Well, since you brought up fasting, I may as well share the fasting rule of the Orthodox Church.
We're supposed to observe a strict fast every Wednesday and Friday (unless otherwise directed). This includes no meat, fish, eggs, dairy products,
olive oil, and wine/alcoholic beverages.
When taking weekly communion, we consume no food or drink after midnight of the day we plan to commune. After communion, we break the fast.
The week before Great Lent is called Cheesfare Week, where we give up all animal products. The strictest form of the fast (most lay people don't
adhere to this the first week) is that during the first five days of Great Lent there are only two meals (after Presanctified Liturgy on Wednesday and
Friday). However, beginning on that Saturday (as in all weekends during the fast), one can add wine and oil to their diet. Otherwise, from weeks two
through six, a regular strict fast is kept, which means no meat, fish, eggs, dairy products, oil, and wine/alcoholic beverages. During Holy Week, on
Holy Thursday, people will eat their last meal until Pascha (Easter). Holy Friday is the strictest fast day of the year, and we're encouraged not to
eat at all that day, if we can manage. On Holy Saturday, you can have a very light snack after the Liturgy of St. Basil that morning if you
absolutely have to eat. However, you eat and drink nothing until after Pascha.
The Dormition Fast is also a strict fast. However, the Apostles' Fast and the Nativity Fast- you're allowed to have wine, oil, and fish way more
often. Also, during the fasts, there is a concept called marital fasting, but many have difficulty doing this and only fast in this manner before
receiving weekly communion and during Holy Week.
The great thing about fasts is that they're followed by feasts.
St Symeon the New Theologian:
'Let each one of us keep in mind the benefit of fasting... For this healer of our souls is effective, in the case of one to quieten the fevers and
impulses of the flesh, in another to assuage bad temper, in yet another to drive away sleep, in another to stir up zeal, and in yet another to restore
purity of mind and to set him free from evil thoughts. In one it will control his unbridled tongue and, as it were by a bit, restrain it by the fear
of God and prevent it from uttering idle and corrupt words. In another it will invisibly guard his eyes and fix them on high instead of allowing them
to roam hither and thither, and thus cause him to look on himself and teach him to be mindful of his own faults and shortcomings. Fasting gradually
disperses and drives away spiritual darkness and the veil of sin that lies on the soul, just as the sun dispels the mist. Fasting enables us
spiritually to see that spiritual air in which Christ, the Sun who knows no setting, does not rise, but shines without ceasing. Fasting, aided by
vigil, penetrates and softens hardness of heart. Where once were the vapors of drunkenness it causes fountains of compunction to spring forth. I
beseech you, brethren, let each of us strive that this may happen in us! Once this happens we shall readily, with God's help, cleave through the
whole sea of passions and pass through the waves of the temptations inflicted by the cruel tyrant, and so come to anchor in the port of
'My brethren, it is not possible for these things to come about in one day or one week! They will take much time, labor, and pain, in accordance
with each man's attitude and willingness, according to the measure of faith and one's contempt for the objects of sight and thought. In addition, it
is also in accordance with the fervor of his ceaseless penitence and its constant working in the secret chamber of his heart that this is accomplished
more quickly or more slowly by the gift and grace of God. But without fasting no one was ever able to achieve any of these virtues or any others, for
fasting is the beginning and foundation of every spiritual activity'.
— Symeon the New Theologian: the Discourses, pub. Paulist Press. pp. 168-169.