Rambam - 3 Chapters a Day
De'ot - Chapter Three, De'ot - Chapter Four, De'ot - Chapter Five
De'ot - Chapter Three
A person might say, "Since envy, desire, [the pursuit] of honor, and the like, are a wrong path and drive a person from the world, I shall separate from them to a very great degree and move away from them to the opposite extreme." For example, he will not eat meat, nor drink wine, nor get married, nor live in a pleasant home, nor wear fine clothing, but, rather, [wear] sackcloth and coarse wool and the like - just as the pagan priests do.
This, too, is a bad path and it is forbidden to walk upon it. Whoever follows this path is called a sinner [as implied by Numbers 6:11's] statement concerning a nazarite: "and he [the priest] shall make an atonement for him, for his having sinned regarding [his] soul." Our sages declared: If the nazarite who abstained only from wine requires atonement, how much more so does one who abstains from everything.
Therefore, our Sages directed man to abstain only from those things which the Torah denies him and not to forbid himself permitted things by vows and oaths [of abstention]. Thus, our Sages stated: Are not those things which the Torah has prohibited sufficient for you that you must forbid additional things to yourself?
This general statement also refers to those who fast constantly. They are not following a good path, [for] our Sages have forbidden a man to mortify himself by fasting. Of all the above, and their like, Solomon directed and said: "Do not be overly righteous and do not be overly clever; why make yourself desolate?" (Ecclesiastes 7:16).
אשֶׁמָּא יֹאמַר אָדָם הוֹאִיל וְהַקִּנְאָה וְהַתַּאֲוָה וְהַכָּבוֹד וְכַיּוֹצֵא בָּהֶם דֶּרֶךְ רָעָה הֵן וּמוֹצִיאִין אֶת הָאָדָם מִן הָעוֹלָם. אֶפְרשׁ מֵהֶן בְּיוֹתֵר וְאֶתְרַחֵק לַצַּד הָאַחֲרוֹן. עַד שֶׁלֹּא יֹאכַל בָּשָׂר וְלֹא יִשְׁתֶּה יַיִן וְלֹא יִשָּׂא אִשָּׁה וְלֹא יֵשֵׁב בְּדִירָה נָאָה וְלֹא יִלְבַּשׁ מַלְבּוּשׁ נָאֶה אֶלָּא הַשַּׂק וְהַצֶּמֶר הַקָּשֶׁה וְכַיּוֹצֵא בָּהֶן כְּגוֹן כֹּהֲנֵי הָעוֹבְדֵי כּוֹכָבִים. גַּם זֶה דֶּרֶךְ רָעָה הִיא וְאָסוּר לֵילֵךְ בָּהּ. הַמְהַלֵּךְ בְּדֶרֶךְ זוֹ נִקְרָא חוֹטֵא. שֶׁהֲרֵי הוּא אוֹמֵר בְּנָזִיר (במדבר ו יא) "וְכִפֶּר עָלָיו מֵאֲשֶׁר חָטָא עַל הַנָּפֶשׁ". אָמְרוּ חֲכָמִים וּמָה אִם נָזִיר שֶׁלֹּא פֵּרַשׁ אֶלָּא מִן הַיַּיִן צָרִיךְ כַּפָּרָה הַמּוֹנֵעַ עַצְמוֹ מִכָּל דָּבָר וְדָבָר עַל אַחַת כַּמָּה וְכַמָּה. לְפִיכָךְ צִוּוּ חֲכָמִים שֶׁלֹּא יִמְנַע אָדָם עַצְמוֹ אֶלָּא מִדְּבָרִים שֶׁמְּנַעְתּוֹ הַתּוֹרָה בִּלְבַד. וְלֹא יְהֵא אוֹסֵר עַצְמוֹ בִּנְדָרִים וּבִשְׁבוּעוֹת עַל דְּבָרִים הַמֻּתָּרִים. כָּךְ אָמְרוּ חֲכָמִים לֹא דַּיֶּךָ מַה שֶּׁאָסְרָה תּוֹרָה אֶלָּא שֶׁאַתָּה אוֹסֵר עָלֶיךָ דְּבָרִים אֲחֵרִים. וּבַכְּלָל הַזֶּה אֵלּוּ שֶׁמִּתְעַנִּין תָּמִיד אֵינָן בְּדֶרֶךְ טוֹבָה. וְאָסְרוּ חֲכָמִים שֶׁיְּהֵא אָדָם מְסַגֵּף עַצְמוֹ בְּתַעֲנִית. וְעַל כָּל הַדְּבָרִים הָאֵלּוּ וְכַיּוֹצֵא בָּהֶן צִוָּה שְׁלֹמֹה וְאָמַר (קהלת ז טז) "אַל תְּהִי צַדִּיק הַרְבֵּה וְאַל תִּתְחַכַּם יוֹתֵר לָמָּה תִּשּׁוֹמֵם":
A person should direct his heart and the totality of his behavior to one goal, becoming aware of God, blessed be He. The [way] he rests, rises, and speaks should all be directed to this end.
For example: when involved in business dealings or while working for a wage, he should not think solely of gathering money. Rather, he should do these things, so that he will be able to obtain that which the body needs - food, drink, a home and a wife.
Similarly, when he eats, drinks and engages in intimate relations, he should not intend to do these things solely for pleasure to the point where he will eat and drink only that which is sweet to the palate and engage in intercourse for pleasure. Rather, he should take care to eat and drink only in order to be healthy in body and limb.
Therefore, he should not eat all that the palate desires like a dog or a donkey. Rather, he should eat what is beneficial for the body, be it bitter or sweet. Conversely, he should not eat what is harmful to the body, even though it is sweet to the palate. For example: a person with a warm constitution should not eat meat or honey, nor drink wine, as Solomon has stated in a parable: The eating of much honey is not good (Proverbs 25:27). One should drink endive juice, even though it is bitter, for then, he will be eating and drinking for medical reasons only, in order to become healthy and be whole - for a man cannot exist without eating and drinking.
Similarly, he should not have intercourse except to keep his body healthy and to preserve the [human] race. Therefore, he should not engage in intercourse whenever he feels desire, but when he knows that he requires a seminal emission for medical reasons or in order to preserve the [human] race.
בצָרִיךְ הָאָדָם שֶׁיְּכַוִּן לִבּוֹ וְכָל מַעֲשָׂיו כֻּלָּם לֵידַע אֶת הַשֵּׁם בָּרוּךְ הוּא בִּלְבַד, וְיִהְיֶה שִׁבְתּוֹ וְקוּמוֹ וְדִבּוּרוֹ הַכֹּל לְעֻמַּת זֶה הַדָּבָר. כֵּיצַד? כְּשֶׁיִּשָּׂא וְיִתֵּן אוֹ יַעֲשֶׂה מְלָאכָה לִטֹּל שָׂכָר, לֹא יִהְיֶה בְּלִבּוֹ לִקְבֹּץ מָמוֹן בִּלְבַד, אֶלָּא יַעֲשֶׂה דְּבָרִים הָאֵלּוּ כְּדֵי שֶׁיִּמְצָא דְּבָרִים שֶׁהַגּוּף צָרִיךְ לָהֶם מֵאֲכִילָה וּשְׁתִיָּה וִישִׁיבַת בַּיִת וּנְשִׂיאַת אִשָּׁה. וְכֵן כְּשֶׁיֹּאכַל וְיִשְׁתֶּה וְיִבְעֹל לֹא יָשִׂים בְּלִבּוֹ לַעֲשׂוֹת דְּבָרִים הָאֵלּוּ כְּדֵי לֵהָנוֹת בִּלְבַד עַד שֶׁנִּמְצָא שֶׁאֵינוֹ אוֹכֵל וְשׁוֹתֶה אֶלָּא הַמָּתוֹק לַחֵךְ וְיִבְעל כְּדֵי לֵהָנוֹת, אֶלָּא יָשִׂים עַל לִבּוֹ שֶׁיֹּאכַל וְיִשְׁתֶּה כְּדֵי לְהַבְרוֹת גּוּפוֹ וְאֵיבָרָיו בִּלְבַד. לְפִיכָךְ לֹא יֹאכַל כָּל שֶׁהַחֵךְ מִתְאַוֶּה כְּכֶלֶב וַחֲמוֹר אֶלָּא יֹאכַל דְּבָרִים הַמּוֹעִילִים לַגּוּף אִם מָרִים אִם מְתוּקִים. וְלֹא יֹאכַל דְּבָרִים הָרָעִים לַגּוּף אַף עַל פִּי שֶׁהֵן מְתוּקִים לַחֵךְ. כֵּיצַד? מִי שֶׁהָיָה בְּשָׂרוֹ חַם לֹא יֹאכַל בָּשָׂר וְלֹא דְּבַשׁ וְלֹא יִשְׁתֶּה יַיִן, כָּעִנְיָן שֶׁאָמַר שְׁלֹמֹה דֶּרֶךְ מָשָׁל (משלי כה כז) "אָכל דְּבַשׁ" וְגוֹ'. וְשׁוֹתֶה מֵי הָעֳלָשִׁין אַף עַל פִּי שֶׁהוּא מַר שֶׁנִּמְצָא שׁוֹתֶה וְאוֹכֵל דֶּרֶךְ רְפוּאָה בִּלְבַד כְּדֵי שֶׁיַּבְרִיא וְיַעֲמֹד שָׁלֵם הוֹאִיל וְאִי אֶפְשָׁר לָאָדָם לִחְיוֹת אֶלָּא בַּאֲכִילָה וּשְׁתִיָּה. וְכֵן כְּשֶׁיִּבְעל לֹא יִבְעל אֶלָּא כְּדֵי לְהַבְרוֹת גּוּפוֹ וּכְדֵי לְקַיֵּם אֶת הַזֶּרַע. לְפִיכָךְ אֵינוֹ בּוֹעֵל כָּל זְמַן שֶׁיִּתְאַוֶּה אֶלָּא כָּל עֵת שֶׁיֵּדַע שֶׁהוּא צָרִיךְ לְהוֹצִיא שִׁכְבַת זֶרַע כְּמוֹ דֶּרֶךְ הָרְפוּאָה אוֹ לְקַיֵּם אֶת הַזֶּרַע:
A person who accustoms himself to live by [the rules of] medicine does not follow a proper path if his sole intention is that his entire body and limbs be healthy and that he have children who will do his work and toil for him. Rather, he should have the intent that his body be whole and strong, in order for his inner soul to be upright so that [it will be able] to know God. For it is impossible to understand and become knowledgeable in the wisdoms when one is starving or sick, or when one of his limbs pains him. [Similarly,] one should intend to have a son [with the hope that] perhaps he will be a wise and great man in Israel.
Thus, whoever walks in such a path all his days will be serving God constantly; even in the midst of his business dealings, even during intercourse for his intent in all matters is to fulfill his needs so that his body be whole to serve God.
Even when he sleeps, if he retires with the intention that his mind and body rest, lest he take ill and be unable to serve God because he is sick, then his sleep is service to the Omnipresent, blessed be He.
On this matter, our Sages have directed and said: "And all your deeds should be for the sake of Heaven." This is what Solomon declared in his wisdom: "Know Him in all your ways and He will straighten your paths" (Proverbs 3:6).
