Halakhah su Salmi 1:8

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]."...

If the host himself wants to serve his guests, he may, even if the host is a talmid hakham. The reason is from this:³⁵Rabbi Yitzchok Etshalom, on his Rambam website, explains clearly the Gemara that R. Bahya cites in this way:
The essential question, as presented in the Gemara (BT Kiddushin 32a-b), is whether the honor due the sage is his own (like the father’s), or if it is the *K’vod haTorah* (Honor of the Torah), which he embodies. The Gemara posits that even though the father (and, presumably, the mother), may be *Mochel* [that is, “waive”] the honor due him, the teacher may not. A challenge is brought from the fact that God Himself was “*Mochel*” His Honor, by “walking” in front of the camp of Bnei Yisrael in the desert (inappropriate for one due honor) – and God is seen here as the model for the teacher. The Gemara defeats this challenge by distinguishing – it is God’s world and it is God’s honor – if He wishes to be *Mochel* – that is “up to Him”. But the scholar isn’t just representing his own self; it is God’s Torah which is the source of his honor. The Gemara refutes this distinction by pointing to an alternate reading of the first verse of Psalms, which indicates that after learning Torah, the Torah becomes the “property” of the student/scholar. That is the final result of the *sugya* (section) in the Gemara. http://www.torah.org/learning/rambam/talmudtorah/tt5.11.html, consulted 3/11/10. If a teacher has waived the honor due him, his waiver of honor is waived, as it is said, “The Lord went before them by day.”³⁶That is, God Himself waived His own honor by walking in front of the Israelites. It would have been more appropriate for the honored person to be proceeded by someone lesser in rank (like when King Ahashverous honors Mordechai by having Haman lead him around the city on horseback). That contradicts this! Or does it? It is the Holy One Blessed be He’s world, and if He wants to waive His honor, it is up to Him.³⁷Here the Gemara goes on to object that if the teacher’s honor depends his knowledge of Torah, and Torah comes from God, that it is not the teacher’s honor that he’s waiving, but God’s. However, the Gemara then goes on to refute this objection with the proof text from Psalm 1:2, where R. Bahya resumes his paraphrase of the sugya, having omitted the objection itself. And it goes on to say that it is the teacher’s torah (and honor) once he has learned it, as it is said, “he studies his torah day and night.”³⁸Ps. 1:2, taking the “his” of “his torah” (be-torato) to refer to the subject of the verb “studies” (ye-he-geh), that is, the man who studies, not God. And they also said, if a nasi (political authority) has waived his honor, his waiver of honor is waived.³⁹B. Kiddushin 32b. It happened to Rabbi Eliezer and Rabbi Yehoshua when they were reclining in the banquet hall of the son of Rabban Gamaliel the Elder, that Rabban Gamaliel was serving them something to drink. He gave a cup to Rabbi Eliezer, who refused it, and to Rabbi Yehoshua, who accepted it. Rabbi Eliezer said to him, “What is this, Rabbi Yehoshua? We are sitting, but Rabban Gamaliel the son of Rabbi is standing and serving us something to drink!” He replied, “We have precedent for the greater acting as a table server. Abraham was the greatest of his generation, and it is written about him, “And he stood over them under the tree and they ate.”⁴⁰Gen 18:8. Lest you object that they appeared him as heavenly angels, on the contrary, they appeared to him as Arabs. So as for us, why shouldn’t Rabban Gamaliel the son of Rabbi stand and wait upon us?” Rabbi Zadok said to them, “How long are you going to overlook the honor of God and occupy yourself with the honor of mortals? The Holy One Blessed be He causes the winds to blow and raises up rulers, makes the dew fall and makes plants grow from the earth; He sets a table before each and every one. So as for us, why shouldn’t Rabban Gamaliel the son of Rabbi stand and wait upon us?⁴¹In other words, R. Zadok says, we hardly need the precedent of Abraham, a mortal, to wait on his inferiors, when this is what God Himself does for everyone all the time! For anyone familiar with the New Testament, this whole discussion about the appropriateness of a high status host waiting upon his guests at the table calls to mind a scene in the Last Supper in Luke’s Gospel:
A dispute also arose among them [the disciples] as to which of them was to be regarded as the greatest. But he [Jesus] said to them, “The kings of the Gentiles lord it over them; and those in authority over them are called benefactors. But not so with you; rather, the greatest among you must become like the youngest, and the leader like one who serves. For who is greater, the one who is at the table or the one who serves? Is it not the one at the table? But I am among you as one who serves.” (Lk 22:24-27)
Yet despite their similarities, the most striking difference between the Jewish and Christian stories is who gets to make the interpretation that the host’s lowering himself to the status of a table server is okay. In the Christian story, Jesus defends his own behavior, while in the Jewish story, the guests defend their host’s right to lower his status to wait on them. Moreover, they justify his behavior with examples from others who willingly lowered their high status to wait on their guests: Abraham to wait upon his mysterious visitors, and God to “wait upon” the whole world! In the Last Supper, Jesus justifies his behavior by his own example. Jesus warrants his practices by his own charisma; the rabbis warrant theirs on the precedents of others, that is, on past traditions and rational argument.

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.]