Halakhah zu Tehillim 1:1

And we have been commanded to walk along G-d's path of goodness and righteousness, as the verse says, "you should travel in His ways" (Deut. 26:13). Furthermore it says, "After Hashem your G-d you shall go" (Deut. 13:5). And furthermore it says, "'to travel in all of His ways' (Deut 10:12)- just as He is gracious, you shall also be gracious. Just as he is merciful, you shall also be merciful" (a similar idea appears on Sotah 14b)". And [we are commanded] to emulate His positive actions and positive righteous traits to the best of our ability. It is a positive commandment to be attached to wise men and their students in order to learn from their actions as the verse says, "and to him you shall be devoted" (Deut. 13:5). Is it possible for one to be attached to the Sechinah (divine presence) if it is a consuming fire (Deut. 4:24)? Rather, to be attached to the wise men and their students (Ketuvos 111b), to spread dirt before their feet and to drink their knowledge with thirst, as the verse says, "he who goes with the wise will become wise" (Proverbs 13:20). And furthermore it says, " the praises of a man are that he did not follow the counsel of the wicked" (Psalms 1:1).

And in truth, these people are also in the category of machtiei harabim ["causing the many to sin"]. For because of this evil nature of theirs, whereby they hasten to mock people and to pour out shame and disgrace upon them they compel men who are pure and just in their hearts to follow in their paths — in the beginning, by force, so that those scoffers and "men of the tongue" not publicize them as fools and simpletons or brand them as "hypocrites," and then, as a matter of course, they are dragged after them, for "habit becomes nature." And, as per the well known dictum in the Gemara (Avodah Zarah 18b on Psalms 1:1): "If he goes [with the scoffers], he is destined to stand [with them], and if he stands [with them], he is destined to sit [with them]."...

It is human nature for man's actions to be influenced by his friends, colleagues and townspeople. Therefore, you should associate yourself with the righteous, and be in the company of wise men constantly, in order to learn from their deeds. Keep away from evil men who walk in darkness, in order not to learn from their behavior. King Solomon, peace be upon him, said,³²Proverbs 13:20. "Whoever walks with wise men will become wise, but the companion of fools will come to ruin." And it is written [in the same vein],³³Psalm 1:1. "Fortunate is the man…"³⁴“Fortunate is the man who has not walked in the counsel of the wicked, nor stood in the way of sinners, nor sat in the seat of the scornful.” And if someone lives in a town whose customs are depraved and whose inhabitants do not walk on the right path, he should move to a city whose inhabitants are righteous and lead decent lives.

How [can you serve God by] sitting, getting up and walking? Needless to say, you should not sit in the company of scoffers, nor stand in the way of sinners, nor walk in the counsel of the wicked.³Meaning, nor follow the advice of the wicked. The three classes of people mentioned here, scoffers, sinners, and the wicked are mentioned in Psalms 1:1 as the ones that should be shunned by a God fearing Jew. But even if you sit in a meeting of honest men, and stand in the place of the righteous, and walk in the counsel of the perfect, but you do this to satisfy your own desires, to gratify your ambitions and cravings, that is not a praisworthy [attitude]. You should do [these things] for the sake of Heaven. Nevertheless, if you are unable to direct your thoughts to act exclusively for the sake of Heaven, you should not abstain from doing these things, for by doing good for ulterior motives you will eventually do them for the sake of Heaven.

2. One who traps a deer that is sleeping or blind is liable. If it is lame, sick or old one is exempt. RAMA: A person who sends out a dog to hunt a game animal on Shabbat - this is considered trapping Kol Bo). There are those who say that even during the week it is forbidden to do this with a dog for this is conduct befitting “a company of scoffers.” [Note: See Tehillim 1:1. As that verse indicates, this is considered as undesirable conduct. Torah Law strongly frowns upon, and according to some views, actually prohibits, hunting for the sake of sport.]