גהַמַּנְהִיג עַצְמוֹ עַל פִּי הָרְפוּאָה. אִם שָׂם עַל לִבּוֹ שֶיִּהְיֶה כָּל גּוּפוֹ וְאֵיבָרָיו שְׁלֵמִים בִּלְבַד וְשֶׁיִּהְיוּ לוֹ בָּנִים עוֹשִׂין מְלַאכְתּוֹ וַעֲמֵלִין לְצָרְכּוֹ אֵין זוֹ דֶּרֶךְ טוֹבָה. אֶלָּא יָשִׂים עַל לִבּוֹ שֶׁיְּהֵא גּוּפוֹ שָׁלֵם וְחָזָק כְּדֵי שֶׁתִּהְיֶה נַפְשׁוֹ יְשָׁרָה לָדַעַת אֶת ה'. שֶׁאִי אֶפְשָׁר שֶׁיָּבִין וְיִשְׂתַּכֵּל בַּחָכְמוֹת וְהוּא רָעֵב וְחוֹלֶה אוֹ אֶחָד מֵאֵיבָרָיו כּוֹאֵב. וְיָשִׂים עַל לִבּוֹ שֶׁיִּהְיֶה לוֹ בֵּן אוּלַי יִהְיֶה חָכָם וְגָדוֹל בְּיִשְׂרָאֵל. נִמְצָא הַמְהַלֵּךְ בְּדֶרֶךְ זוֹ כָּל יָמָיו עוֹבֵד אֶת ה' תָּמִיד. אֲפִלּוּ בְּשָׁעָה שֶׁנּוֹשֵׂא וְנוֹתֵן וַאֲפִלּוּ בְּשָׁעָה שֶׁבּוֹעֵל. מִפְּנֵי שֶׁמַּחֲשַׁבְתּוֹ בַּכּל כְּדֵי שֶׁיִּמְצָא צְרָכָיו עַד שֶׁיִּהְיֶה גּוּפוֹ שָׁלֵם לַעֲבֹד אֶת ה'. וַאֲפִלּוּ בְּשָׁעָה שֶׁהוּא יָשֵׁן אִם יָשֵׁן לְדַעַת כְּדֵי שֶׁתָּנוּחַ דַּעְתּוֹ עָלָיו וְיָנוּחַ גּוּפוֹ כְּדֵי שֶׁלֹּא יֶחֱלֶה וְלֹא יוּכַל לַעֲבֹד אֶת ה' וְהוּא חוֹלֶה, נִמְצֵאת שֵׁנָה שֶׁלּוֹ עֲבוֹדָה לַמָּקוֹם בָּרוּךְ הוּא. וְעַל עִנְיָן זֶה צִוּוּ חֲכָמִים וְאָמְרוּ (משנה אבות ב יב) "וְכָל מַעֲשֶׂיךָ יִהְיוּ לְשֵׁם שָׁמַיִם". וְהוּא שֶׁאָמַר שְׁלֹמֹה בְּחָכְמָתוֹ (משלי ג ו) "בְּכָל דְּרָכֶיךָ דָעֵהוּ וְהוּא יְיַשֵּׁר אֹרְחֹתֶיךָ":
De'ot - Chapter Four
Since maintaining a healthy and sound body is among the ways of God - for one cannot understand or have any knowledge of the Creator, if he is ill - therefore, he must avoid that which harms the body and accustom himself to that which is healthful and helps the body become stronger.
They are as follows: a person should never eat unless he is hungry, nor drink unless thirsty. He should never put off relieving himself, even for an instant. Rather, whenever he [feels the] need to urinate or move his bowels, he should do so immediately.
אהוֹאִיל וֶהֱיוֹת הַגּוּף בָּרִיא וְשָׁלֵם מִדַּרְכֵי הַשֵּׁם הוּא. שֶׁהֲרֵי אִי אֶפְשָׁר שֶׁיָּבִין אוֹ יֵדַע דָּבָר מִידִיעַת הַבּוֹרֵא וְהוּא חוֹלֶה. לְפִיכָךְ צָרִיךְ לְהַרְחִיק אָדָם עַצְמוֹ מִדְּבָרִים הַמְאַבְּדִין אֶת הַגּוּף. וּלְהַנְהִיג עַצְמוֹ בִּדְבָרִים הַמַּבְרִין וְהַמַּחֲלִימִים. וְאֵלּוּ הֵן: לְעוֹלָם לֹא יֹאכַל אָדָם אֶלָּא כְּשֶׁהוּא רָעֵב. וְלֹא יִשְׁתֶּה אֶלָּא כְּשֶׁהוּא צָמֵא. וְאַל יַשְׁהֵא נְקָבָיו אֲפִלּוּ רֶגַע אֶחָד. אֶלָּא כָּל זְמַן שֶׁצָּרִיךְ לְהַשְׁתִּין אוֹ לְהָסֵךְ אֶת רַגְלָיו יַעֲמֹד מִיָּד:
One should not eat until his stomach is full. Rather, [he should stop when] he has eaten to close to three quarter's of full satisfaction.
One should drink only a small amount of water during the meal, and mix that with wine. When the food begins to be digested in his intestines, he may drink what is necessary. However, he should not drink much water, even when the food has been digested.
One should not eat until he has checked himself thoroughly that he does not need to relieve himself. He should not eat until he has taken a stroll which is sufficient to raise his body temperature.
Alternatively, he should work or exert himself in some other way. The rule is that he should engage his body and exert himself in a sweat-producing task each morning. Afterwards, he should rest slightly until he regains composure and [then, he should] eat. If he were to bathe in hot water after exerting himself, it would be beneficial. Afterwards, he should wait a short while and eat.
בלֹא יֹאכַל אָדָם עַד שֶׁתִּתְמַלֵּא כְּרֵסוֹ אֶלָּא יִפְחֹת כְּמוֹ רְבִיעַ מִשָּׂבְעָתוֹ. וְלֹא יִשְׁתֶּה מַיִם בְּתוֹךְ הַמָּזוֹן אֶלָּא מְעַט וּמָזוּג בְּיַיִן. וּכְשֶׁיַּתְחִיל הַמָּזוֹן לְהִתְעַכֵּל בְּמֵעָיו שׁוֹתֶה מַה שֶּׁהוּא צָרִיךְ לִשְׁתּוֹת. וְלֹא יַרְבֶּה לִשְׁתּוֹת מַיִם וַאֲפִלּוּ כְּשֶׁיִּתְעַכֵּל הַמָּזוֹן. וְלֹא יֹאכַל עַד שֶׁיִּבְדֹּק עַצְמוֹ יָפֶה יָפֶה שֶׁמָּא יִהְיֶה צָרִיךְ לִנְקָבָיו. לֹא יֹאכַל אָדָם עַד שֶׁיֵּלֵךְ קדֶם אֲכִילָה עַד שֶׁיַּתְחִיל גּוּפוֹ לָחֹם. אוֹ יַעֲשֶׂה מְלַאכְתּוֹ אוֹ יִתְיַגֵּעַ בְּיֶגַע אַחֵר. כְּלָלוֹ שֶׁל דָּבָר יְעַנֶּה גּוּפוֹ וְיִיגַע כָּל יוֹם בַּבֹּקֶר עַד שֶׁיַּתְחִיל גּוּפוֹ לָחֹם וְיִשְׁקֹט מְעַט עַד שֶׁתִּתְיַשֵּׁב נַפְשׁוֹ וְאוֹכֵל. וְאִם רָחַץ בְּחַמִּין אַחַר שֶׁיָּגַע הֲרֵי זֶה טוֹב וְאַחַר כָּךְ שׁוֹהֶה מְעַט וְאוֹכֵל:
One should always eat while seated or reclining on his left side. He should not walk about, ride, exert himself, subject his body to startling influence, nor take a stroll until the food has been digested in his intestines. Anyone who takes a stroll or exerts himself after eating brings serious and harmful illnesses upon himself.
גלְעוֹלָם כְּשֶׁיֹּאכַל אָדָם יֵשֵׁב בִּמְקוֹמוֹ אוֹ יִטֶּה עַל שְׂמֹאל. וְלֹא יְהַלֵּךְ וְלֹא יִרְכַּב וְלֹא יִיגַע וְלֹא יְזַעֲזֵעַ גּוּפוֹ וְלֹא יְטַיֵּל עַד שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו. וְכָל הַמְטַיֵּל אַחַר אֲכִילָתוֹ אוֹ שֶׁיָּגֵעַ הֲרֵי זֶה מֵבִיא עַל עַצְמוֹ חֳלָאִים רָעִים וְקָשִׁים:
Together, day and night make up [a period of] twenty four hours. It is sufficient for a man to sleep a third of this period; i.e., eight hours. These should be towards the end of the night, so that there be eight hours from the beginning of his sleep until sunrise. Thus, he should rise from his bed before sunrise.
דהַיּוֹם וְהַלַּיְלָה כ''ד שָׁעוֹת. דַּי לוֹ לָאָדָם לִישֹׁן שְׁלִישָׁן שֶׁהוּא שְׁמוֹנֶה שָׁעוֹת. וְיִהְיוּ בְּסוֹף הַלַּיְלָה כְּדֵי שֶׁתִּהְיֶה מִתְּחִלַּת שְׁנָתוֹ עַד שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ שְׁמוֹנֶה שָׁעוֹת. וְנִמְצָא עוֹמֵד מִמִּטָּתוֹ קֹדֶם שֶׁתַּעֲלֶה הַשֶּׁמֶשׁ:
One should not sleep face down or on his back, but on his side - on his left side at the beginning of the night and on the right side at the end of the night. He should not retire shortly after eating, but should wait some three or four hours.
One should not sleep during the day.
הלֹא יִישַׁן אָדָם לֹא עַל פָּנָיו וְלֹא עַל עָרְפּוֹ אֶלָּא עַל צִדּוֹ. בִּתְחִלַּת הַלַּיְלָה עַל צַד שְׂמֹאל. וּבְסוֹף הַלַּיְלָה עַל צַד יָמִין. וְלֹא יִישַׁן סָמוּךְ לַאֲכִילָה אֶלָּא יַמְתִּין אַחַר אֲכִילָה כְּמוֹ שָׁלֹשׁ אוֹ אַרְבַּע שָׁעוֹת. וְלֹא יִישַׁן בַּיּוֹם:
Laxative foods such as grapes, figs, mulberries, pears, melons, certain types of cucumbers and certain types of zucchini should be eaten first, before the meal. One should not eat them together with his main meal. Rather, he should wait until they have descended from the upper stomach and [then] eat his meal.
Foods which are constipating, such as pomegranates, quinces, apples, and crustumenian pears should be eaten immediately after the meal and not in quantity.
ודְּבָרִים הַמְשַׁלְשְׁלִין אֶת בְּנֵי מֵעַיִם כְּגוֹן עֲנָבִים וּתְאֵנִים וְתוּתִים וַאֲגַסִּים וַאֲבַטִּיחִים וּמִינֵי הַקִּשּׁוּאִים וּמִינֵי מְלָפְפוֹנוֹת אוֹכֵל אוֹתָם הָאָדָם בַּתְּחִלָּה קֹדֶם אֲכִילָה. וְלֹא יְעָרְבֵם עִם הַמָּזוֹן. אֶלָּא שׁוֹהֶה מְעַט עַד שֶׁיֵּצְאוּ מִבֶּטֶן הָעֶלְיוֹן וְאוֹכֵל מְזוֹנוֹ. וּדְבָרִים שֶׁמְּאַמְּצִין אֶת בְּנֵי מֵעַיִם כְּגוֹן רִמּוֹנִים וּפְרִישִׁים וְתַפּוּחִים וּקְרוֹסְטוֹמוֹלִין אוֹכֵל אוֹתָן תֵּכֶף לִמְזוֹנוֹ. וְלֹא יַרְבֶּה לֶאֱכל מֵהֶן:
A person who desires to eat poultry and meat in one sitting, should eat the poultry first. Similarly, if he desires to eat both eggs and poultry, he should eat the eggs first. If [he desires to eat] both meat of large cattle and that of small cattle, he should eat the meat of small cattle first; [i.e.,] he should always eat the lighter fare first and the heavier fare afterwards.
