Sota 32: What Must Be Said In Hebrew

The Gemara ends, reminding us that two women's testimony would be equal to that of one man.  A woman's testimony is useful in determining whether or not the woman is entitled to her ketubah.  Today's daf introduces Perek VII, which is devoted to practices that are somewhat similar to those in Masechet Sota.  In our introductory notes, we learn that these next Mishnaot had to be placed somewhere, and they were placed here.  interesting.

There are a number of things that that can be said in one's most comfortable language, and other things that must be said in Hebrew, the holy tongue.  Those that must be said in one's own language include:

• the sota's warning
• the declaration of tithes at the thritd and sixth year of the Sabbatical cycle
• the Shema
• the Amida
• birkat hamazon, grace after meals
• an oath of testimony
• an oath on a deposit

Things taht must be siad in Hebrew include:

• recitation of verses with bikkurim, first fruits
• recitation of chalitza, where a yavam allows his widowed, childless sister-in-law to remarry another man
• the blessings and curses spoken on Mounts Gerizim and Ebal
• the birkat kohanim, priestly benediction
• the Torah portion read by the King at Sukkot ending a Sabbatical year
• the portion spoken when a heifer's neck is broken
• the speech of a king already annointed for war and ready to go off ot battle

The Mishna continues, describing some of the verses that serve as proof texts for these claims.  One of the more interesting conversations for me was about what happened at the mountains.  We learn that when the blessings and curses were recited, six tribes were on each mountain with the Levites, Priests and the ark below them between the mountains.  They would face Mount Gerizim and state a blessing and then they wold turn to Mount Ebal and state a curse.  At the end, the Levites built an Alter there and plastered a wall. They then wrote these words of Torah in seventy languages for all to see.

The Gemara finds proof texts for each line, it seems.  The rabbis note that a woman who did not consent to seclusion - a woman who was secluded unwillingly - they do not say that she was raped but this is implied - will not be affected by the bitter waters.  What an interesting caveat to throw in at this point in our learning.  It seems that the rabbis have many ways of explaining why the bitter waters may have no effect.

The rabbis note that we should say the Amida in a soft voice audible only to ourselves rather than to speak our prayers loudly.  Why is this?  Because we would not wish to embarrass someone who is truly sharing his/her vulnerability - his/her transgressions.  A similar consideration is given to those who bring sin offerings.  They are permitted to bring fat tailed goats. These goats cannot be identified as male or female because their tails cover their genitals.  Thus no-one needs to know whether they are bringing sin offerings or burnt offerings; the latter carry no stigma.  

Many of the proof texts in today's daf focus on the idea of speaking, saying, hearing.  Each signifies different behaviours.