## Sotah Daf 33a

###### Sotah 33a:1
[Sotah 33a:1](https://torahapp.org/share/book/Sotah/r/33a:1)

כׇּל הַתּוֹרָה בְּכׇל לָשׁוֹן נֶאֶמְרָה, דְּאִי סָלְקָא דַּעְתָּךְ בִּלְשׁוֹן הַקּוֹדֶשׁ נֶאֶמְרָה, ״וְהָיוּ״ דִּכְתַב רַחֲמָנָא, לְמָה לִי?

**William Davidson Edition - English:**
that **the entire Torah may be recited in any language, as, if it should enter your mind** to say **that** the entire Torah **may be recited** only **in the sacred tongue** and not in any other language, **why do I** need **that which the Merciful One writes: “And** these words, which I command you this day, **will be”?** If in fact it is prohibited for one to recite any portion of the Torah in a language other than Hebrew, then prohibiting the recitation of *Shema* in a language other than Hebrew is superfluous. Since the Torah specifically requires *Shema* to be recited in Hebrew, it must be because the rest of the Torah may be recited in any language.


###### Sotah 33a:2
[Sotah 33a:2](https://torahapp.org/share/book/Sotah/r/33a:2)

אִיצְטְרִיךְ, מִשּׁוּם דִּכְתִיב ״שְׁמַע״.

**William Davidson Edition - English:**
The Gemara rejects this suggestion: This is not unquestionably so, as the phrase “and these words, which I command you this day, will be” **is necessary** in this case **because “hear” is** also **written.** Had it not said “and these words, which I command you this day, will be,” it would have been derived from the word “hear” that *Shema* may be recited in any language, in accordance with the opinion of the Rabbis. Therefore, the phrase “and these words, which I command you this day, will be” is necessary.


###### Sotah 33a:3
[Sotah 33a:3](https://torahapp.org/share/book/Sotah/r/33a:3)

לֵימָא קָסָבְרִי רַבָּנַן כׇּל הַתּוֹרָה כּוּלָּהּ בִּלְשׁוֹן קוֹדֶשׁ נֶאֶמְרָה, דְּאִי סָלְקָא דַּעְתָּךְ בְּכׇל לָשׁוֹן — ״שְׁמַע״ דִּכְתַב רַחֲמָנָא לְמָה לִי?

**William Davidson Edition - English:**
The Gemara asks: **Shall we say** that **the Rabbis hold** that **the entire Torah may be recited** only **in the sacred tongue** and not in any other language? **As, if it should enter your mind** to say **that** the Torah **may be recited in any language, why do I** need **that which the Merciful One writes: “Hear”?** It is permitted for one to recite the entire Torah in any language, rendering a specific requirement with regard to *Shema* superfluous.


###### Sotah 33a:4
[Sotah 33a:4](https://torahapp.org/share/book/Sotah/r/33a:4)

אִיצְטְרִיךְ, מִשּׁוּם דִּכְתִיב ״וְהָיוּ״.

**William Davidson Edition - English:**
The Gemara rejects this: The word “hear” **is necessary** in any case, **because “and** these words, which I command you this day, **will be” is** also **written.** Had it not been for the word “hear,” the Rabbis would have understood that it is prohibited to recite *Shema* in any other language, in accordance with the opinion of Rabbi Yehuda HaNasi. Therefore, the word “hear” is necessary.


###### Sotah 33a:5
[Sotah 33a:5](https://torahapp.org/share/book/Sotah/r/33a:5)

תְּפִלָּה: רַחֲמֵי הִיא, כׇּל הֵיכִי דְּבָעֵי מְצַלֵּי.