זכְּשֶׁיִּרְצֶה אָדָם לֶאֱכל בְּשַׂר עוֹף וּבְשַׂר בְּהֵמָה כְּאֶחָד. אוֹכֵל בַּתְּחִלָּה בְּשַׂר הָעוֹף. וְכֵן בֵּיצִים וּבְשַׂר עוֹף אוֹכֵל בַּתְּחִלָּה בֵּיצִים. בְּשַׂר בְּהֵמָה דַּקָּה וּבְשַׂר בְּהֵמָה גַּסָּה אוֹכֵל בַּתְּחִלָּה בְּשַׂר דַּקָּה. לְעוֹלָם יַקְדִּים אָדָם דָּבָר הַקַּל וּמְאַחֵר הַכָּבֵד:
In the summer, one should eat unseasoned foods without many spices and use vinegar. In the rainy season, one should eat seasoned foods, use many spices, and eat some mustard and chiltit.
One should follow these principles in regard to cold climates and hot climates, [choosing the food] appropriate to each and every one of them.
חבִּימוֹת הַחַמָּה אוֹכֵל מַאֲכָלִים הַקָּרִים וְלֹא יַרְבֶּה בִּתְבָלִים וְאוֹכֵל אֶת הַחֹמֶץ. וּבִימוֹת הַגְּשָׁמִים אוֹכֵל מַאֲכָלִים הַחַמִּים וּמַרְבֶּה בִּתְבָלִים וְאוֹכֵל מְעַט מִן הַחַרְדָּל וּמִן הַחִלְתִּית. וְעַל דֶּרֶךְ זוֹ הוֹלֵךְ וְעוֹשֶׂה בַּמְּקוֹמוֹת הַקָּרִים וּבַמְּקוֹמוֹת הַחַמִּים בְּכָל מָקוֹם וּמָקוֹם הָרָאוּי לוֹ:
There are foods which are extremely harmful and it is proper that one should never eat them, for example: large fish that are aged and salted, cheese which is aged and salted, truffles and mushrooms, meat which is aged and salted, wine from the press, cooked food which has been left over until it produces an odor, and any food with a bad smell or a very bitter taste. These are like poison to the body.
There are [other] foods which are harmful, but their harmful effects do not compare to those first [mentioned]. Therefore, a person ought to eat them only sparingly and after intervals of many days. He should not eat them regularly as his main fare or constantly as a sidedish with his food.
[They are] large fish, cheese and milk which has been left over for more than twenty-four hours after the milking, the meat of large oxen or he-goats, horse-beans, lentils, chickpeas, barley bread, matzot, cabbage, leeks, onions, garlic, mustard and radishes. All of these are harmful foods. It is fitting that he should eat them very sparingly and only in the rainy season, abstaining entirely in the summer. [Of these], horse-beans and lentils alone, should not be eaten either in the summer or winter. Squash may be eaten in the summer season.
טיֵשׁ מַאֲכָלוֹת שֶׁהֵם רָעִים בְּיוֹתֵר עַד מְאֹד וְרָאוּי לָאָדָם שֶׁלֹּא לְאָכְלָן לְעוֹלָם. כְּגוֹן הַדָּגִים הַגְּדוֹלִים הַמְּלוּחִים הַיְשָׁנִים. וְהַגְּבִינָה הַמְּלוּחָה הַיְשָׁנָה. וְהַכְּמֵהִין וּפִטְרִיּוֹת וְהַבָּשָׂר הַמָּלִיחַ הַיָּשָׁן. וְיַיִן מִגִּתּוֹ. וְתַבְשִׁיל שֶׁשָּׁהָא עַד שֶׁנָּדַף רֵיחוֹ. וְכֵן כָּל מַאֲכָל שֶׁרֵיחוֹ רַע אוֹ מַר בְּיוֹתֵר. הֲרֵי אֵלּוּ לַגּוּף כְּמוֹ סַם הַמָּוֶת. וְיֵשׁ מַאֲכָלוֹת שֶׁהֵן רָעִים אֲבָל אֵינָן כְּמוֹ הָרִאשׁוֹנִים לְרֹעַ. לְפִיכָךְ רָאוּי לָאָדָם שֶׁלֹּא לֶאֱכל מֵהֶן אֶלָּא מְעַט וְאַחַר יָמִים הַרְבֵּה. וְלֹא יַרְגִּיל עַצְמוֹ לִהְיוֹת מְזוֹנוֹ מֵהֶם אוֹ לְאָכְלָן עִם מְזוֹנוֹ תָּמִיד. כְּגוֹן דָּגִים גְּדוֹלִים וּגְבִינָה וְחָלָב שֶׁשָּׁהָא אַחַר שֶׁנֶּחְלַב כ''ד שָׁעוֹת. וּבְשַׂר שְׁוָרִים גְּדוֹלִים וּתְיָשִׁים גְּדוֹלִים וְהַפּוֹל וְהָעֲדָשִׁים וְהַסַּפִּיר וְלֶחֶם שְׂעוֹרִים וְלֶחֶם מַצּוֹת וְהַכְּרוּב וְהֶחָצִיר וְהַבְּצָלִים וְהַשּׁוּמִים וְהַחַרְדָּל וְהַצְּנוֹן. כָּל אֵלּוּ מַאֲכָלִים רָעִים הֵם אֵין רָאוּי לָאָדָם לֶאֱכל מֵאֵלּוּ אֶלָּא מְעַט עַד מְאֹד וּבִימוֹת הַגְּשָׁמִים. אֲבָל בִּימוֹת הַחַמָּה לֹא יֹאכַל מֵהֶן כְּלָל. וְהַפּוֹל וְהָעֲדָשִׁים בִּלְבַד אֵין רָאוּי לְאָכְלָן לֹא בִּימוֹת הַחַמָּה וְלֹא בִּימוֹת הַגְּשָׁמִים. וְהַדְּלוּעִין אוֹכְלִין מֵהֶן בִּימוֹת הַחַמָּה:
There are foods which are harmful, but less so than these. They are water fowl, young pigeons, dates, bread roasted in oil or kneaded in oil, flour which has been sifted so well that no bran is left, fish brine and pickled fish oil. They ought not to be eaten in quantity.
A man who is wise, overcomes his desires, is not drawn by his appetites and eats nothing of the aforementioned unless he needs them for a medical reason, is [indeed] heroic.
יוְיֵשׁ מַאֲכָלוֹת שֶׁהֵם רָעִים וְאֵינָן כְּמוֹ אֵלּוּ. וְהֵם עוֹף הַמַּיִם וּבְנֵי יוֹנָה הַקְּטַנִּים וְהַתְּמָרִים וְלֶחֶם קָלוּי בְּשֶׁמֶן אוֹ לֶחֶם שֶׁנִּלּוֹשׁ בְּשֶׁמֶן וְהַסּלֶת שֶׁנִּפּוּ אוֹתָהּ כָּל צָרְכָּהּ עַד שֶׁלֹּא נִשְׁאֲרָה בָּהּ רֵיחַ מוּרְסָן. וְהַצִּיר וְהַמּוּרְיָיס. אֵין רָאוּי לְהַרְבּוֹת מַאֲכָלוֹת אֵלּוּ. וְאָדָם שֶׁהוּא חָכָם וְכוֹבֵשׁ אֶת יִצְרוֹ וְלֹא יִמָּשֵׁךְ אַחַר תַּאֲוָתוֹ וְלֹא יֹאכַל מִן הַנִּזְכָּרִים כְּלוּם אֶלָּא אִם נִצְרָךְ לָהֶם לִרְפוּאָה הֲרֵי זֶה גִּבּוֹר:
One should always avoid fruits. He should not eat of them in quantity even [when] dried and, it goes without saying [when they are] fresh. When they are not sufficiently ripe, they are like swords to the body. Carobs, too, are always harmful.
All pickled fruits are harmful and should be eaten only sparingly in summer weather and in hot climates. Figs, grapes and almonds are always beneficial, both fresh and dried. One may eat of them as much as he requires. However, he should not eat them constantly even though they are the most beneficial of fruits.
יאלְעוֹלָם יִמְנַע אָדָם עַצְמוֹ מִפֵּרוֹת הָאִילָנוֹת. וְלֹא יַרְבֶּה מֵהֶן וַאֲפִלּוּ יְבֵשִׁין וְאֵין צָרִיךְ לוֹמַר רְטֻבִּים. אֲבָל קֹדֶם שֶׁיִּתְבַּשְּׁלוּ כָּל צָרְכָּן הֲרֵי הֵן כַּחֲרָבוֹת לַגּוּף. וְכֵן הַחֲרוּבִים רָעִים לְעוֹלָם. וְכָל הַפֵּרוֹת הַחֲמוּצִין רָעִים וְאֵין אוֹכְלִין מֵהֶן אֶלָּא מְעַט בִּימוֹת הַחַמָּה וּבַמְּקוֹמוֹת הַחַמִּים. וְהַתְּאֵנִים וְהָעֲנָבִים וְהַשְּׁקֵדִים לְעוֹלָם טוֹבִים בֵּין רְטֻבִּין בֵּין יְבֵשִׁין וְאוֹכֵל אָדָם מֵהֶם כָּל צָרְכּוֹ. וְלֹא יַתְמִיד אֲכִילָתָם אַף עַל פִּי שֶׁהֵן טוֹבִים מִכָּל פְּרִי הָאִילָנוֹת:
Honey and wine are harmful to the young and wholesome for the old. Certainly, this applies in the rainy season. In summer, one should eat two-thirds of what he eats in the winter.
יבהַדְּבַשׁ וְהַיַּיִן רַע לַקְּטַנִּים וְיָפֶה לַזְּקֵנִים וְכָל שֶׁכֵּן בִּימוֹת הַגְּשָׁמִים. וְצָרִיךְ אָדָם לֶאֱכל בִּימוֹת הַחַמָּה שְׁנֵי שְׁלִישִׁים מַה שֶּׁהוּא אוֹכֵל בִּימוֹת הַגְּשָׁמִים:
A person should always try to have loose movements throughout his life, tending slightly towards diarrhea. This is a cardinal principle in medicine: Whenever one suffers from constipation or has difficulty moving his bowels, serious diseases will beset him.
How can he induce loose movements if he has mild constipation? If he is a young man, each morning, he should eat well-cooked halimi which have been seasoned in olive-oil, pickled fish oil, and salt without bread daily; or drink the boiled water of [cooked] spinach or cabbage, [seasoned] with olive oil, pickled fish oil and salt.
If he is an old man, he should drink honey diluted with hot water, in the morning, wait approximately four hours and then eat his meal.
He should do this for one day, or three, or four, if necessary, until he has loose bowels.
