Sipi para sa Eclesiastes 10:20

And it is possible for us to say — according to the paucity of our intelligence — that since the speaking soul in man is the elevated part, and as it is written (Genesis 2:7), “He blew into his nostrils the breath of life,” and it is translated (by Onkelos) as “a speaking spirit”; He gave it great power to impact even on that which is external to it. And hence we have known and it is always seen that to the extent of the importance of a man’s soul and its clinging to the elevated things — like [is the case with] the souls of the righteous and the pious — will their words be quick to impact upon all that they speak about. And this is something well-known and famous among those that know knowledge and understand science. And it is possible to say also that the matter is to stifle a quarrel between people and that there be peace between them; since the birds of the sky make the voice travel, and maybe the words of the one that cursed will come to the ears of the one that he cursed. And Rambam, may his memory be blessed, said (Sefer HaMitzvot, Negative Commandments 317) as the reason of the commandment [that it is] in order that the soul of the one that curses not be moved to vengeance and that he not become used to anger. And he wrote at further length about this in his book. And it appears to me from his words that, in his opinion, he does not see any injury to the one cursed from the curse, but rather that the Torah is distancing the matter from the perspective of the one that curses — that he not accustom himself to vengeance and anger and to lowly traits. And we shall accept all the words of our rabbis, though our hearts hold more of what we have written.