Musar su Geremia 50:36

[The Gemara (Chullin 89a) continues: "I might think even in respect to Torah study; it is, therefore, written (Psalms, Ibid.): 'righteousness [i.e., Torah] shall you speak.' I might think that [he could do so] even to the point of haughtiness; it is, therefore, written: 'with justness shall you judge the sons of men.'" On the face of it, this is to be wondered at: Why would it occur to us to say that he should be mute to words of Torah? Why was speech created in a man if not to speak in the Torah of the L-rd and of His exalted majesty? And also, the end of the apothegm — "I might think even to the point of haughtiness" — is to be wondered at. For what does this have to do with "muteness"? [The resolution would seem to be as follows:] It is known that one can study Torah in two ways: a) by himself; b) with others. Each way has an advantage and a disadvantage. The advantage of learning by oneself is being protected against forbidden speech — for there is no one to speak to. But there is a disadvantage, that the learning lacks the clarification [that comes from an interplay of minds.] And if he learns with others there is the disadvantage that their company sometimes leads to idle talk, lashon hara and levity. But, countering that, there is the great advantage of greater clarification. And this is the intent of the Gemara: "I might think even in respect to Torah study." That is, not that he not speak at all in Torah, but that he utilize the trait of "muteness," (which affords greater protection), even for words of Torah, that he not speak even Torah with other men at all, out of fear that he will be drawn by this in the end to forbidden speech, so that he should study only by himself. And, similarly, with other mitzvoth which involve speech, such as prayer and the like. [I might think that] he should not associate with any man, so as not to come to forbidden speech. And the Gemara answers: "It is, therefore, written: 'Righteousness [Torah] shall you [(plural) speak,' and not 'righteousness shall he speak,'" in the singular, as per the introduction ["eilem"] — to teach us that he should speak in Torah in company [chavurah]. As Chazal have said (Berachoth 63b): "A sword upon the 'loners'" — a sword upon 'the foes of Torah scholars' [a euphemism for 'Torah scholars'] who study Torah by themselves. And, what is more, they stupefy themselves." And the same is true of congregational prayer, viz. (Mishlei 14:28): "The multitude of people glorify the King." According to this, the "complete man" is on that exalted level where he must conduct himself as two opposites. That is, in the affairs of the world he must be like a mute and not speak even what is permitted, but only what is essential. And in the area of Torah and mitzvoth he must "expand" speech as far as he can, to study with many and to converse with them in matters of holiness. But, in any event, he must be on guard not to speak with them on any forbidden matter — wherefore the Gemara concludes: "I might think that [he could do so] even to the point of haughtiness." That is, when he sees others who are completely irresponsible in their speech and who sully their mouths with lashon hara, levity, and other [forms of] forbidden speech, [I might think that] he should hold them to be absolutely wicked, and himself, to he absolutely righteous," it is, therefore, written (Psalms, Ibid.): 'with justness shall you judge the sons of men.'" That is he must judge them equably and in [the scales of] merit, assuming that they do not [really] know what lashon hara is (and the like, with other [forms of] forbidden speech), and also that they do not know the severity of the sin of forbidden speech.]

Separation in conducts consists of secluding and separating oneself from societal company in order to turn one's heart to the divine service and to proper reflection in it. This is on condition that one does not turn in this to the opposite extreme. For our sages, of blessed memory, already said: "a person's mind should always associate with others" (Ketuvot 17a). Likewise they said: "[what is the meaning of the verse] "A sword is upon the boasters (baddim) and they shall become foolish" (Yirmiyahu 50:36) - A sword is upon the enemies of the disciples of the wise, who sit separately [bad bebad] and study Torah. [What is more, they become stupid]" (Makot 10a). Rather, one should associate with the good for whatever time he needs, for his Torah study or livelihood, and then seclude himself afterwards to cling to his G-d, and to attain the ways of the just and the true service.

Likewise, for the other pleasures of this world. If he were to reflect on them, he would see that even the imaginary good in them lasts only a brief time, while the evil that may grow out of them is severe and protracted such that no intelligent person would consent to expose himself to these evil dangers for the sake of their small good. This is evident.