יגלְעוֹלָם יִשְׁתַּדֵּל אָדָם שֶׁיִּהְיוּ מֵעָיו רָפִין כָּל יָמָיו וְיִהְיֶה קָרוֹב לְשִׁלְשׁוּל מְעַט. וְזֶה כְּלָל גָּדוֹל בָּרְפוּאָה כָּל זְמַן שֶׁהָרְעִי נִמְנָע אוֹ יוֹצֵא בְּקֹשִׁי חֳלָאִים רָעִים בָּאִים. וּבַמֶּה יַרְפֶּה אָדָם מֵעָיו אִם יִתְאַמְּצוּ מְעַט. אִם הָיָה בָּחוּר יֹאכַל בַּבֹּקֶר בַּבֹּקֶר מְלוּחִים שְׁלוּקִים מְתֻבָּלִין בְּשֶׁמֶן זַיִת וּבְמוּרְיָיס וּבְמֶלַח בְּלֹא פַּת. אוֹ יִשְׁתֶּה מֵי שֶׁלֶק שֶׁל תְּרָדִין אוֹ כְּרוּב בְּשֶׁמֶן זַיִת וּמוּרְיָיס וּמֶלַח. וְאִם הָיָה זָקֵן יִשְׁתֶּה דְּבַשׁ מָזוּג בְּמַיִם חַמִּים בַּבֹּקֶר וְיִשְׁהֵא כְּמוֹ אַרְבַּע שָׁעוֹת וְאַחַר כָּךְ יֹאכַל סְעֻדָּתוֹ. וְיַעֲשֶׂה כֵן יוֹם אֶחָד אוֹ שְׁלֹשָׁה אוֹ אַרְבָּעָה יָמִים אִם צָרִיךְ לְכָךְ עַד שֶׁיִּרְפּוּ מֵעָיו:
They have given another principle with regard to physical well-being: As long as one exercises, exerts himself greatly, does not eat to the point of satiation and has loose bowels, he will not suffer sickness and he will grow in strength. [This applies] even if he eats harmful foods.
ידוְעוֹד כְּלָל אַחֵר אָמְרוּ בִּבְרִיאוּת הַגּוּף. כָּל זְמַן שֶׁאָדָם מִתְעַמֵּל וְיָגֵעַ הַרְבֵּה וְאֵינוֹ שָׂבֵעַ וּמֵעָיו רָפִין אֵין חלִי בָּא עָלָיו וְכֹחוֹ מִתְחַזֵּק. וַאֲפִלּוּ אוֹכֵל מַאֲכָלוֹת הָרָעִים:
[Conversely,] whoever is idle and does not exercise, or does not move his bowels when he has the need, or is constipated, even if he eats the proper foods and takes care to follow the rules of medicine, will be full of pain for all his days and his strength will fade away.
Overeating is like poison to anyone's body. It is the main source of all illness. Most illnesses which afflict a man are caused by harmful foods or by his filling his belly and overeating, even of healthful foods.
This was implied by Solomon in his wisdom: "Whoever guards his mouth and his tongue, guards his soul from distress" (Proverbs 21:23); i.e., "guards his mouth" from eating harmful food or eating his fill and "his tongue" from speaking [about things] other than his needs.
טווְכָל מִי שֶׁהוּא יוֹשֵׁב לָבֶטַח וְאֵינוֹ מִתְעַמֵּל. אוֹ מִי שֶׁמַּשְׁהֵא נְקָבָיו. אוֹ מִי שֶׁמֵּעָיו קָשִׁין. אֲפִלּוּ אָכַל מַאֲכָלוֹת טוֹבִים וְשָׁמַר עַצְמוֹ עַל פִּי הָרְפוּאָה. כָּל יָמָיו יִהְיוּ מַכְאוֹבִים וְכֹחוֹ תָּשֵׁשׁ. וַאֲכִילָה גַּסָּה לְגוּף כָּל אָדָם כְּמוֹ סַם הַמָּוֶת. וְהוּא עִקָּר לְכָל הֶחֳלָאִים. וְרֹב הֶחֳלָאִים שֶׁבָּאִים עַל הָאָדָם אֵינָם אֶלָּא אוֹ מִפְּנֵי מַאֲכָלִים רָעִים. אוֹ מִפְּנֵי שֶׁהוּא מְמַלֵּא בִּטְנוֹ וְאוֹכֵל אֲכִילָה גַּסָּה אֲפִלּוּ מִמַּאֲכָלִים טוֹבִים. הוּא שֶׁשְּׁלֹמֹה אָמַר בְּחָכְמָתוֹ (משלי כא כג) "שֹׁמֵר פִּיו וּלְשׁוֹנוֹ שֹׁמֵר מִצָּרוֹת נַפְשׁוֹ". כְּלוֹמַר שׁוֹמֵר פִּיו מִלֶּאֱכל מַאֲכָל רַע אוֹ מִלִּשְׂבֹּעַ וּלְשׁוֹנוֹ מִלְּדַבֵּר אֶלָּא בִּצְרָכָיו:
The [proper] manner of bathing is that a person should go to the baths once every seven days. He should not enter [the bath soon after mealtime; nor when he is hungry, but when his food has begun to be digested.
He should bathe the entire body in hot - but not scalding water - and his head, only, in scalding water. Then, he should bathe his body in tepid water, followed by bathings in successively cooler water, until he has bathed in cold water. [However,] he should not use tepid or cold water for his head, nor should he bathe in cold water in the winter.
He should not bathe until after he is in a sweat and his whole body has been massaged. He should not linger in the bath. Rather, as soon as he is in a sweat and been massaged, he should rinse off and leave.
He should examine himself to see if he needs to move his bowels before entering the bath and after leaving it. Similarly, he should always examine himself before and after eating, before and after sexual intercourse, before and after exertion and exercise, before and after sleeping, all in all, on ten [different occasions].
טזדֶּרֶךְ הָרְחִיצָה. שֶׁיִּכָּנֵס אָדָם לַמֶּרְחָץ מִשִּׁבְעָה יָמִים לְשִׁבְעָה יָמִים. וְלֹא יִכָּנֵס סָמוּךְ לַאֲכִילָה. וְלֹא כְּשֶׁהוּא רָעֵב. אֶלָּא כְּשֶׁיַּתְחִיל הַמָּזוֹן לְהִתְעַכֵּל. וְרוֹחֵץ כָּל גּוּפוֹ בְּחַמִּין שֶׁאֵין הַגּוּף נִכְוֶה בָּהֶן. וְרֹאשׁוֹ בִּלְבַד בְּחַמִּין שֶׁהַגּוּף נִכְוֶה בָּהֶן. וְאַחַר כָּךְ יִרְחַץ גּוּפוֹ בְּפוֹשְׁרִין וְאַחַר כָּךְ בְּפוֹשְׁרִין מִן הַפּוֹשְׁרִין עַד שֶׁיִּרְחַץ בְּצוֹנֵן. וְלֹא יַעֲבֹר עַל רֹאשׁוֹ מַיִם לֹא פּוֹשְׁרִין וְלֹא צוֹנֵן. וְלֹא יִרְחַץ בְּצוֹנֵן בִּימוֹת הַגְּשָׁמִים. וְלֹא יִרְחַץ עַד שֶׁיַּזִּיעַ וִיפָרֵךְ כָּל גּוּפוֹ. וְלֹא יַאֲרִיךְ בַּמֶּרְחָץ אֶלָּא כְּשֶׁיַּזִּיעַ וִיפָרֵךְ גּוּפוֹ יִשְׁתַּטֵּף וְיֵצֵא. וּבוֹדֵק עַצְמוֹ קֹדֶם שֶׁיִּכָּנֵס לַמֶּרְחָץ וְאַחַר שֶׁיֵּצֵא שֶׁמָּא יְהֵא צָרִיךְ לִנְקָבָיו. וְכֵן בּוֹדֵק אָדָם עַצְמוֹ תָּמִיד קֹדֶם אֲכִילָה וְאַחַר אֲכִילָה. וְקֹדֶם בְּעִילָה וְאַחַר בְּעִילָה. וְקֹדֶם שֶׁיִּיגַע וְיִתְעַמֵּל וְאַחַר שֶׁיִּיגַע וְיִתְעַמֵּל. וְקֹדֶם שֶׁיִּישַׁן וְאַחַר שֶׁיִּישַׁן. וּבְשִׁעוּר הַכּל עֲשָׂרָה:
When one leaves the bath, he should dress and cover his head in the outer room [of the bathhouse], so that he not catch a chill. He should take this precaution even in the summer.
After leaving [the baths], he should wait until he regains his composure, and the warmth [from bathing] has receded, and then eat.
A nap before eating, after the bath, is very beneficial. One should not drink cold water on leaving the baths and it goes without saying, that he should not drink while bathing. If he should be thirsty upon leaving the bath and cannot refrain, he should mix the water with wine or honey, and drink.
It is beneficial for one to rub himself with oil at the baths, during the winter, after he has rinsed off.
יזכְּשֶׁיֵּצֵא אָדָם מִן הַמֶּרְחָץ יִלְבַּשׁ בְּגָדָיו וִיכַסֶּה רֹאשׁוֹ בַּבַּיִת הַחִיצוֹן כְּדֵי שֶׁלֹּא תִּשְׁלֹט בּוֹ רוּחַ קָרָה. וַאֲפִלּוּ בִּימוֹת הַחַמָּה צָרִיךְ לְהִזָּהֵר. וְיִשְׁהֵא אַחַר שֶׁיֵּצֵא עַד שֶׁתִּתְיַשֵּׁב נַפְשׁוֹ וְיָנוּחַ גּוּפוֹ וְתָסוּר הַחֲמִימוּת וְאַחַר כָּךְ יֹאכַל. וְאִם יָשֵׁן מְעַט כְּשֶׁיֵּצֵא מִן הַמֶּרְחָץ קֹדֶם אֲכִילָה הֲרֵי זֶה יָפֶה מְאֹד. וְלֹא יִשְׁתֶּה מַיִם קָרִים בְּצֵאתוֹ מִן הַמֶּרְחָץ וְאֵין צָרִיךְ לוֹמַר שֶׁלֹּא יִשְׁתֶּה בַּמֶּרְחָץ. וְאִם צָמֵא כְּשֶׁיָּצָא מִן הַמֶּרְחָץ וְאֵינוֹ יָכוֹל לִמְנֹעַ עַצְמוֹ יְעָרֵב הַמַּיִם בְּיַיִן אוֹ בִּדְבַשׁ וְיִשְׁתֶּה. וְאִם סָךְ בְּשֶׁמֶן בַּמֶּרְחָץ בִּימוֹת הַגְּשָׁמִים אַחַר שֶׁיִּשְׁתַּטֵּף הֲרֵי זֶה טוֹב:
One should not accustom himself to constant bloodletting. He should not be bled unless there is an extreme necessity. He should not be bled in the summer or winter, but slightly in Nisan and slightly in Tishrei.
After the age of fifty, he should not be bled at all. He should not be bled and go to the baths on the same day, or leave on a journey after being bled; nor should he be bled on the day on which he returns from a trip.
He should eat less than usual on the day of a bloodletting. He should rest on that day, not exert himself, nor exercise, nor stroll.
