor man provisions of food to last for seven days..... And they also establish officials who take every day, from every courtyard, bread and foodstuffs, or fruits or coins from those who offer to donate at the moment. And they distribute the collection that evening among the poor and from it give to each poor man his daily sustenance....*

Moreover, a reasonably clear historic picture has emerged that shows Jewish communities throughout the ages actually applying the broad range of Jewish societal mandates:

...In Rome during the seventeenth century, when Jews

were particularly oppressed and confined to a ghetto,

there existed thirty benevolent associations in a

population of less than five thousand Jews . Even the smallest, poorest ghetto in Europe had a lodging house for indigent strangers, a salaried physician so medical assistance was available to all and a free