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And Korach took, Ben-Yitzhar, Ben-Kehas, Ben-Levi and Dosan and Aviram Benei Eliav, and On ben Peles, sons of Reuven (Bamidbar 16:1). Rashi comments: Because the tribe of Reuven was encamped in the south, neighbor to Kehas and his sons [who were also] encamped in the south, they joined in Korach’s dispute. “Woe to the wicked, and woe to his neighbor!”
As the Rambam observes, it is human nature to be influenced by one’s friends and social milieu. That’s why one should always associate with the wise, in order to learn from their deeds; and, by the same token, to keep a distance from the wicked, so as not to learn from their deeds (Rambam, Hilchos Deos 6:1).
In order to promote that ongoing association with the best people among us we need some durable social structure; in other words, community. Only by being part of a strong Jewish community can we hope to keep ourselves and our families from being brought down by the Korachs of the world.
The primacy of community –and the means for preserving it– are recognized in halacha. For example, the Rema (Choshen Mishpat 156:7) and Pischei Teshuvah (156:17) permit neighbors to band together to prevent the influx of undesirable persons whose presence would cause significant damage. In a similar vein, the Talmud (Bava Kamma 114a), forbids one from selling land bordering a Jewish neighbor to an idolator. Shulchan Aruch, Choshen Mishpat (75:40) rules that the same applies to rental. (Some permit such transactions under circumstances of financial duress.) Our Sages considered causing such a breach of the integrity of the community to be a grave sin. This is reflected in the penalty which they imposed: Excommunication.
Sometimes it’s a matter of self-preservation in the most literal sense. Once, the government proposed to fund a housing project near a certain Jewish community in New York. The proposed project presented a threat to the neighborhood’s physical security and tranquilty. Rabbi Moshe Feinstein z”l unequivocally addressed the issue. He ruled that it would be forbidden to support the initiative in any way, and exhorted the residents to do all possible to convince the government to drop the idea. Furthermore, he called it unthinkable (lo yaaleh al hadaas) that anyone would flee the threatened area, thereby leaving the remaining residents even more vulnerable (Iggeros Moshe, Choshen Mishpat Vol. 2, Siman 22). Anyone who has experienced the traumas of a “changing neighborhood” can well appreciate the wisdom of Rav Moshe’s stern warning against running away.
Of course, this does not mean that we should view all outsiders residing in or near our neighborhoods as our enemies deserving of exclusion or expulsion. Often as not, their attitude toward us is benign, curious or unconcerned. Their sometimes hostile attitudes toward the Jewish community are usually based on ignorance. No more potent force for dispelling such ignorance exists than that recommended by the Mishna in Avos (1:15): “…And greet all people with a cheerful countenance.” The good accomplished by a simple “Good morning” and a smile is incalculable. And the overhead is very small.
In the final analysis, how to deal with a neighbor who may be a bad influence needs to be decided on a case-by-case basis with the help of wise halachic counsel. And for that, it would be helpful to have a Rav as a neighbor.
