Yossi ben Yochanan Ish Yerushalayim says: Let your house be open wide, [like the house of our father Abraham, may peace be upon him, which was open on all four sides, so that guests would not have to make a circuit to find the door], and let the poor [of Israel] be the dwellers of your house, [— that one not hire (gentile) servants to serve him. Better that Jews benefit from his possessions and not the seed of the accursed Canaan.], and do not overindulge in speech with the woman. [From "the woman" as opposed to "a woman" we derive that they said this] of one's own wife; how much more so (does this apply) with the wife of one's neighbor! [Others explain that this applies to his wife in a state of niddah, so that he not come to the sin itself; but the language of the Mishnah seems to imply that even his wife in a non-niddah state is intended. And thus have the sages (Chagigah 5b) said (Amos 4:13): "And He tells a man what his converse is" — Even superfluous converse between a man and his wife is recounted to a man at the time of judgment (and he is held accountable for it — unless he must predispose her to the act of mitzvah [i.e., cohabitation], as in the instance of Rav, who would converse and "play" (with her) and then live with her] — whence the sages derived: When a man engages in superfluous converse with his wife, he brings evil upon himself. [Rabbeinu Hakadosh, who codified the Mishnah, wrote: From the words of this sage, who said: "And do not overindulge in speech with the woman," the sages taught that whenever a man engages in superfluous converse with his wife he brings evil upon himself. (I found it written that when a man relates to his wife: "This and this is what happened to me with that man," she teaches him to stir up strife, as in the instance of Korach, who related to his wife that Moses had "lifted up the Levites" — her reply incited him to strife.) Or, when he tells her that his friends demeaned and humiliated him, she, too, scorns him in her heart, and he thereby brings evil upon himself], and, [by preoccupying himself with idle talk,] he neglects Torah study, and, in the end, inherits Gehinnom.]
Pele Yoetz
The love between a husband and wife must be a passionate one. We will begin with the love of the husband to his wife for the declaration of our Sages (Yevamot 62b) is known, "That the husband is obligated to love his wife as himself and to honor her more than himself." Nonetheless, he may not compromise his service of G-d because of his love for her. The tanna (Avot 1:5) already cautioned, "Do not speak excessively with a woman. This is referring to one's wife, for anyone who does speak excessively with a woman causes evil to himself, is idle from words of Torah, and in the end will inherit Gehinom." Our Sages said (Baba Metzia 59a), "One who goes after the counsel of his wife falls into Gehinom." In light of this condition, every wise man must act with cleverness. As our Sages commented (Sanhedrin 107b), "The left hand should push away as the right hand brings close." The primary love is the love of the soul. It is incumbent upon the husband to admonish his wife with pleasant words, to guide her in the ways of modesty, to distance her from slander, anger, cursing, the mention of G-d's name in vain, and similar things in the Orders of Nashim and Nezikin. He should caution her in regard to the details of mitzvot – especially in the areas of prayer, blessings of benefit from this world, the observance of Shabbat, etc. How good and how pleasant it would be for him to teach her ideas of ethical improvement and to share with her words of the Sages in all matters that are relevant to her and their severity. Then her heart will tremble and she will be even more careful thana man.
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Shemirat HaLashon
It is written (Vayikra 19:16): "Do not go talebearing among your people." This negative commandment includes both rechiluth and lashon hara, as we find in Yerushalmi. [Rechiluth (talebearing)] is one's saying to his friend: "Ploni said this about you" or "did this and this to you." Lashon hara is one's telling his friend something demeaning of another, or other things which cause him (the other) bodily, monetary, or emotional harm.] And this negative commandment also includes lashon hara, as our sages of blessed memory have said in explanation of this verse: "Do not be as a merchant [rochel], who takes his wares from one to another." And it is known that this negative commandment obtains even if what is said is the truth, as all of the commentators have written. For if it is false, it is in the category of motzi shem ra [giving out a bad name], and is far more severe than lashon hara in general. Preceding the aforementioned verse is [Ibid. 15): "…In righteousness shall you judge your neighbor," concerning which our sages of blessed memory have said (Avoth 1:5): "Judge every man in the scales of merit." This also applies to our subject, implying that even if you see something demeaning in him, still you must seek some merit in him, viz.: Perhaps he spoke or did this thing unwittingly, or he did not know that it is forbidden to do or say this thing, or perhaps he has already regretted [what he did or said], and the like. Therefore, Scripture commanded that you not bear tales about him and not tell others the demeaning things that you know about him. All the details of lashon hara and rechiluth, and the greatness of the reward of him who takes care to avoid it, and the punishment for the transgressor are explained in Chafetz Chaim and Shemirath Halashon, Chapter I.
