insularity cannot be vindicated as authentic Judaism

"There are religiously committed Jews who are indifferent to
the concerns of the larger non-Jewish society. They are content
to reside in isolated communities with unconcern, if not actual
disdain, for the Gentile world and for the problems which afflict
humanity. This introversion can be explained as a reaction to
the centuries-old derision and persecution which have been the
Jewish historical experience and to which they were subjected
with particular ferocity in modern times. Nowadays, there are
particular aspects of moral perversion afflicting the general
society which are repellant to Jewish sensibilities. Nevertheless,
this insularity cannot be vindicated as authentic Judaism even if
it can be understood and justified in particular historical periods
and situations."

Rabbi Joseph Soloveitchik, Man of Faith in the Modern World, p. 73.

Rav Soloveitchik on Homosexuality long)

https://www.youtube.com/watch?v=i4Ag-nYSfrk

cannot be acquired in a state of melancholia

"It was the practice in Kovno and Slobodka to spend the twilight hour when the Sabbath was drawing to a close in an atmosphere suffused with sadness and grief, an atmosphere in which man loses his spiritual shield, his sense of power, confidence, and strength and becomes utterly sensitive and  responsive, and then begins to engage in a monologue about death and, the nihility of this world, its emptiness and ugliness. The halakhic men of Brisk and Volozhin sensed that this whole mood posed a profound contradiction to the halakhah and would undermine its very foundations. Halakhic man fears nothing. For he swims in the sea of Talmud, that life-giving sea to all the living. If a person has sinned, then the halakhah of repentance will come to his aid. One must not waste time on spiritual self-appraisal, on probing introspections, and on the picking away at the "sense" of sin. Such a psychic analysis brings man neither to fear not to love of God nor, most fundamental of all, to the knowledge of cognition of the Torah. The Torah cannot be acquired in a state of melancholia and depression." Halakhic Man [36], pp. 74-76 in The Rav, Rakeffet-Rothkoff, pp. 168-9.

Nowadays, it can be very difficult to observe Shabbos.

While the term בחירה denotes mere freedom of will in both the physical and spiritual sense, the word רשות portray's man's power to combat evil. It connotes man's capacity and fortitude to defeat his evil inclination. Moreover, while the word בחירה implies that each option is equally accessible, requiring an identical exertion of effort, the term  רשות signifies heroic struggle. Although the sinner possesses the potential to overcome evil, he must first engage in a perilous and protracted battle. If the Torah were to have described the phenomenon of רשות, as opposed to בחירה, it would not have described it as accessible, as being neither remote nor distant לא נפלאת היא ממך ולא רחוקה היא. On the contrary, it would have declared that the pursuit of teshuva רחוקה ממך היא, is very remote from you. It is extremely difficult for a person to harness his energies and overcome his natural inclinations. His entire personality rebels against this. Unlike בחירה which presumes accessibility, the word רשות signifies inaccessibility, something which is difficult to achieve בשמים היא. To alter radically one's personality is very arduous.

Nowadays, it can be very difficult to observe Shabbos. Becoming observant is not an obvious option. One must sacrifice both monetarily and socially, in order to observe the Shabbos properly. Often, one faces ridicule and scoffery from the non-observant. The same obstacles are encountered when educating children in yeshivas, as opposed to secular schools. בשמים היא  - raising children properly, teaching them to be G-d-fearing and observant requires intense fortitude. רשות presupposes a decision which runs contrary to one's self interest, one which can be financially and socially ruinous. Nonetheless, יש לך רשות each person has been granted the capacity to conquer רע and achieve טוב. Though perilous and fraught with risk, man possesses the fortitude to renounce evil and adopt a righteous lifestyle."

Rabbi Joseph B. Soloveitchik, Noraos HaRav, Vol. 16, p. 18