יחלֹא יַרְגִּיל אָדָם לְהַקִּיז דָּם תָּמִיד. וְלֹא יַקִּיז אֶלָּא אִם יִהְיֶה צָרִיךְ לוֹ בְּיוֹתֵר. וְלֹא יַקִּיז לֹא בִּימוֹת הַחַמָּה וְלֹא בִּימוֹת הַגְּשָׁמִים אֶלָּא מְעַט בִּימֵי נִיסָן וּמְעַט בִּימֵי תִּשְׁרֵי. וּמֵאַחַר חֲמִשִּׁים שָׁנָה לֹא יַקִּיז כְּלָל. וְלֹא יַקִּיז אָדָם דָּם וְיִכָּנֵס לַמֶּרְחָץ בּוֹ בַּיּוֹם. וְלֹא יַקִּיז וְיֵצֵא לַדֶּרֶךְ. וְלֹא בְּיוֹם שֶׁיָּבוֹא מִן הַדֶּרֶךְ. וְיֹאכַל וְיִשְׁתֶּה בְּיוֹם הַהַקָּזָה פָּחוֹת מִמַּה שֶּׁהוּא רָגִיל. וְיָנוּחַ בְּיוֹם הַהַקָּזָה וְלֹא יִיגַע וְלֹא יִתְעַמֵּל וְלֹא יְטַיֵּל:
Semen is the strength of the body, its life [force], and the light of the eyes; the greater the emission [of sperm], [the greater] the damage to the body, to its strength and the greater the loss to one's life [span]. This was implied by Solomon in his wisdom: "Do not give your strength to women" (Proverbs 31:3).
Whoever is steeped in sexual relations, old age springs upon him [before its time], his strength is depleted, his eyes become dim, a foul odor emanates from his mouth and his armpits, the hair of his head, his eyebrows, and eyelashes fall out, the hair of his beard, armpits, and legs grows in abundance, his teeth fall out and he suffers many pains beyond these. The wise of the doctors have said: One of a thousand dies from other illnesses and a thousand from excessive intercourse.
Therefore, a person must take care in this matter if he wishes to live in good [health]. He should not engage in intercourse except when the body is healthy and particularly strong, when he has many involuntary erections, the erection is still present even when he makes an effort to think of something else, he finds a heaviness from the loins and below, the tendons of the testicles seem to be stretched, and his flesh is warm. Such a person needs to engage in intercourse and it is medically advisable.
He should not engage in intercourse on a full or empty stomach, but after the food has been digested. He should examine himself to see if he needs to move his bowels before and after intercourse. He should not engage in intercourse while standing or sitting, nor in the bathhouse, nor on a day on which he goes to the bathhouse, nor on a day on which he lets blood, nor on the day he departs on a journey or arrives from a journey, nor [on the day] before or afterwards.
יטשִׁכְבַת זֶרַע הִיא כֹּחַ הַגּוּף וְחַיָּיו וּמְאוֹר הָעֵינַיִם וְכָל שֶׁתֵּצֵא בְּיוֹתֵר הַגּוּף כָּלֶה וְכֹחוֹ כָּלֶה וְחַיָּיו אוֹבְדִים. הוּא שֶׁאָמַר שְׁלֹמֹה בְּחָכְמָתוֹ (משלי לא ג) "אַל תִּתֵּן לַנָּשִׁים חֵילֶךָ". כָּל הַשָּׁטוּף בִּבְעִילָה זִקְנָה קוֹפֶצֶת עָלָיו. וְכֹחוֹ תָּשֵׁשׁ. וְעֵינָיו כֵּהוֹת. וְרֵיחַ רַע נוֹדֵף מִפִּיו וּמִשֶּׁחְיוֹ. וּשְׂעַר רֹאשׁוֹ וְגַבּוֹת עֵינָיו וְרִיסֵי עֵינָיו נוֹשְׁרוֹת. וּשְׂעַר זְקָנוֹ וְשֶׁחְיוֹ וּשְׂעַר רַגְלָיו רַבֶּה. שִׁנָּיו נוֹפְלוֹת. וְהַרְבֵּה כְּאֵבִים חוּץ מֵאֵלּוּ בָּאִים עָלָיו. אָמְרוּ חַכְמֵי הָרוֹפְאִים אֶחָד מֵאֶלֶף מֵת בִּשְׁאָר חֳלָאִים וְהָאֶלֶף מֵרֹב הַתַּשְׁמִישׁ. לְפִיכָךְ צָרִיךְ אָדָם לְהִזָּהֵר בְּדָבָר זֶה אִם רָצָה לִחְיוֹת בְּטוֹבָה. וְלֹא יִבְעל אֶלָּא כְּשֶׁיִּמָּצֵא גּוּפוֹ בָּרִיא וְחָזָק בְּיוֹתֵר וְהוּא מִתְקַשֶּׁה הַרְבֵּה שֶׁלֹּא לְדַעְתּוֹ. וּמַסִּיחַ עַצְמוֹ לְדָבָר אַחֵר וְהַקִּשּׁוּי בּוֹ כְּשֶׁהָיָה. וְיִמָּצֵא כֹּבֶד מִמָּתְנָיו וּלְמַטָּה וּכְאִלּוּ חוּטֵי הַבֵּיצִים נִמְשָׁכִים וּבְשָׂרוֹ חַם. זֶה צָרִיךְ לִבְעל וּרְפוּאָה לוֹ שֶׁיִּבְעל. לֹא יִבְעל אָדָם וְהוּא שָׂבֵעַ וְלֹא רָעֵב אֶלָּא אַחַר שֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו. וְיִבְדֹק נְקָבָיו קֹדֶם בְּעִילָה וּלְאַחַר בְּעִילָה. וְלֹא יִבְעל מְעֻמָּד וְלֹא מְיֻשָּׁב. וְלֹא בְּבֵית הַמֶּרְחָץ וְלֹא בְּיוֹם שֶׁיִּכָּנֵס לַמֶּרְחָץ. וְלֹא בְּיוֹם הַקָּזָה. וְלֹא בְּיוֹם יְצִיאָה לַדֶּרֶךְ אוֹ בִּיאָה מִן הַדֶּרֶךְ לֹא לִפְנֵיהֶם וְלֹא לְאַחֲרֵיהֶם:
Whoever conducts himself in the ways which we have drawn up, I will guarantee that he will not become ill throughout his life, until he reaches advanced age and dies. He will not need a doctor. His body will remain intact and healthy throughout his life.
[One may rely on this guarantee] unless [his body] was impaired from the birth, he was accustomed to one of the harmful habits from birth, or should there be a plague or a drought in the world.
ככָּל הַמַּנְהִיג עַצְמוֹ בִּדְרָכִים אֵלּוּ שֶׁהוֹרֵינוּ אֲנִי עָרֵב לוֹ שֶׁאֵינוֹ בָּא לִידֵי חלִי כָּל יָמָיו עַד שֶׁיַּזְקִין הַרְבֵּה וְיָמוּת וְאֵינוֹ צָרִיךְ לְרוֹפֵא. וְיִהְיֶה גּוּפוֹ שָׁלֵם וְעוֹמֵד עַל בֻּרְיוֹ כָּל יָמָיו. אֶלָּא אִם כֵּן הָיָה גּוּפוֹ רַע מִתְּחִלַּת בְּרִיָּתוֹ. אוֹ אִם הָיָה רָגִיל בְּמִנְהָג מִן הַמִּנְהָגוֹת הָרָעִים מִתְּחִלַּת מוֹלַדְתּוֹ. אוֹ אִם תָּבוֹא מַכַּת דֶּבֶר אוֹ מַכַּת בַּצֹּרֶת לָעוֹלָם:
All of these beneficial habits which we have stated apply only to a healthy man. In contrast, a sick person, or one who has a single organ which is not healthy, or one who has followed a harmful way of life for many years, each of these must choose different patterns of behavior in accordance with his [particular] illness as it is explained in the medical literature.
Any change from the conduct which one normally follows is the beginning of sickness.
כאוְכָל הַמִּנְהָגוֹת הַטּוֹבִים הָאֵלּוּ שֶׁאָמַרְנוּ אֵין רָאוּי לִנְהֹג בָּהֶן אֶלָּא הַבָּרִיא. אֲבָל הַחוֹלֶה אוֹ מִי שֶׁאֶחָד מֵאֵיבָרָיו חוֹלֶה אוֹ מִי שֶׁנָּהַג מִנְהָג רַע שָׁנִים רַבּוֹת. יֵשׁ לְכָל אֶחָד מֵהֶם דְּרָכִים אֲחֵרִים וְהַנְהָגוֹת כְּפִי חָלְיוֹ כְּמוֹ שֶׁיִּתְבָּאֵר בְּסֵפֶר הָרְפוּאוֹת. וְשִׁנּוּי וֶסֶת תְּחִלַּת חלִי:
Where there is no doctor available, neither the healthy nor the sick man should budge from all the directions given in this chapter for each of them ultimately brings to a beneficial result.
כבכָּל מָקוֹם שֶׁאֵין בּוֹ רוֹפֵא. אֶחָד הַבָּרִיא וְאֶחָד הַחוֹלֶה אֵין רָאוּי לוֹ לָזוּז מִכָּל הַדְּרָכִים הָאֵלּוּ שֶׁנֶּאֶמְרוּ בְּפֶרֶק זֶה. שֶׁכָּל אֶחָד מֵהֶן לְאַחֲרִית טוֹבָה מֵבִיא:
A Torah Sage is not permitted to live in a community which does not have the following: a doctor, a bloodletter, a bathhouse, a latrine, an available source of water such as a river or a spring, a synagogue, a teacher of children, a scribe, a charity supervisor, a rabbinical court empowered to impose corporal punishment and jail sentences.
כגכָּל עִיר שֶׁאֵין בָּהּ עֲשָׂרָה דְּבָרִים הָאֵלּוּ אֵין תַּלְמִיד חָכָם רַשַּׁאי לָדוּר בְּתוֹכָהּ. וְאֵלּוּ הֵן: רוֹפֵא. וְאֻמָּן. וּבֵית הַמֶּרְחָץ. וּבֵית הַכִּסֵּא. וּמַיִם מְצוּיִין כְּגוֹן נָהָר וּמַעְיָן. וּבֵית הַכְּנֶסֶת. וּמְלַמֵּד תִּינוֹקוֹת. וְלַבְלָר. וְגַבַּאי צְדָקָה. וּבֵית דִּין מַכִּים וְחוֹבְשִׁים:
De'ot - Chapter Five
Just as the wise man is recognized through his wisdom and his temperaments and in these, he stands apart from the rest of the people, so, too, he should be recognized through his actions - in his eating, drinking, intimate relations, in relieving himself, in his speech, manner of walking and dress, in the management of his finances, and in his business dealings. All of these actions should be exceptionally becoming and befitting.
What is implied? A Torah Sage should not be a glutton. Rather, he should eat food which will keep his body healthy, without overeating. He should not seek to fill his stomach, like those who stuff themselves with food and drink until their bellies burst. They are alluded to by [the statement of] the prophet [Malachi 2:3]: "I will spread dung on your faces, the dung of your feasts." Our Sages explain: These are the people who eat and drink and make all their days like feast days. They say, "Eat and drink, for tomorrow, we will die" (Isaiah 22:13).
This is the food of the wicked. It is these tables which the verse censures, saying: "For all tables are full of vomit and excrement; there is no room" (Isaiah 28:8).
In contrast, a wise man eats only one dish or two, eating only enough to sustain him. That is sufficient for him. This is alluded to by Solomon's statement: "The righteous man eats to satisfy his soul" (Proverbs 13:25).
