Sotah - Daf 32
- The description of the ברכות and קללות on הר גריזים and הר עיבל
The seventh Perek begins by listing seven statements that one may say in any language which he understands, including the parsha of sotah in the Torah, and eight statements which must be made in the original לשון הקודש text, including the ברכות and קללות which were declared and accepted when Klal Yisroel entered Eretz Yisroel. The Mishnah describes the procedure of the Blessings and Curses: After the Mishnah identifies its location (which is a point of dispute discussed on Daf 33), it states: ששה שבטים עלו לראש הר גריזים – Six tribes ascended to the peak of Mount Gerizim, וששה שבטים עלו לראש הר עיבל – and six tribes ascended to the peak of Mount Eival, והכהנים והלוים והארון עומדים למטה באמצע – and the Kohanim, Leviim, and the Aron stood in the center, with the Kohanim surrounding the Aron, and the Leviim surrounding the Kohanim. The Kohanim and Leviim then turned towards Har Gerizim and declared the first Blessing, and everyone on both mountains responded, “Amen!” They then turned towards Har Eival and declared the first Curse, and everyone on both mountains responded, “Amen!” and so on until the end. They then took the stones out of the Jordan, built a mizbayach, coated it with plaster, and wrote the Torah on it in seventy languages.
- אדם אומר שבחו בקול נמוך וגנותו בקול רם
Rebbe Shimon ben Yochai said: אדם אומר שבחו בקול נמוך – A person should say his praise in a low voice, וגנותו בקול רם – and his disgrace in a loud voice. שבחו בקול נמוך מן וידוי המעשר – His praise in a low voice can be derived from the maaser confession, where the reciter declares his having performed the mitzvos properly, and the Torah does not use the word "ענה" – speak up. גנותו בקול רם ממקרא ביכורים – His disgrace in a loud voice can be derived from the bikkurim recitation, which includes the wickedness of our ancestor Lavan, about which the Torah says "וענית ואמרת" – You should speak up and say. The Gemara asks that Rebbe Shimon ben Yochai himself said one should not declare his shortcoming in a loud voice: מפני מה תקנו תפלה בלחש – Why did they institute prayer to be recited quietly? כדי שלא לבייש את עוברי עבירה – In order not to shame sinners who confess during their prayer. Therefore, the Gemara emends his statement to read "צערו" – his trouble, as a Baraisa teaches about a metzora and elsewhere: וכל מי שאירע בו דבר צריך להודיע לרבים – Anyone to whom a misfortune occurred must inform the public, ורבים מבקשים עליו רחמים – and the public will beseech Heaven for mercy for him.
- Machlokes about which language for Shema
The Mishnah taught that Shema may be said in any language. A Baraisa records a machlokes on this subject. Rebbi says: קרית שמע ככתבה – The recital of Shema must be done as it is written in the Torah (in Lashon HaKodesh). The Chachomim say: בכל לשון – in any language he understands. Rebbi darshens "והיו" – and they shall be, to teach בהווייתן יהו – they shall always be the way they are, in Lashon HaKodesh. The Chachomim say that the word "שמע" – Hear, implies בכל לשון שאתה שומע- in any language you understand. The Chachomim darshen Rebbi’s pasuk (והיו) to teach: שלא יקראנה למפרע – that he cannot read it backwards (which Rebbi darshens from elsewhere). Rebbi darshens the Chachomim’s pasuk (שמע) to teach: להשמיע לאזניך מה שאתה מוציא מפיך – to make heard to your ears that which you express with your mouth (i.e., it must be audible). The Chachomim hold like the opinion that one is yotzei without saying it audibly.
