כי אתא רבי יצחק תנא כדתנן אמר רב יוסף השתא דאנן תנן הכי וכי אתא רבי יצחק תני הכי ש"מ דוקא תנן
It teaches us that he who curses his father or mother is not liable unless he curses them by the Name. HE WHO CURSES HIMSELF OR HIS NEIGHBOUR, etc. R'Jannai said; This is the view of all.<span class="x" onmousemove="('comment',' R. Meir and the Sages agree in this that he who curses himself or his neighbour by any of the substitutes (not merely the Name) transgresses a negative precept. [Although the verse is superfluous (cf. p. 211, n. 14) , it can nevertheless be applied only in regard to the cursing of a parent, which like blasphemy is punishable by death, but not with reference to cursing oneself or one's neighbour which does not involve so grave a penalty.]');"><sup>37</sup></span>
Shemirat HaLashon
And, in truth, this is a wonder in my eyes. For it is the nature of a man to seek remedies and blessings from great men for success in [earning] a livelihood. And how will all the remedies and blessings help them if, G-d forbid, they are habituated to the sin of lashon hara and rechiluth, which is subject to an explicit curse [Arur] in the Torah (Devarim 27:24): "Cursed [Arur] is he who smites his friend in secret," which, according to Rashi, refers to lashon hara. And Chazal have said (Shevuoth 36a): "'Arur' — in it lies a curse; in it lies excommunication." And this [Arur] was not uttered by one man alone, but in consensus with all of Israel, in addition to the Cohanim and the Levites, as stated in Scripture. And this one [(by speaking lashon hara)] voided his blessing!
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Mesilat Yesharim
This is what the sages said in the Talmud (Shavuot 36a):"R. Eleazar said: 'No' is an oath; 'Yes' is an oath... Said Raba: But only if he said, 'No! No!' twice; or he said, 'Yes! Yes!' twice".
