The Torah commands in Parashat Mishpatim (Shemot 23:33), “Lo Yeshebu Be’arsecha Pen Yahatiu Otecha Li” – “They shall not reside in your land, lest they cause you to sin against Me.” This command forbids granting idolaters residence in the Land of Israel. The Torah itself provides the reason behind this command, explaining, “lest they cause you to sin against Me” – having idolaters living among us could lure us away from the belief in God, to the belief in pagan deities. This prohibition forbids selling property in Eretz Yisrael to an idol-worshipper, and forbids even leasing a residence to an idol-worshipper, because the tenant would bring his idol into the property. It is permissible, however, to rent a property to an idolater for his business, as idolaters would not bring idols into their businesses. Additionally, it is forbidden to allow three idolaters to reside in three adjacent homes in the Land of Israel, as this gives idol-worshippers a foothold in the land. This command applies to both males and females. Quite obviously, it applies only in Eretz Yisrael. One who sold or leased a property to an idolater in the Land of Israel has violated this prohibition, but he does not receive Malkut, since this violation does not require a concrete action. Halacha permits granting residence in the Land of Israel to a Ger Toshab (“resident alien”), meaning, a gentile who proclaims before Bet Din his rejection of idolatry. The Rambam, in Hilchot Melachim (8:11), states that to become a Ger Toshab, the gentile must pronounce not only his rejection of paganism, but also his commitment to all seven Noachide Laws – the Misvot which are binding upon even gentiles. (These are the prohibitions against murder, idolatry, adultery/incest, theft, blasphemy, and eating meat from a live animal, and the obligation to establish a just civil court system.) Moreover, the Rambam states, the gentile must accept the Noachide Laws not because of their intuitive logic or ethical value, but out of the belief that G-d commanded that all human beings abide by these laws. Later scholars understood from the Rambam’s discussion that the Ger Toshab is not simply a gentile who does not worship idols, but rather somebody with an entirely different status. Although he is clearly not a Jew, as he did not undergo conversion, he is not a regular gentile, either, but rather has a distinct status. In the Rambam’s view, it seems, the Ger Toshab must appear before Bet Din not merely as a practical matter, so we can ascertain his rejection of idolatry, but rather because he is undergoing a change of status. Just as actual Gerut (conversion) requires a Bet Din, likewise, according to the Rambam, the status of Ger Toshab is attained specifically under the formal auspices of a Bet Din. It turns out, then, in the view of the Rambam, that there are three different levels: an ordinary gentile, a full-fledged Jew, and the in-between status of Ger Toshab. The concept underlying the command of “Lo Yeshebu Be’arsecha” is one which applies to each and every one of us. The Torah forbade granting residence to idolaters in the Land of Israel out of concern of the negative influence they might have, teaching us the importance of placing ourselves under positive influence, and avoiding sinful influences. The Mishna in Pirkeh Abot (1:7) exhorts, “Harhek Mi’shachen Ra, Ve’al Tit’haber La’rasha” – “Keep a distance from an evil neighbor, and do not attach yourself to a wicked person.” We must avoid the company of people who could have a negative influence upon us, and lead us to act improperly. Instead, we must seek to place ourselves among people who will influence us positively and encourage us to live the way we should.