What does Alms mean?

Alms or almsgiving exists in a number of religions. In general, it involves giving materially to another as an act of religious virtue. In Abrahamic religions, alms are given as charity to benefit the poor. In Buddhism, alms are given by lay people to monks to nurture laic virtue, merit and blessings and to ensure monastic continuity. The word comes from Old English ælmesse, ælmes, from Late Latin eleemosyna, from Greek eleEmosynE pity, alms, from eleEmOn merciful, from eleos pity.

Buddhism
Almsbowl as used by bhikkhus for going on almsround.In Buddhism, alms or almsgiving is the respect given by a lay Buddhist to a Buddhist monk. The monk will then pray for the giver's family or requested others. It is not charity as presumed by Western interpreters. It is closer to a symbolic connection to the spiritual and to show humbleness and respect in the presence of normal society.[1] The visible presence of monks is a stabilizing influence. The act of alms giving assists in connecting the human to the monk and what he represents. As the Buddha has stated:

"Householders & the homeless [monastics]

in mutual dependence

both reach the true Dhamma...." (Itivuttaka 4.7)[2]

In Theravada Buddhism, many monks (Pāli: bhikkhus) go on a daily almsround (or pindabat) to collect food. This is often perceived as giving the laypeople the opportunity to make merit (Pāli: puñña). Money should not be accepted by a Buddhist monk, although nowadays not many monks keep to this rule (the exception being the monks of the Thai Forest Tradition and other Theravada traditions which focus on vinaya and meditation practice). In countries that follow Mahayana Buddhism, it has been impractical for monks to go on a daily almsround. In China, Korea and Japan, monasteries were situated in remote mountain areas where it could take days to reach the nearest town, thus making the daily almsround impossible. In the Himalayan countries, the large number of bikshus would have made an almsround a heavy burden on families. Competition with other religions for support also made daily almsrounds difficult and even dangerous; the first monks in the Shilla dynasty of Korea were said to be beaten due to the Buddhist minority at the time.

In Buddhism, both "almsgiving" and, more generally, "giving" are called "dāna" (Pāli).[3] Such giving is one of the three elements of the path of practice as formulated by the Buddha for laypeople. This path of practice for laypeople is: dāna, sīla, bhāvanā.[4]

Generosity is also expressed towards other sentient beings as both a cause for merit and to aid the receiver of the gift. It is accepted that although the three jewels of refuge are the basis of the greatest merit, by seeing other sentient beings as having Buddhanature and making offerings towards the aspirational Buddha to be wihtin them is of equal benefit. Generosity towards other sentient beings is greatly emphasised in Mahayana as one of the perfections (paramita) as shown in Lama Tsong Khapa's 'The Abbreviated Points of the Graded Path' (Tibetan: lam-rim bsdus-don):

"Total willingness to give is the wish-granting gem for fulfilling the hopes of wandering beings.
It is the sharpest weapon to sever the knot of stinginess.
It leads to bodhisattva conduct that enhances self-confidence and courage,
And is the basis for universal proclamation of your fame and repute.
Realizing this, the wise rely, in a healthy manner, on the outstanding path
Of (being ever-willing) to offer completely their bodies, possessions, and positive potentials.
The ever-vigilant lama has practiced like that.
If you too would seek liberation,
Please cultivate yourself in the same way."[5]
In Buddhism, giving of alms, is the beginning of one's journey to Nirvana (Pali: nibbana). In practice, one can give anything with or without thought for Nibbana. This would lead to faith (Pali: saddha), one key power (Pali: bala) that one should generate within oneself for the Buddha, Dhamma and Sangha.

According to the Pali canon:

Of all gifts [alms], the gift of Dhamma is the highest. (Dhp. XXIV v. 354)[6]

Christianity
Whereas the principle of almsgiving in Christianity is not a legal concept as in Islam, giving to the poor is regarded as one of the highest duties for any Christian. The offertory is the traditional moment in every Roman Catholic Mass, when alms are collected. In all Christian forms of worship, a collection is made of "tithes and offerings" given for the support of the church and for the relief of the poor, as a central act of Christian worship. In addition, private acts of charity, considered virtuous only if not done for others to admire, are a Christian duty.
Be careful not to do your 'acts of righteousness' in front of others, to be seen by them. If you do, you will have no reward from your Father in heaven. - (Matthew 6:1)
The outward and an inward giving of alms: Here Jesus places the primary focus on the motives behind such acts, which should be love.
Rather, give as alms what is inside, and then everything will be clean for you!-
(Luke 11:41)
Giving of the rich verses the poor: Here Jesus contrasts the giving of the rich and the poor
He looked up and saw the rich putting their gifts into the treasury. And He saw a poor widow putting in two small copper coins. And He said, "Truly I say to you, this poor widow put in more than all of them; for they all out of their surplus put into the offering; but she out of her poverty put in all that she had to live on."- (Luke 21:1-4)

1) Indicative of the mutual nature of the almsgiving exchange, in some Theravada countries, if a monk were to refuse alms from someone — a gesture known as "turning over the rice bowl" — this would be interpreted as an act of excommunication. An example of such a refusal has occurred at times as a form of protest by Buddhist monks in response to offerings by military personnel in military-occupied Myanmar (Mydans, 20 Sept 2007, NYT).
2) Thanissaro (2001).[1] Almsgiving is also commended by the Buddha in a less prominent way in various other canonical texts such as the Dighajanu Sutta.
3) Nyanatiloka (1980), entry for "dāna"[2].
4) Nyanatiloka (1980), entry for "dāna"[3]; and, PTS (1921-25), entry for "Puñña" (merit)[4].
5) Tsongkhapa & Berzin (2001), verse 15.
6) In Pali, this line is: "Sabba danam, Dhamma danam jinati." This line can be found in the Dhammapada, Chapter 24, verse 354. Thanissaro (1997)[5] translates this entire verse as:
A gift of Dhamma conquers all gifts;
the taste of Dhamma, all tastes;
a delight in Dhamma, all delights;
the ending of craving, all suffering
& stress.