אכְּשֵׁם שֶׁהֶחָכָם נִכָּר בְּחָכְמָתוֹ וּבְדֵעוֹתָיו וְהוּא מֻבְדָּל בָּהֶם מִשְּׁאָר הָעָם. כָּךְ צָרִיךְ שֶׁיִּהְיֶה נִכָּר בְּמַעֲשָׂיו בְּמַאֲכָלוֹ וּבְמַשְׁקֵהוּ וּבִבְעִילָתוֹ וּבַעֲשִׂיַּת צְרָכָיו וּבְדִבּוּרוֹ וּבְהִלּוּכוֹ וּבְמַלְבּוּשׁוֹ וּבְכִלְכּוּל דְּבָרָיו וּבְמַשָּׂאוֹ וּבְמַתָּנוֹ. וְיִהְיוּ כָּל הַמַּעֲשִׂים הָאֵלּוּ נָאִים וּמְתֻקָּנִים בְּיוֹתֵר. כֵּיצַד. תַּלְמִיד חָכָם לֹא יִהְיֶה גַּרְגְּרָן אֶלָּא אוֹכֵל מַאֲכָל הָרָאוּי לְהַבְרוֹת גּוּפוֹ. וְלֹא יֹאכַל מִמֶּנּוּ אֲכִילָה גַּסָּה. וְלֹא יְהֵא רוֹדֵף לְמַלְּאֹת בִּטְנוֹ כְּאֵלּוּ שֶׁמִּתְמַלְּאִין מִמַּאֲכָל וּמִשְׁתֶּה עַד שֶׁתִּפַּח כְּרֵסָם. וַעֲלֵיהֶם מְפֹרָשׁ בַּקַּבָּלָה (מלאכי ב ג) "וְזֵרִיתִי פֶרֶשׁ עַל פְּנֵיכֶם". אָמְרוּ חֲכָמִים אֵלּוּ בְּנֵי אָדָם שֶׁאוֹכְלִין וְשׁוֹתִין וְעוֹשִׂין כָּל יְמֵיהֶם כְּחַגִּים. וְהֵם הָאוֹמְרִים (ישעיה כב יג) "אָכוֹל וְשָׁתֹה כִּי מָחָר נָמוּת". וְזֶהוּ מַאֲכַל הָרְשָׁעִים. וְשֻׁלְחָנוֹת אֵלּוּ הֵם שֶׁגִּנָּה הַכָּתוּב וְאָמַר (ישעיה כח ח) "כִּי כָּל שֻׁלְחָנוֹת מָלְאוּ קִיא צֹאָה בְּלִי מָקוֹם". אֲבָל הֶחָכָם אֵינוֹ אוֹכֵל אֶלָּא תַּבְשִׁיל אֶחָד אוֹ שְׁנַיִם וְאוֹכֵל מִמֶּנּוּ כְּדֵי חַיָּיו וְדַּיּוֹ. הוּא שֶׁאָמַר שְׁלֹמֹה (משלי יג כה) "צַדִּיק אֹכֵל לְשֹׂבַע נַפְשׁוֹ":
When the wise man eats the little which is fitting for him, he should eat it only in his own home, at his table. He should not eat in a store or in the marketplace, unless there is a very pressing need, lest he be viewed without respect by others.
He should not eat together with the unlearned, nor at those tables that are "filled with vomit and excrement." He should not eat frequently in other places, even in the company of wise men, nor should he eat where there is a large gathering.
It is not fitting for him to eat at another person's [table] except at a feast associated with a mitzvah, e.g., a betrothal or wedding feast - and then, [only] when a scholar is marrying the daughter of a scholar.
The righteous and the pious of old never partook of a meal that was not their own.
בכְּשֶׁהֶחָכָם אוֹכֵל מְעַט זֶה הָרָאוּי לוֹ לֹא יֹאכְלֶנּוּ אֶלָּא בְּבֵיתוֹ עַל שֻׁלְחָנוֹ. וְלֹא יֹאכַל בַּחֲנוּת וְלֹא בַּשּׁוּק אֶלָּא מִפְּנֵי צֹרֶךְ גָּדוֹל. כְּדֵי שֶׁלֹּא יִתְגַּנֶּה בִּפְנֵי הַבְּרִיּוֹת. וְלֹא יֹאכַל אֵצֶל עַמֵּי הָאָרֶץ וְלֹא עַל אוֹתָן הַשֻּׁלְחָנוֹת הַמְּלֵאִים קִיא צוֹאָה. וְלֹא יַרְבֶּה סְעֻדּוֹתָיו בְּכָל מָקוֹם וַאֲפִלּוּ עִם הַחֲכָמִים. וְלֹא יֹאכַל בִּסְעֻדּוֹת שֶׁיֵּשׁ בָּהֶן קִבּוּץ הַרְבֵּה. וְאֵין רָאוּי לוֹ לֶאֱכל אֶלָּא בִּסְעֵדָּה שֶׁל מִצְוָה בִּלְבַד כְּגוֹן סְעֵדַּת אֵרוּסִין וְנִשּׂוּאִין. וְהוּא שֶׁיִּהְיֶה תַּלְמִיד חָכָם שֶׁנָּשָׂא בַּת תַּלְמִיד חָכָם. וְהַצַּדִּיקִים וְהַחֲסִידִים הָרִאשׁוֹנִים לֹא אָכְלוּ מִסְּעֻדָּה שֶׁאֵינָהּ שֶׁלָּהֶן:
When a wise man drinks wine, he drinks only enough to soften the food in his stomach.
Whoever becomes drunk is a sinner, is shameful, and will lose his wisdom. If he becomes drunk before the common people, he desecrates God's Name.
It is forbidden to drink even a small quantity of wine in the afternoon hours, unless it is taken together with food. Drink that is taken together with food is not intoxicating. Only wine that is taken after the meal is to be avoided.
גכְּשֶׁהֶחָכָם שׁוֹתֶה יַיִן אֵינוֹ שׁוֹתֶה אֶלָּא כְּדֵי לִשְׁרוֹת אֲכִילָה שֶׁבְּמֵעָיו. וְכָל הַמִּשְׁתַּכֵּר הֲרֵי זֶה חוֹטֵא וּמְגֻנֶּה וּמַפְסִיד חָכְמָתוֹ. וְאִם נִשְׁתַּכֵּר בִּפְנֵי עַמֵּי הָאָרֶץ הֲרֵי זֶה חִלֵּל אֶת הַשֵּׁם. וְאָסוּר לִשְׁתּוֹת יַיִן בַּצָּהֳרַיִם וַאֲפִלּוּ מְעַט אֶלָּא אִם הָיָה בִּכְלַל הָאֲכִילָה. שֶׁהַשְּׁתִיָּה שֶׁהִיא בִּכְלַל הָאֲכִילָה אֵינָהּ מְשַׁכֶּרֶת. וְאֵין נִזְהָרִין אֶלָּא מִיַּיִן שֶׁלְּאַחַר הַמָּזוֹן:
Although a man's wife is permitted to him at all times, it is fitting that a wise man behave with holiness. He should not frequent his wife like a rooster. Rather, [he should limit his relations to once a week] from Sabbath evening to Sabbath evening, if he has the physical stamina.
When he speaks with her, he should not do so at the beginning of the night, when he is sated and his belly [is] full, nor at the end of the night, when he is hungry; rather, in the middle of the night, when his food has been digested.
He should not be excessively lightheaded, nor should he talk obscene nonsense even in intimate conversation with his wife. Behold, the prophet has stated (Amos 4:13): "And He repeats to a man what he has spoken." [On this verse,] our Sages commented: A person will have to account for even the light conversation that he has with his wife.
[At the time of relations,] they should not be drunk, nor lackadaisical, nor tense - [neither both of them,] or [even] one of them. She should not be asleep, nor should the man take her by force, against her will. Rather, [the relations should take place] amidst their mutual consent and joy. He should converse and dally with her somewhat, so that she be relaxed. He should be intimate [with her] modestly and not boldly, and withdraw [from her] immediately.
דאַף עַל פִּי שֶׁאִשְׁתּוֹ שֶׁל אָדָם מֻתֶּרֶת לוֹ תָּמִיד. רָאוּי לוֹ לְתַלְמִיד חָכָם שֶׁיַּנְהִיג עַצְמוֹ בִּקְדֻשָּׁה וְלֹא יְהֵא מָצוּי אֵצֶל אִשְׁתּוֹ כְּתַרְנְגוֹל אֶלָּא מִלֵּילֵי שַׁבָּת לְלֵילֵי שַׁבָּת אִם יֵשׁ בּוֹ כֹּחַ. וּכְשֶׁהוּא מְסַפֵּר עִמָּהּ לֹא יְסַפֵּר בִּתְחִלַּת הַלַּיְלָה כְּשֶׁהוּא שָׂבֵעַ וּבִטְנוֹ מָלֵא. וְלֹא בְּסוֹף הַלַּיְלָה כְּשֶׁהוּא רָעֵב. אֶלָּא בְּאֶמְצַע הַלַּיְלָה כְּשֶׁיִּתְעַכֵּל הַמָּזוֹן שֶׁבְּמֵעָיו. וְלֹא יָקֵל בְּרֹאשׁוֹ בְּיוֹתֵר וְלֹא יְנַבֵּל אֶת פִּיו בְּדִבְרֵי הֲבַאי וַאֲפִלּוּ בֵּינוֹ לְבֵינָהּ. הֲרֵי הוּא אוֹמֵר בְּקַבָּלָה (עמוס ד יג) "מַגִּיד לְאָדָם מַה שֵּׂחוֹ". אָמְרוּ חֲכָמִים אֲפִלּוּ שִׂיחָה קַלָּה שֶׁבֵּין אָדָם לְאִשְׁתּוֹ עָתִיד לִתֵּן עָלֶיהָ אֶת הַדִּין. וְלֹא יִהְיוּ שְׁנֵיהֶם לֹא שִׁכּוֹרִים וְלֹא עַצְלָנִים וְלֹא עַצְבָּנִים, וְלֹא אֶחָד מֵהֶן. וְלֹא תִּהְיֶה יְשֵׁנָה. וְלֹא יֶאֱנֹס אוֹתָהּ וְהִיא אֵינָהּ רוֹצָה אֶלָּא בִּרְצוֹן שְׁנֵיהֶם וּבְשִׂמְחָתָם. יְסַפֵּר וְיִשְׂחַק מְעַט עִמָּהּ כְּדֵי שֶׁתִּתְיַשֵּׁב נַפְשָׁהּ וְיִבְעל בְּבוּשָׁה וְלֹא בְּעַזּוּת וְיִפְרשׁ מִיָּד:
Whoever conducts himself in this manner [may be assured that] not only does he sanctify his soul, purify himself, and refine his character, but, furthermore, if he has children, they will be handsome and modest, worthy of wisdom and piety.
[In contrast,] whoever conducts himself in the ways of the rest of the people who walk in darkness, will have children like those people.
הכָּל הַנּוֹהֵג מִנְהָג זֶה לֹא דַּי לוֹ שֶׁקִּדֵּשׁ נַפְשׁוֹ וְטִהֵר עַצְמוֹ וְתִקֵּן דֵּעוֹתָיו אֶלָּא שֶׁאִם הָיוּ לוֹ בָּנִים יִהְיוּ נָאִים וּבַיְשָׁנִים רְאוּיִין לְחָכְמָה וְלַחֲסִידוּת. וְכָל הַנּוֹהֵג בְּמִנְהֲגוֹת שְׁאָר הָעָם הַהוֹלְכִים בַּחשֶׁךְ יִהְיוּ לוֹ בָּנִים כְּמוֹ אוֹתָם הָעָם:
Torah Sages conduct themselves with exceptional modesty. They do not demean themselves and do not bare their heads or their bodies.
Even when one enters a latrine, he should be modest and not uncover himself until he is seated. He should not wipe himself clean with the right hand. He should stay away from all others and enter a chamber beyond a chamber, a cave within a cave, and relieve himself. If he [must] relieve himself behind a fence, he should move far enough away that no one can hear the sound if he breaks wind. If he [must] relieve himself in an open area, he should be far enough off so that no one can see him baring himself.
