לעולם ירבה אדם בשתיקה Man should always maximize silence

משוך חסדך, ליודעיך; וצדקתך, לישרי לב תהילים לו,יא
O continue Thy lovingkindness unto them that know Thee; and Thy righteousness to the upright in heart.
ח [ד] לעולם ירבה אדם בשתיקה, ולא ידבר אלא בדבר חכמה או בדברים שהוא צריך להן לחיי גופו. אמרו על רב תלמיד רבנו
הקדוש, שלא שח שיחה בטילה כל ימיו--וזו היא שיחת רוב כל אדם. ואפילו בצורכי הגוף, לא ירבה אדם דברים. ועל זה ציוו חכמים ואמרו, כל המרבה דברים, מביא חטא; ואמרו לא מצאתי לגוף טוב, אלא שתיקה.
ט וכן בדברי תורה ובדברי חכמה--יהיו דברי החכם מועטים, וענייניהם מרובים. והוא שציוו חכמים ואמרו, לעולם ישנה אדם לתלמידו דרך קצרה. אבל אם היו הדברים מרובים והעניין מועט, הרי זו סכלות; ועל זה נאמר "כי בא החלום, ברוב עניין; וקול כסיל, ברוב דברים" (קוהלת ה,ב).
י [ה] סייג לחכמה, שתיקה. לפיכך לא ימהר להשיב, ולא ירבה לדבר; וילמד לתלמידים בשובה ונחת, בלא צעקה, בלא אריכות לשון. הוא ששלמה אומר, "דברי חכמים, בנחת נשמעים" (קוהלת ט,יז).

" Man should always maximize silence, he should only speak words of chachama or things which are necessary for the life of his body. It is said about Rav the talmid of Rabbeinu Hakadosh ( Rabbi Judah the Prince), that he did not converse in meaningless conversation his entire life, this is the conversation of the majority of Mankind. Even with regards to physical needs, Man should not maximize his words. On this commandment the Sages said " All who increase their words bring sin. They said, there is nothing found that is better for the body than silence.

This applies also to words of Torah and words of wisdom. The words of a chacham should be minimal and the concepts widespread.This is what the sages commanded and said 'Man should always teach his students in a concise manner'. However, if the words are many and the concept small,this is foolishness. Regardung this it says : "For a dream cometh through a multitude of business; and a fool's voice through a multitude of words."( Ecclesiastes 5:2)

Silence is a protection to chachma, therefore one should not rush to answer, nor increase his words, and one should teach his students quietly,without shouting, without lengthy words, this is as Solomon said "The words of the wise spoken in quiet are more acceptable than the cry of a ruler among fools."( Ecclesiastes 9:17)

Questions:

A) What is the Rambam's concept of " Shtika"( silence)
B) What is the perfection of Shtika?
C) Why should man limit even the words of chachama that he speaks?

Perhaps the best way to define Silence and answer our questions is to define the opposite, namely speech. I believe that speech is a declarative action about reality. The speaker conveys his or her vision for reality, or of reality to the world. I know this sounds a bit far fetched, why dont we try it out. " I am tired", the person who makes this statement usually wishes that he was not tired, that he had an alternative reality. " I have work Tomorrow", again , the person is bearing testimony to a reality. ( I can keep going on with these examples , but in the interest of brevity, and not going on anymore, I will stop). Every phrase that the speaker utters is a reflection of the speakers view of reality. This is so because the fact that the person speaks about something means that his view of anything is important in and of itself.
The speaking itself, let alone what is being spoken reflects the worldview of the speaker, one who occupies himself with discussing chachma makes a different statement than one who talks about that beautiful loaf that he found at the market, or the latest gossip. Again, the subject that we choose to speak about reflects our notion of the good on one level, ( the person who only speaks about food clearly values food above all else, he declares that the reality of the universe exists for his tase experience). The fact that we choose to speak is itself also our very own declaration of what reality is. Speaking acts as a stamp on reality, a declaration that something IS or Should be.
If this is the case what is the problem with speaking words of chachma ( or speaking too much)? Surely, words of chachma ARE reality, what harm can be done with lengthy discourse in matters of reality? The problem with over speaking with chachma is the same as it is with anything else, speaking is a declaration or commentary on reality by the speaker. When one is engaged in chachma it has to be clear that the davar is not "his" reality but Realities Reality. The speaker who goes overboard even speaking chachma makes the statement that reality is as he perceives it and is no other way, ( definitively, in explaining an idea you are declaring that the idea IS as YOU see it) this is itself a distortion of reality. We know that no man can perceive reality as it really is and as such lengthening words is muddying the waters.

Therefore, shtika, allows for the removal of man from his desire and practice of making declarations about reality. Shtika allows the person to appreciate reality without imprinting himself on reality or confirming or denying reality. Silence is a defense to wisdom because it helps to slow or prevent the distortions created when we speak.

I found an interesting halacha in the first chapter of the Yisodei HaTorah:
יד ואין לו לא מוות ולא חיים כחיי הגוף החי, ולא סכלות ולא חכמה כחכמת האיש החכם, לא שינה ולא הקיצה, ולא כעס ולא שחוק, ולא שמחה ולא עצבות, ולא שתיקה ולא דיבור כדיבור האדם. כך אמרו חכמים, אין למעלה לא ישיבה ולא עמידה, לא עורף ולא עיפוי

"He does not have death, nor life like that of a body that is living, nor foolishness nor wisdom like the wisdom of a Man who is a sage, neither sleep nor waking, neither anger nor levity, and not happiness or sadness, Not silence and not speech like the speech of a man. Thus said the sages, there is no sitting nor standing no back and no fatigue"

This halacha is of course from the very first chapter of the laws of the foundations of the Torah. I found it interesting that the Rambam uses the anthropomorphisms that he does. Particularly " no shtika and no Speech like that of a Man". The " attributes" are phrases that we use to attempt to understand G' by comparing him to our experiential data. It is interesting that we do not have an idea of " Shtika" in terms of G' but we do have an idea of "Dibur". I think, that this could be pointing to the potential idea of shtika from hilchos deos. Dibur of G' is the manifestation of chachma. Chachmas Hashem is manifest in the creation, Neviim experience chachma manifested even further because they are at highly perfected levels of thought and deed, " and G' spoke to Moses saying". " Dibur" in terms of G' is reality.Shtika could not be appropriated to G' because there is no alternative to Reality being manifest.