אלו נאמרין. פרשת סוטה – as it is written (Numbers 5:19): “[The priest shall adjure the woman,] saying to her, [“If no man has lain with you, if you have not gone astray in defilement while married to your husband, be immune to harm from this water of bitterness that induces the spell].” In any language that he states it.

וידוי מעשר – (Deuteronomy 26:13): “I have cleared out the consecrated portion from the house, etc.” He states it in any language that he wishes, as it is written (ibid.): “You shall declare before the LORD your God,” in every language that he speaks.

קריאת שמע – as it is written (Deuteronomy 6:4): “Hear O Israel ” in any language that you hear.

ותפלה – a congregation–community that prays, prays–recites the Amidah in any language, but an individual does not pray other than in the holy tongue (i.e., Hebrew).

וברכת המזון – as it is written (Deuteronomy 8:10): ‘and you shall bless–give thanks [the LORD your God],” in any language that you bless–give thanks.

ושבועת העדות ושבועת הפקדון – in any language that he made them take an oath and did not give thanks, they are liable. The oath of testimony, we derive it as it is written regarding it (Leviticus 5:1): “[If a person incurs guilt] when he heard a public imprecation,” and the oath of deposit, he derives it [through an analogy] from the oath of testimony (Tractate Sotah 33a): "תחטא" –incurs guilt (Leviticus 5:1) and "תחטא"–sins (Leviticus 5:21).

מקרא בכורים – that he would recite from (Deuteronomy 26:5): “My father was a fugitive Aramean,” until the conclusion of the portion.

וחליצת יבמה – she states (Deuteronomy 25:7): “My husband’s brother refuses to establish a name in Israel for his brother,” and he states (Deuteronomy 25:8): “I do not want to marry her.” And after the ceremony of removing the shoe of the brother-in-law–levir, she says (Deuteronomy 25:9): “Thus shall be done to the man [who will not uphold his brother’s house!]”

ברכות וקללות – that the Jewish people recited at Mount Gerizim and Mount Ebal.

ברכות כ"ג – after the Divine Service on the Day (i.e., Yom Kippur) in the innermost sanctum (i.e., the Holy of Holies), he would read the portion in the Torah and make the eight blessings that are explained in our Mishnah.

ופרשת המלך – this is the portion of "הקהל"–Gathering the people (see Deuteronomy 31:10-13), as it explains at the end of our chapter (Mishnah 8).

ופרשת עגלה ערופה – (Deuteronomy 21:7): “Our hands did not shed this blood,” (Deuteronomy 21:8): “Absolve, O LORD, your people Israel, etc.”

פרשת משוח מלחמה – (Deuteronomy 20:2): “Before you join battle, etc,” (Deuteronomy 20:3): “Hear, O Israel! You are about to join battle [with your enemy].”

כיצד – like from where.

ולהלן הוא אומר – in the blessings and curses of Har Gerizim (Deuteronomy 27:11-14).

מה ענייה האמורה להלן בלשון הקודש – as it is written (Deuteronomy 27:14): “[The Levites] shall then proclaim in a loud voice to all the people of Israel.” And it is written there (Exodus 19:19): “God answered him in thunder.” Just as there, it is in the Holy Tongue (i.e., Hebrew), so here too, in the Holy Tongue.

וענתה ואמרה ככה – there is no need to teach it through a Gezerah Shavah (analogy), for it is learned from itself, (Deuteronomy 25:9): ‘and [she shall] make this declaration: Thus [shall be done to the man who will not build up his brother’s house!].” In such a language she should state this.

שבשומרון – near Shomron–Samaria.

מכאן ומכאן – on the mountains.

בשבעים לשון – in the writing of seventy nations and all who wish to teach it should come to study so that there won’t be any fault-finding for the nations to state that we didn’t have from where to learn.

את האבנים – they concealed the alter after they offered the burnt offerings and the peace offerings.

ולנו במקומן – in their lodgings in Gilgal, and there, they established the stones.

במדינה אומר אותה שלש ברכות – that the Kohanim interrupt between each verse, [and the community] answers [Amen].

ובמקדש ברכה אחת – because they do not answer “Amen” in the Temple and there is no interruption here.

ככתבה – with a Yud, Heih (i.e., the letters of the name of God).

בכנויו – with an Aleph, Daleth [Nun, Yud] for we don’t mention God’s name as it is written other than in the Temple alone, as it states (Exodus 20:21): “in every place where I cause My name to be mentioned, I will come to you and bless you.” The Biblical text transposed it and expounded upon it: In every place that I will come to you and bless you, which is in the Temple–Sanctuary, there I will mention My name.

כנגד כתפותיהם – because it requires the lifting of the palms of the hands, as it is written (Leviticus 9:22): “Aaron lifted up his hands toward the people and blessed them.” And it is written (Deuteronomy 18:5): “him and his descendants [to be in attendance for service in the name of the LORD] for all time.” Just as he is with the raising of his hands, so too his descendants–children also with the raising of their hands for all time.

