The Eddy B Sit Edition, an audio series of the Talmud Bavli, specifically Masechet Sotah, is dedicated by our esteemed friends and students, Mr. Chaimy and Dina Dana. May Hashem protect and sustain them for the success of their children and especially for the complete recovery of Moshe ben Dina and for the elevation of the souls of Yosef ben Sarina, David ben Frida, Meir ben Zohara, Moshe ben Feiga Rut, Sarah bat Esther, Feiga Rut bat Esther, and Esther bat Yocheved. May the spirit of Hashem rest upon them in the Garden of Eden. Amen. May you merit to perform good deeds.
Today’s daf is sponsored for the elevation of the soul of Marat Zkenati Yaffa bat Sarah, u’mor zkeni Yosef ben Sarah, and Avraham ben Esther. May the spirit of Hashem rest upon them in the Garden of Eden. Amen. This daf is also sponsored for the complete recovery of Moshe ben Dina, Moshe ben Rachel veSarah, Rachel bat Rachel, and Sarah bat Rachel. May their healing be imminent, and may it be His will. Amen.
We begin today with a new mishnah, starting at the beginning of the perek, perek shvii of Masechet Sotah, beginning with the words Eilu ne’emarin. The mishnah states that these recitations can be said bechol lashon, meaning in any language, and it does not have to be in lashon hakodesh. According to Tosafot, the version of Tosafot is Eilu ne’emarin bilshonam, which significantly differs because it indicates that it must be in a language that the person understands. Hence, one cannot simply recite it in any foreign language; it must be in a language the individual comprehends.
The Gemara now begins to list the instances where this applies. The first is parashat sotah, where the kohen must warn the woman and provide a complete recitation of what will happen to her. This can be said bechol lashon. One might wonder why it would need to be done in lashon hakodesh. Rashi explains that we do not say it must be recited in lashon hakodesh as it is written on the klaf before being erased in the water. Writing it must be in lashon hakodesh, but the recitation is a separate matter.
Next is vidui ma’aser, which Rashi explains refers to the confession of the ma’aser. In the third year of the shemittah cycle, a person must ensure they have given their ma’asrot for the first three years of the shemittah. They must confess, stating Bi’arti hakodesh min habayit, that they have removed all holy items from their house, meaning they have properly distributed their ma’asrot. The pasuk states Bi’arti hakodesh, referring to ma’aser sheni, and Vegam netativ lalevi, which pertains to ma’aser rishon. In the third year of shemittah, instead of ma’aser sheni, one gives ma’aser ani. This recitation, too, can be performed bechol lashon.
The next item is kriat Shema and tefillah. Technically, kriat Shema can also be recited in any language, as well as tefillah, meaning the Amidah. Birkat hamazon can also be made in any language. The shvuat ha’edut, which refers to a person making a false oath in a testimony case, can also be made in any language. If someone swears falsely, they are liable for a korban. In contrast, another type of oath, shvuat hapikadon, where a person denies owing money or returning an item, also carries a liability for a korban asham gezelot if found to be false. The important distinction here is that both types of oaths can be made in any language.
Now, we arrive at the items that must be said specifically in lashon hakodesh: mikra bikkurim. When a person brings their first fruits to the beit hamikdash, there is a special recitation that must be done, starting with Arami oved avi, recounting the story of their ancestors and how Lavan sought to harm Yaakov Avinu. This must be done specifically in lashon hakodesh. Rashi explains that the recitation must extend from Arami oved avi to the end of the entire parashah.
Additionally, the law of chalitzah requires that the woman state me'en yevami to the man who refuses to perform yibum. The man must respond lo chafatzti lekachtah. This ceremony must also be conducted in lashon hakodesh. The berachot and kelalot pronounced on har gerizim and har eival during the times of Yehoshua must also be said in lashon hakodesh.
One may ask why it matters whether these blessings and curses were said in lashon hakodesh or bechol lashon. The mefarshim explain that many laws in the mishnah are derived from the curses pronounced by Yehoshua. Thus, knowing that they were said in lashon hakodesh allows us to apply that understanding to other situations.
Next, we have birkat kohanim, where the kohanim bless the people, and the blessing of the kohen gadol on Yom Kippur after he completes the avodah hayom in the kodesh hakodashim. This is also done in lashon hakodesh. The parashat hakhel, which is read by the king every seven years during the festival of Sukkot, must also be recited in lashon hakodesh.
Similarly, the recitation made by the zekenim when a body is found between two cities, declaring yadeinu lo shafchu, must also be in lashon hakodesh. The kohen meshuach milchamah, who addresses the people before they go to war, must likewise speak in lashon hakodesh.
The mishnah elaborates on mikra bikkurim and asks how it is done in lashon hakodesh. The Gemara cites the pasuk ve'anita ve'amarta lifnei Hashem Elokecha, indicating that the recitation must be made in the language of understanding.
So too, chalitzah is derived from the pasuk ve'anta ve'amrah. The Gemara connects the recitation of chalitzah to the blessings and curses on har gerizim and har eival, reinforcing that both must be in lashon hakodesh.
Now we address the blessings and curses pronounced by Yehoshua. The Gemara recounts how the Jewish people crossed the Jordan River and stood on har gerizim and har eival. Six tribes ascended each mountain while the kohenim and leviyim stood below, surrounding the aron. The kohenim would bless the people from har gerizim, and the leviyim would respond Amen.
When the leviyim turned to har eival, they proclaimed the curses, and the tribes responded Amen as well. This process continued until all blessings and curses were pronounced. Following this, they constructed an altar and brought offerings, covering the stones with lime and inscribing the Torah in seventy languages, ensuring that all would know the Torah.
The Gemara now examines how we know that parashat sotah can be recited in any language. It cites the pasuk ve'amar hakohen la'ishah, indicating that the kohen may speak in any language he chooses.
The Gemara further discusses the implications of the vidui ma’aser and how it, too, is to be recited bechol lashon. The Gemara draws a parallel between vidui ma’aser and parashat sotah, emphasizing that both can be expressed in any language.
Ultimately, the Gemara concludes that while one can recite kriat Shema in any language, it is preferable to do so in lashon hakodesh due to the nuances and meanings embedded in the original Hebrew text.
In summary, the distinctions made throughout this discussion highlight the importance of language in the performance of mitzvot. While many recitations can be performed in any language, certain laws and practices must adhere to the sanctity of lashon hakodesh. This careful attention to language not only preserves the halachic integrity of the practices but also enriches the spiritual experience of the community.