The portion of the sota - that which the priest says to her. And we do not say that he has to say it in the sacred tongue as it is written. And in the Sifrei it states that if scripture had not written that it is permitted in any language -- as is explained later -- I would have said that we should learn [the rule] from the yevama by means of an a fortiori inference: If, with regards to a yevama, which is more lenient, [scripture] did not equate all languages with the sacred tongue; sota, which is stricter, is it not all the more so [that the sacred tongue is required]? [Sifrei Bamidbar 12:1]

And the declaration of tithes - in the third year: "I have cleared out the consecrated portion from the house" [Deuteronomy 26:13], where he removes all of his tithes from his house, and is not permitted to keep them there any longer. He gives the first tithe to the Levite, and the tithe of the poor to the poor. As for the second tithe of the two previous years, he brings them up to Jerusalem now if he had not brought them up already, and declares: "I have cleared out the consecrated portion" -- that is the second tithe. "And I have given it to the Levite" -- that is the first tithe. "To the stranger, the fatherless, and the widow" -- that is the tithe of the poor. He may say it in any language, as is derived later on; and we do not say that scripture required him to say it in this formulation -- that is, to say it in the sacred tongue.

And an oath of testimony, and an oath on a deposit - in any language in which they made him swear. If he denied it, and did not confess, he is required to bring the sliding-scale offering that is specified for oaths of testimony or the guilt offering for robbery that is specified for oaths on deposits.

And these are recited in the sacred tongue - and we do not say that we should derive [the rule for these] from those earlier cases, in which the whole rule of their recitation was written and arranged [in the verses], yet they are not required to be recited in the sacred tongue [exactly as the recitations are] written in all of those cases. This is because scripture states an indispensable condition in [each of] these [following cases].

The recitation of the first fruits - where he recites from "My father was a fugitive Aramean" [Deuteronomy 26:5] until the end of the section.

And the ḥalitza of a yevama - she recites "my husband’s brother refuses" etc. [Deuteronomy 25:7], and he says "I do not want to take her" [Deuteronomy 25:8]. After the ḥalitza she recites "thus shall be done to the man" etc. [Deuteronomy 25:9].

The blessings and curses - that Joshua and Israel recited at Mount Gerizim and Mount Ebal.

The Priestly Benediction - the raising of the hands.

The blessing of the High Priest - on Yom Kippur after the service of the day in the innermost sanctum. He would read the Torah portion and recite eight blessings, as is explicated in the Mishna [Sotah 40b:5].

And the Torah portion of the king - as is explicated in the end of the chapter [Sotah 41a:15]; this is the portion of "gather the people" [Deuteronomy 31:12].

And the portion of a heifer whose neck is broken - "Our hands did not shed" etc. "Absolve Your people Israel" etc. [Deuteronomy 21:7-8].

And the portion of a priest who is anointed for war - "Before you join the ... Hear, O Israel! You are about to join ... For it is your God YHVH" etc. [Deuteronomy 20:2-4].

How - that is, "from where".

And below it states - in [the discussion of] the blessings and curses at Mount Gerizim. Later on [the gemara] elaborates "from where do we derive [that the Levites] themselves [answered in Hebrew] [Sotah 33a:14].

One does not need to learn from the verse in the form of a gezeirah shavah (a method of biblical interpretation that connects two similar words in separate verses), as the verse is clear and speaks for itself.

"And she shall speak and say: So" - which implies, she shall say [exactly] like this formulation.

Which are in Samaria - near the [city of] Samaria.

At the bottom in the middle - between the two mountains.

On this side and on that side - on the mountains.

Turned - the Levites [turned] their faces towards Mount Gerizim and opened with the blessing. All of the curses were first said in the form of a blessing.

These people and those people - who were on Mount Gerizim and on Mount Ebal. And that which is written, "the following shall stand to bless" [Deuteronomy 27:12] -- it is not to say that the tribes [themselves] blessed and cursed, but that the Levites who stood between the two mountains turned to face Mount Gerizim for the blessing and to Mount Ebal for the curse.

They brought the stones - as is written "there, too, you shall build an altar ... and on [those stones] you shall inscribe every word of this Teaching most distinctly" [Deuteronomy 27:5,8]

And they took the stones - they dismantled the alter after having brought the burnt offerings and the peace offerings, as is written "you shall offer on it burnt offerings" [Deuteronomy 27:6].