GEN302 The essential teaching of Judaism is that its believers must have love and kindness for all, malice and prejudice towards none. When first created, man was told that “it is not good for man to be alone.” [this verse].  He must regard himself as a member of a large family, a limb in a body known as humanity. This consciousness creates many responsibilities and solemn duties towards those with whom he is a fellow-pilgrim on earth. His life is no longer to be considered as his own to do with it as he pleases. He will now realize that just as their conduct affects him, so will his conduct affect them. The story of the man in the boat who, having nothing to do while his friend was strenuously rowing, idly occupies his leisure in drilling a hole under his seat and answers his friend’s complaint of his dangerous action with the retort that the hole is under his seat only – forgetting that the water would flood the whole boat – is at the very essence of social ethics. Leviticus Rabbah 4:6.  One of our teachings in the Torah is that the indiscretions of one man may cause the misery of a community. Numbers 16:22 in connection with the rebellion of Korah. This is especially true when applied to the attitude the world adopts towards the Jew. Instead of judging him by the best representative, he is judged by the worst type.  Our ethics teach us to be considerate and pleasant towards others. Ketubot 17a Such consideration for the safety of others was shown by one saintly character, Rabbi Leib Hasid of Kelm, who, after the ceremony at his wedding, picked up the pieces of the glass he had just broken lest one trod upon them to his hurt. It is not enough for the pious Jew not to cause injury directly; he must go out of his way to prevent the occurrence of any such damage. It is told of many Rabbis that perceiving any obstacle on the ground likely to cause injury, they would remove it. “He who wishes to be regarded as pious, must fulfill the words laid down concerning damage” Baba Kamma 30a  LEHRMAN 197-8