[In addition to other punishments the habitual mocker experiences, such a person] also [is punished with] a decrease in [his available supply of] sustenance [as a result of this sin of mockery], as [our Sages] have said [in maseches “Avodah Zarah” (18b)]. In addition, the entire world is punished [on account] of the habitual mocker, as [our Sages] have said [in maseches “Avodah Zarah” 18b]: “All those who mock cause destruction [to come] to the world.”
Even if one will not [actively] join up [with these habitual mockers by assisting them] in their mockery, [but instead] only sits [with them] in their groups, [such association with mockers] is also completely prohibited, as it says, “…and he did not sit in a dwelling [place] of mockers.” (Tehillim: 1; 1) [It is taught] in “Avos D’Rabbi Nosson”, [in] chapter 30 (letter ג), [as follows]: “One who causes himself to cling to transgressors, though he does not act as they act, is punished just as they are [punished].” Therefore, a person must distance himself from sitting in their dwellings, in order so that they do not learn from [these mockers]. Rather, he [should] sit amongst a dwelling [of people] in whose midst words of Torah are [heard], and then it is praiseworthy for him in this [world] and in [The World] to Come.
 Rabbi Shimon ben Pazi expounded, [as follows]: “What is the meaning of that which is written, “Praiseworthy is the man who did not walk in the council of evildoers and he did not stand in the path of sinners and he did not sit in the dwelling of mockers” (Tehillim: 1; 1)? Once he would not walk, where would he stand? Once he would not stand, where would he sit? Once he would not sit, where would he mock? Rather, [this pasuk from “Tehillim” is coming to] inform you that if you walk [in the council of sinners], you will eventually stand [in the path of sinners], and if he stands [in the path of sinners], he will eventually sit [in the dwelling of mockers], and if he sits he will eventually [come to] mock, and if he mocks, the pasuk says concerning him, [as follows]: “If you have become wise, you have become wise for yourself and [you yourself will bear your] mockery.” (Mishlei: 9; 12) Rabbi Elazar said, “Suffering befalls all of those who mock, as it says, “And now, do not mock lest your suffering will be intensified…” (Yishayahu: 22; 28) Rava said to the rabbis, “I pleadingly ask of you not to mock so that suffering will not befall you.” Rav Katina said, “The sustenance of all of those who mock, diminishes, as it says, “he has joined up with mockers.” (Hoshea: 7; 5) Rabbi Shimon ben Lakish said, “All of those who mock fall into gehinnom, as it says, “The haughty sinner is named “mocker”, he acts with overpouring sinfulness.” (Mishlei: 21; 24), and “evrah” – “overpouring” – only refers to gehinnom, as it says, “That day is a day of evrah…” (Tzifaniah: 1; 15)… Rabbi Chanilai the son of Chanilai said, “All of those who mock cause destruction to [come to] the world, as it says, “And now do not mock lest your suffering intensifies, for I have heard of destruction and cutting off [upon the entire land]…” (Yeshayahu: 28; 22)
 The entire pasuk from sefer “Yishayahu” states as follows: “And now do not mock lest your suffering intensify, for I have heard from HaShem concerning destruction and cutting off [coming] upon the entire land.” (Yishayahu: 28; 22)
 Rabbeinu Yonah teaches that one would only become a habitual mocker if they have removed the Yoke of Heaven from upon themselves. Therefore, measure for measure, the habitual mockers bears the yoke of suffering.
Rabbeinu Yonah goes on to teach that the gemara discusses how the Sages had to warn their students not to involve themselves in the irregular type of mockery. The note on this teaching states that the rabbis had to warn their students against the irregular mockery as it was clear that they would not regularly involve themselves in mockery.
 We learn in “Avos D’Rabbi Nosson” that one who assists in the sin, though he was not the main sinner, he is punished as the main sinners are punished. Rabbi Akiva teaches that if two witnesses were already found to be false witnesses and are being taken to be killed for their sin, and at that moment, another person says that he would also like to testify against the defendant along with the first two witnesses, if that third person is also found to be a false witness, he is similarly put to death, since he is held accountable for having associated with the original sinners.