Yossi ben Yochanan Ish Yerushalayim dice: Que su casa esté abierta, [como la casa de nuestro padre Abraham, que la paz sea con él, que estaba abierta por los cuatro lados, para que los invitados no tuvieran que hacer un circuito para encontrar el puerta], y que los pobres [de Israel] sean los habitantes de tu casa, [—que uno no contrate sirvientes (gentiles) para servirlo. Mejor que los judíos se beneficien de sus posesiones y no de la semilla del maldito Canaán.], Y no se excedan en hablar con la mujer. [De "la mujer" en oposición a "una mujer" derivamos que dijeron esto] de la propia esposa; ¡cuánto más (se aplica) con la esposa del vecino! [Otros explican que esto se aplica a su esposa en un estado de niddah, para que él no venga al pecado mismo; pero el lenguaje de la Mishná parece implicar que incluso su esposa en un estado no niddah tiene la intención. Y así dijeron los sabios (Chagigah 5b) (Amós 4:13): "Y le dice a un hombre cuál es su conversación"— Incluso la conversación superflua entre un hombre y su esposa es contada a un hombre en el momento del juicio (y él es responsable de ello). — a menos que deba predisponerla al acto de mitzvá [es decir, convivencia], como en el caso de Rav, quien conversaría y "jugaría" (con ella) y luego viviría con ella] —de donde derivaron los sabios: Cuando un hombre entabla conversaciones superfluas con su esposa, trae el mal sobre sí mismo. [Rabbeinu Hakadosh, quien codificó la Mishná, escribió: De las palabras de este sabio, quien dijo: "Y no se excedan en hablar con la mujer", los sabios enseñaron que cada vez que un hombre entabla conversaciones superfluas con su esposa, él trae el mal. sobre sí mismo (Me pareció escrito que cuando un hombre se relaciona con su esposa: "Esto y esto es lo que me pasó con ese hombre", ella le enseña a provocar conflictos, como en el caso de Korach, quien relató a su esposa que Moisés había "levantado a los levitas"— su respuesta lo incitó a la lucha.) O, cuando él le dice que sus amigos lo humillaron y lo humillaron, ella también lo desprecia en su corazón, y de ese modo él trae el mal sobre sí mismo], y [al preocuparse por hablar ociosamente ,] descuida el estudio de la Torá y, al final, hereda 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.