One should not speak while relieving himself, even if there is great need. Just as he conducts himself with modesty while in the latrine by day, he should [also] do so at night.
One should always train himself to relieve himself in the early morning and after dark only, so that he [need] not go far off.
וצְנִיעוּת גְּדוֹלָה נוֹהֲגִים תַּלְמִידֵי חֲכָמִים בְּעַצְמָן. לֹא יִתְבַּזּוּ וְלֹא יִתְגַּלּוּ רֹאשָׁן וְלֹא גּוּפָן. וַאֲפִלּוּ בְּשָׁעָה שֶׁיִּכָּנֵס לְבֵית הַכִּסֵּא יְהֵא צָנוּעַ וְלֹא יְגַלֶּה בְּגָדָיו עַד שֶׁיֵּשֵׁב. וְלֹא יְקַנֵּחַ בְּיָמִין. וְיִתְרַחֵק מִכָּל אָדָם. וְיִכָּנֵס חֶדֶר לִפְנִים מֵחֶדֶר מְעָרָה לִפְנִים מִן הַמְּעָרָה וְנִפְנֶה. וְאִם נִפְנֶה אֲחוֹרֵי הַגָּדֵר יִתְרַחֵק כְּדֵי שֶׁלֹּא יִשְׁמַע חֲבֵרוֹ קוֹלוֹ אִם נִתְעַטֵּשׁ. וְאִם נִפְנֶה בְּבִקְעָה יַרְחִיק כְּדֵי שֶׁלֹּא יִרְאֶה חֲבֵרוֹ פֵּרוּעוֹ. וְלֹא יְדַבֵּר כְּשֶׁהוּא נִפְנֶה אֲפִלּוּ לְצֹרֶךְ גָּדוֹל. וּכְדֶרֶךְ שֶׁנּוֹהֵג צְנִיעוּת בַּיּוֹם בְּבֵית הַכִּסֵּא כָּךְ נוֹהֵג בַּלַּיְלָה. וּלְעוֹלָם יְלַמֵּד אָדָם עַצְמוֹ לְהִפָּנוֹת שַׁחֲרִית וְעַרְבִית בִּלְבַד כְּדֵי שֶׁלֹּא יִתְרַחֵק:
A Torah Sage should not shout or shriek while speaking, like the cattle and wild beasts, nor should he raise his voice overly much. Instead, he should speak gently to all people. [In addition to] speaking gently, he should take care not to stand at a distance, lest [his speech] appear like the speech of the haughty.
He should greet all men [before they greet him], so that they be pleased with him. He should judge every one in a good light, speak favorably of his fellow man, [never mentioning] anything that is shameful to him, love peace and pursue it.
If he sees that his words will be effective, and will be given attention, he should speak; if not, he should keep silent. What is implied? He should not try to placate a man in the moment of his anger. He should not question a man about his vow at the time he is making his vow, [but wait] until he is tranquil of mind and calm. He should not comfort a man while his dead is lying before him because [the bereaved] is unsettled until he has buried [his dead]. The same applies in other similar cases. He should not look at his fellow man at the moment of his humiliation, but turn his attention away.
He should not distort facts, exaggerate a situation, or minimize it, except in the interests of peace and the like.
The guiding rule is that he should speak only words of wisdom or in connection with acts of kindness and the like. He should not speak to a woman in the marketplace, even if she be his wife, or his sister, or his daughter.
זתַּלְמִיד חָכָם לֹא יְהֵא צוֹעֵק וְצוֹוֵחַ בִּשְׁעַת דִּבּוּרוֹ כִּבְהֵמוֹת וְחַיּוֹת. וְלֹא יַגְבִּיהַּ קוֹלוֹ בְּיוֹתֵר אֶלָּא דִּבּוּרוֹ בְּנַחַת עִם כָּל הַבְּרִיּוֹת. וּכְשֶׁיְּדַבֵּר בְּנַחַת יִזָּהֵר שֶׁלֹּא יִתְרַחֵק עַד שֶׁיֵּרָאֶה כְּדִבְרֵי גַּסֵּי הָרוּחַ. וּמַקְדִּים שָׁלוֹם לְכָל הָאָדָם כְּדֵי שֶׁתְּהֵא רוּחָן נוֹחָה הֵימֶנּוּ. וְדָן אֶת כָּל הָאָדָם לְכַף זְכוּת. מְסַפֵּר בְּשֶׁבַח חֲבֵרוֹ וְלֹא בִּגְנוּתוֹ כְּלָל. אוֹהֵב שָׁלוֹם וְרוֹדֵף שָׁלוֹם. אִם רוֹאֶה שֶׁדְּבָרָיו מוֹעִילִים וְנִשְׁמָעִים אוֹמֵר וְאִם לָאו שׁוֹתֵק. כֵּיצַד. לֹא יְרַצֶּה חֲבֵרוֹ בִּשְׁעַת כַּעֲסוֹ. וְלֹא יִשְׁאַל לוֹ עַל נִדְרוֹ בְּשָׁעָה שֶׁנָּדַר עַד שֶׁתִּתְקָרֵר דַּעְתּוֹ וְיָנוּחַ. וְלֹא יְנַחֲמֶנּוּ בְּשָׁעָה שֶׁמֵּתוֹ מֻטָּל לְפָנָיו מִפְּנֵי שֶׁהוּא בָּהוּל עַד שֶׁיִּקְבְּרֵהוּ. וְכֵן כָּל כַּיּוֹצֵא בְּאֵלּוּ. וְלֹא יִרְאֶה לַחֲבֵרוֹ בִּשְׁעַת קַלְקָלָתוֹ אֶלָּא יַעֲלִים עֵינָיו מִמֶּנּוּ. וְלֹא יְשַׁנֶּה בְּדִבּוּרוֹ. וְלֹא יוֹסִיף וְלֹא יִגְרַע אֶלָּא בְּדִבְרֵי שָׁלוֹם וְכַיּוֹצֵא בָּהֶן. כְּלָלוֹ שֶׁל דָּבָר אֵינוֹ מְדַבֵּר אֶלָּא בְּדִבְרֵי חָכְמָה אוֹ בִּגְמִילוּת חֲסָדִים וְכַיּוֹצֵא בָּהֶן. וְלֹא יְסַפֵּר עִם אִשָּׁה בַּשּׁוּק וַאֲפִלּוּ הִיא אִשְׁתּוֹ אוֹ אֲחוֹתוֹ אוֹ בִּתּוֹ:
A Torah Sage should not walk erect, with his head held high, as [Isaiah 3:16] states: "And they walked with necks outstretched and flashing eyes." He should not walk with a [short-stepped,] toe-to-heel, stately [gait] like [that of] women and the proud, as [Isaiah, ibid.] states: "walking and mincing as they go, tinkling with their feet."
Nor should he run in public like a madman, nor bend over like a hunchback. Rather, he should cast his eyes downward as he [does when he] stands during prayer. He should walk in the market-place like a person preoccupied with his business affairs.
From a man's carriage, too, one can recognize whether he is wise and a thoughtful person or mindless and a fool. Thus, Solomon said in his wisdom (Ecclesiastes 10:3): "On the road, too, when the fool walks, his mind is empty and he proclaims to all that he is a fool" - he informs everyone about himself, that he is a fool.
חלֹא יֵלֵךְ תַּלְמִיד חָכָם בְּקוֹמָה זְקוּפָה וְגָרוֹן נָטוּי כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיה ג טז) "וַתֵּלַכְנָה נְטוּיוֹת גָּרוֹן וּמְשַׂקְּרוֹת עֵינָיִם". וְלֹא יְהַלֵּךְ עָקֵב בְּצַד גּוּדָל בְּנַחַת כְּמוֹ הַנָּשִׁים וְגַסֵּי הָרוּחַ כָּעִנְיָן שֶׁנֶּאֱמַר (ישעיה ג טז) "הָלוֹךְ וְטָפֹף תֵּלַכְנָה וּבְרַגְלֵיהֶם תְּעַכַּסְנָה". וְלֹא יָרוּץ בִּרְשׁוּת הָרַבִּים כְּמִנְהַג מְשֻׁגָּעִים. וְלֹא יִכְפֹּף קוֹמָתוֹ כְּבַעֲלֵי חֲטוֹטֶרֶת. אֶלָּא מִסְתַּכֵּל לְמַטָּה כְּמוֹ שֶׁהוּא עוֹמֵד בִּתְפִלָּה. וּמְהַלֵּךְ בַּשּׁוּק כְּאָדָם שֶׁהוּא טָרוּד בַּעֲסָקָיו. גַּם מִמַּהֲלָכוֹ שֶׁל אָדָם נִכָּר אִם חָכָם וּבַעַל דֵּעָה הוּא אוֹ שׁוֹטֶה וְסָכָל. וְכֵן אָמַר שְׁלֹמֹה בְּחָכְמָתוֹ (קהלת י ג) "וְגַם בַּדֶּרֶךְ כְּשֶׁסָּכָל הלֵךְ לִבּוֹ חָסֵר וְאָמַר לַכּל סָכָל הוּא". הוּא מוֹדִיעַ לַכּל עַל עַצְמוֹ שֶׁהוּא סָכָל:
A Torah Sage's clothing should be attractive and clean. It is forbidden that [a] blood or fat [stain] or the like be found on his garment.
He should not wear regal garb, e.g., clothes of gold and purple, which draw everyone's attention, nor the dress of the poor which shames its wearers, but attractive garments of the middle range.
His flesh should not be visible under his clothing as [is the case when one wears] the exceptionally sheer linen garments produced in Egypt. His clothes should not drag on the ground like the dress of the haughty, but [should extend] to the heel and his sleeves [should extend] to his fingers.
He should not let his cloak hang down, for that creates an impression of haughtiness, except on the Sabbath if he has no change [of cloak].
In the summer, he should not wear shoes that have often been mended and have many patches. He may do so in the rainy season, if he is poor.
He should not go out in the marketplace perfumed, or with perfumed clothes, nor should he put perfume on his hair. However, he is permitted to rub perfume on his body if he does so in order to remove filth. Similarly, he should not go out alone at night, unless he has a set time to go out for his studies. All of these [restrictions are instituted] because of [possible] suspicion [of immorality].