ובמקדש – when they bless the people with the holy name of God and Divine Presence is above from the second joints of their fingers, they lift their hands above their heads.

שאין מגביה ידיו למעלה מן הציץ – because the name of God is written upon it. But the Halakha is not according to Rabbi Yehuda.

ברכות כ"ג – on Yom Kippur after the Divine Service–Avodah had been completed, he reads the Torah and makes eight blessings–benedictions.

חזן הכנסת – the sexton of the assembly upon whom the duties of the assembly are upon him to bring in

ראש הכנסת – through his lips are decided all the matters of the congregation, who will recite the prayers leading up to the Shema for the benefit of those who come too late for the regular service, who will recite the Maftir–Haftarah from the prophets and who will go down before the Ark (to serve as the representative of the congregation).

סגן – who is ready in place of the Kohen Gadol–High Priest for if something should happen to him to make him unfit for service, he will serve in his place.

והסגן לכ"ג – and all of them are because of the honor of the High Priest, as it is written (Proverbs 14:28): “A numerous people is the glory of the king.”

וכ"ג עומד ומקבל – it follows that he was sitting, we learn from this that he would read in the Women’s Court, for if it was in the Court of Israel, we hold that there is no sitting in that court other than only the kings of the house of David.

וקורא אחרי מות – which is the order of [the ritual of] Yom Kippur.

ואך בעשור – in the Torah portion (Leviticus 22:26 and following): “When an ox or a a sheep or a goat is born” that is near the portion of Aharei Mot (Leviticus 16) and he is able to roll the Torah scroll to there while the Aramaic translator is translating the concluding verse of Aharei Mot and there is no delay in order that the Aramaic translator should interrupt–stop.

וגולל את התורה – and even though he did not read about the tenth [day of Tishrei] in the book of Numbers (chapter 29, verses 7-11), he reads it by heart. But he should not roll the Torah scroll to there because it is far and there is a delay that would cause the Aramaic translator to interrupt and it is a reproach to the community, and to read from two Torah scrolls is impossible because single person does not read from two Torah scrolls in the congregation because of the defect of the first Torah scroll.

יותר ממה שקריתי לפניכם – what I am about to read further by heart, they should not say that it is missing from this Scroll, therefore, I won’t roll it there, and why so much? In order not to cast aspersion against the Torah scroll.

על התורה – the blessing that is after it (i.e., the Haftarah).

ועל העבודה – May the LORD our God accept [our worship].

ועל ההודאה – We give thanks to You.

ועל מחילת עון – You have chosen us that we conclude it with “the king who pardons and forgives our iniquities.”

ועל המקדש – that th Divine Presence should rest on the Temple and we conclude it with Praised is the LORD Who dwells in Zion.

ועל הכהנים – that He should accept their sacrifices with favor and we conclude it with [the blessing] “who sanctifies the Kohanim.”

[בשמיני] – In the eight year of the Sabbatical year–Shemittah that just passed, which is at the conclusion of this seventh year at the conclusion of the first day of Yom Tov (i.e., Sukkot), as it is written (Deuteronomy 31:10): “On the Feast of Booths.” I hear–learn even on the last day of Yom Tov of the holiday, the inference teaches us (Deuteronomy 31:11): “When all Israel comes to appear [before the LORD your God],”from the beginning of the Intermediate Days [of the Festival].

אגריפס המלך – he was from the seed of Herod and in his days, the Second Temple was destroyed.

זלגו עיניו דמעות – fo this Biblical verse disqualifies him from being King.

אחינו אתה – his mother is from the Israelites.

וקורא מתחלת אלה הדברים עד שמע – that is in [the Torah portion of] Vaethanan, and connects with the portion of the Shema (Deuteronomy 6:4-9) and “If you will surely hearken” (Deuteronomy 11:13-21), for in the portion of the Shema is the acceptance of the kingdom of heaven and in the “If you will surely hearken” portion is the acceptance of the yoke of the commandments and he skips and reads (Deuteronomy 14:22): You shall set aside every year a tenth part” and from there he skips and reads (Deuteronomy 26:1ven 2): “When you have set aside in full the tenth part of your yield,” because it is the time of the ingathering [of the crops] and the giving of gifts to the poor and separating the priest’s due and the tithes and even though the portion of the king is between the “You shall set aside every year a tenth part” and “When you have set aside in full the tenth part of your yield,” he reads them together to not interrupt the [verses about the] tithes and afterwards the blessings and curses (Deuteronomy chapter 27-28) which are the acceptance of the decrees and punishments of the Torah and then he returns and reads the portion of the king (Deuteronomy 17:15-20): “You shall be free to set a king over yourselves.”