Society and Outreach

Friends and neighbors have great influence on a person: if they are good, for the good, and if they are bad, God forbid, for the bad. So important is the influence of friends on a person that, in the opinion of one of the greatest Tanna’im, R. Yehoshua, the upright path to which a person should cleave is to seek a good friend for himself; conversely, the bad path from which he should distance himself is to keep away from a bad friend (Avot 2:9). Likewise, Nittai of Arbel said: “Distance yourself from a bad neighbor, and do not associate with a wicked person” (Avot 1:6).

Likewise, it is related of Yehoshafat, king of Yehuda, who was righteous, that when the people of Ammon, Moav and Se’ir came to fight against him with a great multitude, he trusted in God and prayed, and was answered; with God’s help they were struck down before him, and for three days his soldiers plundered their possessions. But afterward, when he allied himself with Aḥazya, king of Israel, who was wicked, and built ships with him, he failed. This is what the prophet Eliezer son of Dodavahu of Mareisha said to him: “Because you have allied yourself with Aḥazyahu, God has broken your works.” And the ships were wrecked and were not able to go to Tarshish (II Divrei Ha-Yamim 20:37).

King David already praised the man who does not sit in the seat of scorners, and on this basis the Sages said (Kiddushin 41a): “Whoever is involved neither in Scripture, nor in Mishna, nor in proper conduct (derekh eretz) – one should vow not to derive benefit from him, as it is stated: ‘nor sat in the seat of scorners.’” Rashi explains: “For one who is not involved in any of these, with what will he occupy himself if not with scorning?”

The influence of bad company is sometimes conscious, but usually unconscious. This is the power of society: it sets norms, and without persuading directly, it influences patterns of thought and life. In a society of cannibals, even decent people usually believe that this is proper. And in a society in which it is accepted to be careful about the dignity of one’s fellows, incidents of violence and murder are rare. Society also influences patterns of thinking: it is a fact that in a society that greatly values study and education, there will be more talented and accomplished scientists, whereas in a society that does not value study, a scientist of stature will hardly be found.

All the more so in matters of holiness: in communities where emphasis was placed on Torah study in addition to the observance of mitzvot, many great Torah scholars grew up. The learning community influenced all its members directly and indirectly. So too today, a person who joins a community in which many of the members set fixed times for Torah study will also set fixed times for Torah study. And if he joins a community whose members are not careful to set fixed times for Torah study, it will be hard for him to set fixed times for Torah study. Likewise, in a society in which military service is valued, many volunteer for combat units. Even young men who by nature are not particularly athletic, and who in any other society would try to evade difficult military service, if they belong to an idealistic society, they too volunteer for combat service.

This is what the Sages said in Pirkei De-Rabbi Eliezer (ch. 25): “And so it says: ‘He who walks with the wise becomes wise.’ To what is this comparable? To a person who enters a perfumer’s shop: even though he neither took nor gave anything, he took a pleasant fragrance and left. So too, whoever walks with the righteous takes from their ways and their good deeds. Therefore it is stated: ‘but the companion of fools shall be broken.’”