The Takkanah of 1625
To provide for a permanent increase of the haluḳ-ḳah, the communities of Palestine, early in the seventeenth century, adopted an ordinance ("takkanah") invalidating any will not made in the presence of the parnas; this had the effect of reminding testators of their duty toward the community of Jerusalem. Another takkanah was afterward issued which practically amounted to a confiscation, for the benefit of the halukkah, of the chattels, money, and accounts of a deceased Jew who left no resident heirs. There were many evasions, and in several instances the well-to-do, before taking up their residence in the Holy Land, stipulated a certain sum which was to be paid to the community upon their death in place of the fulfilment of the decree. This so-called "inheritance tax" was strenuously opposed by the richer classes, and it was spasmodically abolished and reenacted. The income from this tax, however, never amounted to one-third of the halukkah, and to supply the deficiency there was no alternative but to resort to the meshullahim, who as a result became so numerous, and such frequent visitors in the European congregations, that they were regarded as wandering tramps, a nuisance and a reproach.
Moses Hagiz, a typical meshullah, in his "Sefat Emet" (Amsterdam, 1697), deplores the low estimate of the meshullah entertained by the general public, and in reply to a Spanish contributor, (1) shows why the Holy Land is religiously superior to other countries, (2) urges the duty of settling there even prior to the fulfilment of the prophecies, (3) speaks of the calamities and tribulations of the Jews in Jerusalem, and (4) explains why the funds contributed in all parts of the world are insufficient. Referring to the meshullahim, he says: "They are sent abroad to acquaint our people in foreign countries of Jewish conditions in the Holy Land, and to enlist sympathy and support for the standard-bearers of the Tabernacle of God, who keep alive Jewish hopes and inspirations in the Land of Israel." He points out that the fact that "Christians will remit thousands of pounds annually for the maintenance of a Christian settlement is a challenge to the Jews who neglect to provide for the beloved sons of Zion."
Hagiz estimated the appropriation of the halukkah for 1,500 souls in Palestine, including 1,000 in Jerusalem, to be 10,000 lire. Toward this sum there was an income from communal taxes of 2,000 lire; from legacies 2,000 lire; collected by meshullahim 2,000 lire; leaving a deficiency of 4,000 lire; Jewish indebtedness already amounted to sixty thousand "shekalim" (florins?).
Hagiz was aware of the fact that the meshullahim were not liked, that they were abused no less than were the "hakamim" in Jerusalem, who were suspected and accused of "leading a luxurious life and spending the funds of the halukkah in drinking coffee and smoking tobacco." Nevertheless he was ready to state under oath that the halukkah barely supplied one-third of their actual necessaries of life. The main sources of the halukkah at that time in Europe were London, Amsterdam, Venice, and Leghorn.
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