**William Davidson Edition - English:**
§ It is stated in the mishna that the *Amida* **prayer** may be recited in any language. The reason for this is that since prayer **is** a request for divine **mercy, one may pray in any way that one desires.**


###### Sotah 33a:6
[Sotah 33a:6](https://torahapp.org/share/book/Sotah/r/33a:6)

וּתְפִלָּה בְּכׇל לָשׁוֹן? וְהָאָמַר רַב יְהוּדָה: לְעוֹלָם אַל יִשְׁאַל אָדָם צְרָכָיו בִּלְשׁוֹן אֲרָמִית, דְּאָמַר רַבִּי יוֹחָנָן: כׇּל הַשּׁוֹאֵל צְרָכָיו בִּלְשׁוֹן אֲרַמִּי — אֵין מַלְאֲכֵי הַשָּׁרֵת נִזְקָקִין לוֹ, לְפִי שֶׁאֵין מַלְאֲכֵי הַשָּׁרֵת מַכִּירִין בִּלְשׁוֹן אֲרַמִּי!

**William Davidson Edition - English:**
The Gemara asks: **But** may **prayer** really be recited **in any language? But didn’t Rav Yehuda say: A person should never request in the Aramaic language** that **his needs** be met, **as Rabbi Yoḥanan said** that with regard to **anyone who requests in the Aramaic language** that **his needs** be met, **the ministering angels do not attend to him, as the ministering angels are not familiar [*makkirin*] with the Aramaic language?**


###### Sotah 33a:7
[Sotah 33a:7](https://torahapp.org/share/book/Sotah/r/33a:7)

לָא קַשְׁיָא: הָא — בְּיָחִיד, הָא — בְּצִבּוּר.

**William Davidson Edition - English:**
The Gemara answers: This is **not difficult,** as **that** statement of Rabbi Yoḥanan is referring **to** the prayer of **an individual,** who needs the support of the angels, whereas **this** statement of the mishna is referring **to communal** prayer.


###### Sotah 33a:8
[Sotah 33a:8](https://torahapp.org/share/book/Sotah/r/33a:8)

וְאֵין מַלְאֲכֵי הַשָּׁרֵת מַכִּירִין בִּלְשׁוֹן אֲרַמִּי? וְהָתַנְיָא: יוֹחָנָן כֹּהֵן גָּדוֹל שָׁמַע בַּת קוֹל מִבֵּית קֹדֶשׁ הַקֳּדָשִׁים שֶׁהוּא אוֹמֵר: נְצַחוּ טָלַיָּא דַּאֲזַלוּ לַאֲגָחָא קְרָבָא לְאַנְטוֹכְיָא. וְשׁוּב מַעֲשֶׂה בְּשִׁמְעוֹן הַצַּדִּיק שֶׁשָּׁמַע בַּת קוֹל מִבֵּית קֹדֶשׁ הַקֳּדָשִׁים שֶׁהוּא אוֹמֵר: בְּטֵילַת עֲבִידְתָּא דַּאֲמַר שָׂנְאָה לְאַיְיתָאָה עַל הֵיכְלָא וְנֶהֱרַג גַּסְקַלְגָּס וּבָטְלוּ גְּזֵירוֹתָיו. וְכָתְבוּ אוֹתָהּ שָׁעָה, וְכִיוְּונוּ. וּבְלָשׁוֹן אֲרַמִּי הָיָה אוֹמֵר!

**William Davidson Edition - English:**
The Gemara asks: **And are the ministering angels not familiar with the Aramaic language? But isn’t it taught** in a *baraita* (*Tosefta* 13:5): **Yoḥanan the High Priest heard a Divine Voice** emerging **from the House of the Holy of Holies that was saying: The youth who went to wage war in Antokhya have been victorious. And** there was **another incident involving Shimon HaTzaddik, who heard a Divine Voice** emerging **from the House of the Holy of Holies that was saying: The decree that the enemy intended to bring against the Temple is annulled, and Gaskalgas,** Caligula, **has been killed and his decrees have been voided. And** people **wrote** down **that time** that the Divine Voice was heard, **and** later found that it **matched** exactly the moment that Caligula was killed. The Gemara concludes: **And** this Divine Voice **was speaking in the Aramaic language.**


###### Sotah 33a:9
[Sotah 33a:9](https://torahapp.org/share/book/Sotah/r/33a:9)

אִי בָּעֵית אֵימָא: בַּת קוֹל שָׁאנֵי, דִּלְאַשְׁמוֹעֵי עֲבִידָא. וְאִי בָּעֵית אֵימָא: גַּבְרִיאֵל הֲוָה. דְּאָמַר מָר: בָּא גַּבְרִיאֵל וְלִימְּדוֹ שִׁבְעִים לָשׁוֹן.

