Sotah

GEMARA. Whence have we it that the section concerning the suspected woman [may be recited in any language]? — As it is written: And the priest shall say unto the woman  — in whatever language he speaks. Our Rabbis taught: They explain to her in any language she understands for what reason she is about to drink the water, in what [sort of vessel] she drinks, why she had misconducted herself and in what manner she had misconducted herself. For what reason she is about to drink the water — because of [her husband's] warning and her subsequent seclusion. In what [sort of vessel] she drinks — in a potsherd.  Why she had misconducted herself- because of levity and childishness. And in what manner she had misconducted herself — whether in error or deliberately, under compulsion or of free will. But why all this? So as not to discredit the water of bitterness. THE CONFESSION MADE AT THE PRESENTATION OF THE TITHE. Whence have we it that this [may be recited in any language]? — As it is written: And thou shalt say before the Lord thy God, I have put away the hallowed things out of mine house,  and the deduction is to be drawn from the analogous use of the word 'say' in connection with the suspected woman that it may be in whatever language he speaks. R. Zebid said to Abaye, But let the deduction be drawn from the analogous use of the word 'say' in connection with the Levites  [as follows]: As there it means that it must be in the holy tongue so here it must be in the holy tongue! — [He answered], We deduce [the meaning of] an unqualified use of 'say' from another occurrence of an unqualified use of 'say, but we do not deduce [the meaning of] an unqualified use of 'say' from a passage where the expression 'answer and say' occurs. It has been taught: R. Simeon b. Yohai said: A man should recount what is to his credit in a low voice and what is to his discredit in a loud voice. That he is to recount what is to his credit in a low voice [is learnt] from the confession made at the presentation of the tithe, and what is to his discredit in a loud voice from the declaration made at the offering of the first-fruits.  But should one recount what is to his discredit in a loud voice? Surely R. Johanan has said in the name of R. Simeon b. Yohai: Why was It instituted that the 'prayer'  should be recited softly? So as not to put transgressors to shame;  for behold, Scripture made no distinction as to the place of a sin-offering or burnt-offering!  — Do not read [in R. Simeon's statement] 'his discredit' but 'his trouble';  as it has been taught: And he shall cry, Unclean, unclean  — it is necessary [for the leper] to make his trouble known to the multitude so that the multitude may pray on his behalf; and thus everybody to whom a calamity has occurred should make it known to the multitude so that the multitude may pray on his behalf. The [above] text states: 'R. Johanan said in the name of R. Simeon b. Yohai: Why was it instituted that the 'prayer' should be recited softly? So as not to put transgressors to shame; for, behold, Scripture made no distinction as to the place of a sin-offering or burnt-offering.' But it is not so, for there is a difference in the treatment of the blood. The blood of a sin-offering [was applied] above [the red line which ran round the altar], whereas the blood of a burnt-offering [was applied] below it! — Only the priest would know that. There is, however, the difference that for a sin-offering a female animal was sacrificed and for a burnt-offering a male! — Being covered by the fat tail [the sex would not be recognised]. That is quite right with a female lamb, but what of a female goat?  — In that case the man brought the shame upon himself, because he should have offered a lamb but offered a goat. What, however, of the sin-offering brought for idolatry when only a goat suffices!  — In that case let him experience shame so that he may receive atonement. THE SHEMA'. Whence have we it that this [may be recited in any language]? As it is written: Hear, O Israel  — in any language you understand. Our Rabbis taught: The Shema' must be recited as it is written.  Such is the statement of Rabbi but the Sages say: In any language. What is Rabbi's reason? — Scripture declares, And [these words] shall be,  i.e., they must remain as they are. And [what is the reason of] the Rabbis? — Scripture declares, 'Hear, O Israel' — in any language you understand. But for the Rabbis it is likewise written: 'And [these words] shall be'!  — That indicates that one may not read it in the wrong order.  And whence does Rabbi derive the rule that one may not read it in the wrong order? — From the fact that the text uses 'these words' and not merely 'words'. And the Rabbis?  — They draw no inference from the use of 'these words' instead of 'words'. But for Rabbi it is likewise written: 'Hear'! — He requires that for the rule: Make audible to your ears what you utter with your lips.  And the Rabbis? — They agree with him who said that if one has not recited the Shema' audibly he has fulfilled his obligation. It is possible to say that Rabbi holds