טמַלְבּוּשׁ תַּלְמִיד חָכָם מַלְבּוּשׁ נָאֶה וְנָקִי. וְאָסוּר לוֹ שֶׁיִּמָּצֵא בְּבִגְדוֹ כֶּתֶם אוֹ שַׁמְנוּנִית וְכַיּוֹצֵא בָּהֶן. וְלֹא יִלְבַּשׁ לֹא מַלְבּוּשׁ מְלָכִים כְּגוֹן בִּגְדֵי זָהָב וְאַרְגָּמָן שֶׁהַכּל מִסְתַּכְּלִין בָּהֶן. וְלֹא מַלְבּוּשׁ עֲנִיִּים שֶׁהוּא מְבַזֶּה אֶת לוֹבְשָׁיו אֶלָּא בְּגָדִים בֵּינוֹנִים נָאִים. וְלֹא יְהֵא בְּשָׂרוֹ נִרְאֶה מִתַּחַת מַדָּיו כְּמוֹ בִּגְדֵי הַפִּשְׁתָּן הַקַּלִּים בְּיוֹתֵר שֶׁעוֹשִׂים בְּמִצְרַיִם. וְלֹא יִהְיוּ בְּגָדָיו סְחוּבִין עַל הָאָרֶץ כְּמוֹ בִּגְדֵי גַּסֵּי הָרוּחַ אֶלָּא עַד עֲקֵבוֹ וּבֵית יָד שֶׁלּוֹ עַד רָאשֵׁי אֶצְבְּעוֹתָיו. וְלֹא יְשַׁלְשֵׁל טַלִּיתוֹ מִפְּנֵי שֶׁנִּרְאֶה כְּגַסּוּת הָרוּחַ אֶלָּא בְּשַׁבָּת בִּלְבַד אִם אֵין לוֹ לְהַחֲלִיף. וְלֹא יִנְעַל מִנְעָלִים מְטֻלָּאִים טְלַאי עַל גַּבֵּי טְלַאי בִּימוֹת הַחַמָּה. אֲבָל בִּימוֹת הַגְּשָׁמִים מֻתָּר אִם הָיָה עָנִי. לֹא יֵצֵא מְבֻשָּׂם לַשּׁוּק וְלֹא בִּבְגָדִים מְבֻשָּׂמִים וְלֹא יָשִׂים בּשֶֹׁם בִּשְׂעָרוֹ. אֲבָל אִם מָשַׁח בְּשָׂרוֹ בְּבשֶֹׁם כְּדֵי לְהַעֲבִיר אֶת הַזֻּהֲמָא מֻתָּר. וְכֵן לֹא יֵצֵא יְחִידִי בַּלַּיְלָה. אֶלָּא אִם כֵּן הָיָה לוֹ זְמַן קָבוּעַ לָצֵאת בּוֹ לְתַלְמוּדוֹ. כָּל אֵלּוּ מִפְּנֵי הַחֲשָׁד:
A Torah Sage manages his financial affairs judiciously. He eats, drinks, and provides for his household in accordance with his funds and [degree of] success without overtaxing himself.
The Sages have directed [us] regarding the ways of the world: A person should eat meat only with appetite as [Deuteronomy 12:20] states: "If your soul should crave to eat meat..." It is sufficient for the healthy to eat meat [once weekly,] from Sabbath eve to Sabbath eve. If he is wealthy enough to eat meat every day, he may.
The Sages have [also] directed us, saying: One should always eat less than befits his income, dress as befits [his income], and provide for his wife and children beyond what befits [his income].
יתַּלְמִיד חָכָם מְכַלְכֵּל דְּבָרָיו בְּמִשְׁפָּט. אוֹכֵל וְשׁוֹתֶה וְזָן אֶת אַנְשֵׁי בֵּיתוֹ כְּפִי מָמוֹנוֹ וְהַצְלָחָתוֹ. וְלֹא יַטְרִיחַ עַל עַצְמוֹ יוֹתֵר מִדַּאי. צִוּוּ חֲכָמִים בְּדֶרֶךְ אֶרֶץ שֶׁלֹּא יֹאכַל אָדָם בָּשָׂר אֶלָּא לְתֵאָבוֹן. שֶׁנֶּאֱמַר (דברים יב כ) "כִּי תְאַוֶּה נַפְשְׁךָ לֶאֱכל בָּשָׂר". דַּיּוֹ לַבָּרִיא לֶאֱכל בָּשָׂר מֵעֶרֶב שַׁבָּת לְעֶרֶב שַׁבָּת. וְאִם הָיָה עָשִׁיר כְּדֵי לֶאֱכל בָּשָׂר בְּכָל יוֹם אוֹכֵל. צִוּוּ חֲכָמִים וְאָמְרוּ לְעוֹלָם יֹאכַל אָדָם פָּחוֹת מִן הָרָאוּי לוֹ לְפִי מָמוֹנוֹ וְיִלְבַּשׁ כָּרָאוּי לוֹ וִיכַבֵּד אִשְׁתּוֹ וּבָנָיו יוֹתֵר מִן הָרָאוּי לוֹ:
The way of sensible men is that first, one should establish an occupation by which he can support himself. Then, he should purchase a house to live in and then, marry a wife. [This order of priorities may be inferred from Deuteronomy 20:5-7], which states: "Who is the man who has planted a vineyard, but not redeemed it...;" "who is the man who has built a house, but not dedicated it...;" "who is the man who has betrothed a woman, but not taken her [to wife]..."
In contrast, a fool begins by marrying a wife. Then, if he can find the means, he purchases a house. Finally, towards the end of his life, he will search about for a trade or support himself from charity.
[This is also implied by the order of] the curses mentioned [in Deuteronomy 28:30]: "You shall betroth a woman..., you shall build a house..., you shall plant a vineyard;" i.e., your behavior will be disordered so that you will not succeed in your ways. However, in regard to blessing [I Samuel 18:14] states: "And David was thoughtful in all his undertakings and God was with him."
יאדֶּרֶךְ בַּעֲלֵי דֵּעָה שֶׁיִּקְבַּע לוֹ אָדָם מְלָאכָה הַמְפַרְנֶסֶת אוֹתוֹ תְּחִלָּה. וְאַחַר כָּךְ יִקְנֶה בֵּית דִּירָה. וְאַחַר כָּךְ יִשָּׂא אִשָּׁה. שֶׁנֶּאֱמַר (דברים כ ו) "מִי הָאִישׁ אֲשֶׁר נָטַע כֶּרֶם וְלֹא חִלְּלוֹ". (דברים כ ה) "מִי הָאִישׁ אֲשֶׁר בָּנָה בַיִת חָדָשׁ וְלֹא חֲנָכוֹ". (דברים כ ז) "מִי הָאִישׁ אֲשֶׁר אֵרַשׂ אִשָּׁה וְלֹא לְקָחָהּ". אֲבָל הַטִּפְּשִׁין מַתְחִילִין לִשָּׂא אִשָּׁה וְאַחַר כָּךְ אִם תִּמְצָא יָדוֹ יִקְנֶה בַּיִת וְאַחַר כָּךְ בְּסוֹף יָמָיו יְחַזֵּר לְבַקֵּשׁ אֻמָּנוּת אוֹ יִתְפַּרְנֵס מִן הַצְּדָקָה. וְכֵן הוּא אוֹמֵר בַּקְּלָלוֹת (דברים כח ל) "אִשָּׁה תְאָרֵשׂ" (דברים כח ל) "בַּיִת תִּבְנֶה" (דברים כח ל) "כֶּרֶם תִּטַּע". כְּלוֹמַר יִהְיוּ מַעֲשֶׂיךָ הֲפוּכִין כְּדֵי שֶׁלֹּא תַּצְלִיחַ אֶת דְּרָכֶיךָ. וּבַבְּרָכָה הוּא אוֹמֵר (שמואל א יח יד) "וַיְהִי דָוִד לְכָל דְּרָכָו מַשְׂכִּיל וַה' עִמּוֹ":
One is forbidden to renounce ownership of, or consecrate, all of his possessions and [thereby,] become a burden to society.
He should not sell a field and buy a house, [sell] a house and buy chattels, or use money [acquired] by [selling] his house for trade. Conversely, he should sell chattels to buy a field. The rule is that he should aim to improve his [financial position] and to exchange the impermanent for the permanent.
His intention should not be to enjoy slight momentary pleasure, or to enjoy some slight pleasure [for which he] incurs a great loss.
יבוְאָסוּר לוֹ לָאָדָם לְהַפְקִיר אוֹ לְהַקְדִּישׁ כָּל נְכָסָיו וְיַטְרִיחַ עַל הַבְּרִיּוֹת. וְלֹא יִמְכֹּר שָׂדֶה וְיִקְנֶה בַּיִת וְלֹא בַּיִת וְיִקְנֶה מִטַּלְטְלִין אוֹ יַעֲשֶׂה סְחוֹרָה בִּדְמֵי בֵּיתוֹ. אֲבָל מוֹכֵר הוּא מִטַּלְטְלִין וְקוֹנֶה שָׂדֶה. כְּלָלוֹ שֶׁל דָּבָר יָשִׂים מְגַמָּתוֹ לְהַצְלִיחַ נְכָסָיו וּלְהַחֲלִיף הַכָּלֶה בְּקַיָּם. וְלֹא תִּהְיֶה כַּוָּנָתוֹ לֵהָנוֹת מְעַט לְפִי שָׁעָה אוֹ לֵהָנוֹת מְעַט וְיַפְסִיד הַרְבֵּה:
A Torah Sage [should conduct] his business dealings with honesty and good faith. When [his] answer is "no," he says, "no;" when [his answer] is "yes," he says, "yes."
He is stringent with himself in his accounting, gives and yields to others when he buys from them, but is not demanding [about what they owe him].
He pays for his purchases immediately. He does not act as a guarantor, or accept objects for deposit, or act as a debt collector for a lender.
He accepts obligations in matters of buying and selling for which the Torah does not hold him liable, in order to uphold and not go back on his verbal commitments. If others have obligations to him by law, he grants them an extension and pardons them. He lends and bestows gifts.
He does not encroach upon another's occupation, nor does he ever cause someone discomfort. The rule is that he should be among the pursued and not the pursuers, among those who accept humiliation but not among those who humiliate [others]. Whoever does all the above and their like, of him [Isaiah 49:3] states: "And He said to me, 'You are My servant, Israel, through whom I will be glorified.'”
יגמַשָּׂאוֹ וּמַתָּנוֹ שֶׁל תַּלְמִיד חָכָם בֶּאֱמֶת וּבֶאֱמוּנָה. אוֹמֵר עַל לָאו לָאו וְעַל הֵן הֵן. מְדַקְדֵּק עַל עַצְמוֹ בְּחֶשְׁבּוֹן וְנוֹתֵן וּמְוַתֵּר לַאֲחֵרִים כְּשֶׁיִּקַּח מֵהֶן וְלֹא יְדַקְדֵּק עֲלֵיהֶן. וְנוֹתֵן דְּמֵי הַמִּקָּח לְאַלְתַּר וְאֵינוֹ נַעֲשֶׂה לֹא עָרֵב וְלֹא קַבְּלָן וְלֹא יָבוֹא בְּהַרְשָׁאָה. (אֵינוֹ) מְחַיֵּב עַצְמוֹ בְּדִבְרֵי מִקָּח וּמִמְכָּר בְּמָקוֹם שֶׁלֹּא חִיְּבָה אוֹתוֹ תּוֹרָה. כְּדֵי שֶׁיַּעֲמֹד בְּדִבּוּרוֹ וְלֹא יְשַׁנֵּהוּ. וְאִם נִתְחַיְּבוּ לוֹ אֲחֵרִים בַּדִּין מַאֲרִיךְ וּמוֹחֵל לָהֶן וּמַלְוֶה וְחוֹנֵן. וְלֹא יֵרֵד לְתוֹךְ אֻמָּנוּת חֲבֵרוֹ. וְלֹא יָצֵר לְאָדָם לְעוֹלָם בְּחַיָּיו. כְּלָלוֹ שֶׁל דָּבָר יִהְיֶה מִן הַנִּרְדָּפִים וְלֹא מִן הָרוֹדְפִים מִן הַנֶּעֱלָבִים וְלֹא מִן הָעוֹלְבִים. וְאָדָם שֶׁעוֹשֶׂה כָּל הַמַּעֲשִׂים הָאֵלּוּ וְכַיּוֹצֵא בָּהֶן עָלָיו הַכָּתוּב אוֹמֵר "וַיֹּאמֶר לִי עַבְדִּי אָתָּה יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר":
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