**William Davidson Edition - English:**
The Gemara answers: **If you wish, say** that the **Divine Voice is different, as its purpose is to communicate** a message, and therefore it also communicates in Aramaic. **And if you wish, say** instead that **it was** the angel **Gabriel, as the Master said** with regard to Joseph: **Gabriel came and taught him seventy languages,** as he knows all of the languages, as opposed to the other angels, who do not.


###### Sotah 33a:10
[Sotah 33a:10](https://torahapp.org/share/book/Sotah/r/33a:10)

בִּרְכַּת הַמָּזוֹן — דִּכְתִיב: ״וְאָכַלְתָּ וְשָׂבָעְתָּ וּבֵרַכְתָּ אֶת ה׳ אֱלֹהֶיךָ״ — בְּכׇל לָשׁוֹן שֶׁאַתָּה מְבָרֵךְ.

**William Davidson Edition - English:**
§ It is stated in the mishna that **Grace after Meals** may be recited in any language. **As it is written: “And you shall eat, and be satisfied, and bless the Lord your God”** (Deuteronomy 8:10). The word “bless” is homiletically interpreted to mean: **In any language that you bless.**


###### Sotah 33a:11
[Sotah 33a:11](https://torahapp.org/share/book/Sotah/r/33a:11)

שְׁבוּעַת הָעֵדוּת — דִּכְתִיב: ״וְנֶפֶשׁ כִּי תֶחֱטָא וְשָׁמְעָה קוֹל אָלָה״ — בְּכׇל לָשׁוֹן שֶׁהִיא שׁוֹמַעַת.

**William Davidson Edition - English:**
It is stated in the mishna that **an oath of testimony** may be said in any language, **as it is written: “And if anyone sins, in that he heard the voice of adjuration”** (Leviticus 5:1). The emphasis on hearing in the verse is interpreted to mean that it can be recited **in any language that a person hears,** i.e., understands.


###### Sotah 33a:12
[Sotah 33a:12](https://torahapp.org/share/book/Sotah/r/33a:12)

שְׁבוּעַת הַפִּקָּדוֹן — אָתְיָא ״תֶּחְטָא״ ״תֶּחְטָא״ מִשְּׁבוּעַת הָעֵדוּת.

**William Davidson Edition - English:**
It is stated in the mishna that **an oath on a deposit** may be taken in any language. This **is derived** by means of a verbal analogy **from** the word **“sins”** (Leviticus 5:21) that appears in the portion of an oath on a deposit, and the word **“sins”** (Leviticus 5:1) that is mentioned in the portion of **an oath of testimony.**


###### Sotah 33a:13
[Sotah 33a:13](https://torahapp.org/share/book/Sotah/r/33a:13)

וְאֵלּוּ נֶאֱמָרִין בִּלְשׁוֹן הַקּוֹדֶשׁ: מִקְרָא בִּיכּוּרִים וַחֲלִיצָה כּוּ׳, עַד מִקְרָא בִּיכּוּרִים כֵּיצַד ״וְעָנִיתָ וְאָמַרְתָּ לִפְנֵי ה׳ אֱלֹהֶיךָ״, וּלְהַלָּן הוּא אוֹמֵר ״וְעָנוּ הַלְוִיִּם וְאָמְרוּ אֶל כׇּל אִישׁ יִשְׂרָאֵל״, מָה ״עֲנִיָּיה״ הָאֲמוּרָה לְהַלָּן בִּלְשׁוֹן הַקּוֹדֶשׁ — אַף כָּאן בִּלְשׁוֹן הַקּוֹדֶשׁ.

