이사야 28:8 할라카: Mishneh Torah, Human Dispositions & Sefer Chasidim

Even as the wise man is recognized by his wisdom and ideas, whereby he is distinguished from the rest of the public, so it is necessary for him to be distinguished in his conduct, eating, drinking, sexual relations, elimination, speech, rendevous, dress, temperate in words, and in his business relations. All these deeds should be aesthetic and exceedingly cultured. A disciple of the wise must not be voracious, but eat proper food to strengthen his body; but even of such food he shall not partake a large quantity, nor be after eating in order to have a full stomach, as those who fill themselves up with food and drink until their bellies swell, concerning whom it is traditionally commented saying: "And I will spread dung upon your faces" (Mal. 2.3) refers, according to the sages, to those people who eat and drink and act as if determined to make of their lives a continuous feast.²Shabbat, 15G. And, it is they that say: "Let us eat and drink, for tomorrow we must die" (Is. 22.13), which typifies the way wicked people eat, and it is such festive tables which were shamed in the verse saying: "For all tables are full of vomit, of filthiness, there is no place clean" (Ibid. 28.8). But the wise does not eat save one or two dishes, and of that he eats only enough to sustain his life and is satisfied, which is as Solomon said: "The righteous eateth to satisfy his soul" (Prov. 13.25).

When the wise eats the little that is proper for him, he should not eat it elsewhere than in his own house, at his own table. He should not eat either in a restaurant or on the street, unless because of an extreme need, so that he be not dishonored before people; nor should he eat together with the uncivilized, and indeed, not at those tables which are filled with vomit filthiness; nor should he take his meals too frequent in outside places even in company of the wise.³Pesahim, 49. C. He should not eat at banquets where the gatherings are large. It is improper for him to eat in public, save at a mandatory feast, such as feasts of engagements and weddings, and then only when a disciple of the wise takes to wife the daughter of a disciple of the wise. The righteous and the pious of yore never partook of a meal which was not of their own.⁴Hullin, 7. C.

“The righteous eateth to the satisfying of his desire; but the belly of the wicked shall want” (Prov. 13:22). As the wise man is known through his wisdom and understanding and is thus distinguished from the rest of the people, so should he be recognized by his deeds, eating, drinking, sexual intercourse, toilet habits, gait, words and dealings.¹Derekh Eretz Zuta, Chapter VII. And let all of these activities be most becoming and orderly.²Ibid., Chapters III, IV. Let him not be a glutton, but eat those foods suited for him to keep his body healthy. Let him not eat heavily, or be bent upon filling his stomach, like those who gorge their stomachs with food and drink to the point that their body and stomachs are about to burst. Concerning them it is said in the Bible, “And will spread dung upon your faces even the dung of your sacrifices” (Mal. 2:3). These are the people who eat and drink and make all their days as holidays³Shabbath 151b. and say to each other, “ Let us eat and drink to the utmost for tomorrow we die” (Isa. 22:13). This (aforementioned) is the food of the wicked and their tables, the very same that he shamed.⁴The prophet. Concerning them Scripture says, “For all tables are full of filthy vomit and no place is clean.” (Isa. 28:8).⁵Maimonides, Hilkhoth Deoth, 5:2. But the wise man eats only a dish or two and eats only to maintain himself, and not until his belly is full with all that the palate desires like a dog or an ass. A man should not leave less than one-quarter of his stomach empty.⁶Gittin 70a. The text emphasizes moderation in eating. And while eating and drinking he should not think, “ I will eat and drink so that my limbs will be whole and strong.” And during coitus let him not think, “I will indulge so as to have many children who will engage in work and labor for my needs.” This is not the good way, rather let him take it upon himself to drink, be happy with his lot, keep his body healthy and his soul upright so that he may know God. For it is impossible to become wise in learning while he is sick or aches in one of his limbs. And when he has a son let him engage in teaching him, perhaps he will become a scholar in Israel. He who treads this path all his life serves God constantly even in the hour of everyday activity. And this is what Solomon said, “In all thy ways acknowledge him” (Prov. 3:6) and this is a small portion upon which all essential parts of the Law are dependent.⁷Berakoth 63a.