**William Davidson Edition - English:**
§ It is stated in the mishna: **And these are recited** only **in the sacred tongue: The recitation of** the verses that one recounts when bringing the **first fruits** to the Temple; **and *ḥalitza*… How** is it derived that the **recitation** when bringing the **first fruits** is recited specifically in Hebrew? When the Torah discusses this mitzva it states: **“And you shall speak and say before the Lord your God”** (Deuteronomy 26:5), **and below,** in the discussion of the blessings and curses, **it states: “And the Levites shall speak and say to all the men of Israel”** (Deuteronomy 27:14). **Just as there,** in the portion of the Levites, they speak **in the sacred tongue, so too here,** in the portion of the first fruits, the recitation is **in the sacred tongue.**


###### Sotah 33a:14
[Sotah 33a:14](https://torahapp.org/share/book/Sotah/r/33a:14)

וּלְוִיִּם גּוּפַיְיהוּ מְנָלַן? אָתְיָא ״קוֹל״ ״קוֹל״ מִמֹּשֶׁה. כְּתִיב הָכָא ״קוֹל רָם״, וּכְתִיב הָתָם: ״מֹשֶׁה יְדַבֵּר וְהָאֱלֹהִים יַעֲנֶנּוּ בְקוֹל״, מָה לְהַלָּן בִּלְשׁוֹן הַקּוֹדֶשׁ, אַף כָּאן בִּלְשׁוֹן הַקּוֹדֶשׁ.

**William Davidson Edition - English:**
The Gemara asks: **And from where do we** derive that **the Levites themselves** answered in Hebrew? The Gemara answers: It is **derived from** a verbal analogy between the word **“voice”** that appears here, in the portion of the blessings and curses, and the word **“voice”** in the verse that relates to **Moses. It is written here: “With a loud voice”** (Deuteronomy 27:14), **and it is written there: “Moses spoke, and God answered him by a voice”** (Exodus 19:19). **Just as there,** the Ten Commandments were stated **in the sacred tongue, so too here,** the Levites spoke **in the sacred tongue.**


###### Sotah 33a:15
[Sotah 33a:15](https://torahapp.org/share/book/Sotah/r/33a:15)

חֲלִיצָה כֵּיצַד וְכוּ׳. וְרַבָּנַן, הַאי ״כָּכָה״ מַאי עָבְדִי לֵיהּ? מִיבְּעֵי לְהוּ, לְדָבָר שֶׁהוּא מַעֲשֶׂה מְעַכֵּב.

**William Davidson Edition - English:**
It is stated in the mishna: **How** is it derived that the recitation at **a *ḥalitza*** ceremony must be in Hebrew? The verse states: “And she shall speak and say: So shall it be done to the man that doth not build up his brother’s house” (Deuteronomy 25:9). Rabbi Yehuda derives this *halakha* from the phrase: “And she shall speak and say: So” (Deuteronomy 25:9). The Gemara asks: **And what do the Rabbis do with,** i.e., how do they interpret, **this** word **“so”? They require** it **to** teach that any **matter** detailed in the portion **that is an action is indispensable** to the *ḥalitza* ceremony, as the verse states: “So shall it be done.” However, the other aspects of the ritual, e.g., the recitations, are not indispensable, and in their absence the ritual is valid after the fact.


###### Sotah 33a:16
[Sotah 33a:16](https://torahapp.org/share/book/Sotah/r/33a:16)

וְרַבִּי יְהוּדָה מִ״כֹּה״, ״כָּכָה״. וְרַבָּנַן, ״כֹּה״ ״כָּכָה״ לָא מַשְׁמַע לְהוּ.

**William Davidson Edition - English:**
**And Rabbi Yehuda** derives this *halakha* **from** the fact that the verse could have used the shorter form of the word **so [*ko*],** and instead uses the longer form of the word **so [*kakha*].** He therefore derives both *halakhot* from this word. **And the Rabbis do not learn anything from** the difference between ***ko*** and ***kakha*.**