תלמוד על סוטה 7:1

HALAKHAH: “The priest anointed for war,” etc. Why⁴Why must he speak in Hebrew only? the priest anointed for war? Because it is written “he shall speak⁵Deut. 20:2.”? But about the reading of the Šema‘ it is written: “You shall speak about them,” and it may be recited in any language. But because it is written there “saying⁶Deut. 20:3.”. But for the declaration of tithes it is written “saying⁷Deut. 26:13.” and it may be recited in any language! Rebbi Ḥaggai said, it says here “to come close⁵Deut. 20:2.” and it says there, “the Levitic Cohanim shall come close⁸Deut. 21:5.;” since “coming close” there implies [recitation in] the holy language⁹Mishnah 7:2., so also “coming close” here implies [recitation in] the holy language¹⁰This is an example of an argument outside the hermeneutic rules, used quite frequently in the Babli but very sparingly in the Yerushalmi. It is not an “equal cut” since there is no transfer of meaning involved; it is what is known as הֶקֵּשׁ “tying together”. Both in the case of the priest chosen for war and the calf selected to atone for an unsolved murder case, it should be quite clear that the people involved cannot be heard unless they are reasonably close. In both cases, the note that they have to come near is somewhat redundant. Therefore, one may conclude that the additional expression was used to indicate similar circumstances, which by rabbinic authority is declared to concern the language to be used.. That follows Rebbi Aqiba who says, these are expressions of additions¹¹This refers to the ceremony for the unsolved murder case, where R. Jehudah in 7:2 states that common use of the roots אמר, ענה implies use of the holy language. That argument is acceptable only following R. Aqiba, not following R. Ismael. For the latter, the argument of R. Ḥaggai does not prove anything.. Following Rebbi Ismael who says, these are double expressions? Rebbi Ḥiyya bar Abba said, it says here “to come close” and it says there, “Moses shall come close to the mist¹²Ex. 20:21; the word order is incorrect in the quote.”, since “coming close” there implies [recitation in] the holy language¹³Since Moses was deputized by the people to speak to God Who obviously spoke to them and him in Hebrew. This reference to the holy language is acceptable to R. Ismael., so also “coming close” here implies [recitation in] the holy language.

HALAKHAH: It was stated in the name of Rebbi Jehudah: Any place where it was said in any of these expressions: you begin and say, thus, and thus⁴³The first and last expressions were mentioned in the Mishnah. כה “thus” is the introduction to the priests’ blessing, Num. 6:23., it means in the holy language. Rebbi Eleazar said, the defining paradigm for all is: “Moses would speak and God would answer him by voice⁴⁴Ex. 19:19. This is not a reference to the statement of R. Jehudah, but to the argument of the Mishnah. While in that verse, the root ענה does not have the meaning of “to begin to speak” but “to answer”, the mention of קול “voice”, which was in Hebrew, transfers to the recitation of the Levites, who have to speak בְּקוֹל רָם “in the voice of the High”, where High is a Title of God, Is. 56:15; cf. below, Note 61..” Rebbi Ḥaggai objected, is there not written, “Laban and Bethuel began⁴⁵Gen. 24:50. As noted later, they spoke Aramaic.,” if you say because of “beginning” only, is there not written “and said⁴⁶That verse contains both roots, ענה and אמר, even if they are separated by the names of the speakers. Therefore, the argument of R. Jehudah is invalid.”? If you want to say, by “saying” only, is there not written “from the Eternal came the word”⁴⁷This is a counter-argument. Since Laban and Bethuel admitted that the betrothal of Rebecca was a word of the Eternal, did they not speak Hebrew at that moment?? If you want to say, in the holy language, is there not written “the stone heap of testimony⁴⁸Gen. 31:47. Since Laban had to translate Jacob’s גַלְעֵד into Aramaic, it follows that he did not speak Hebrew.”? If you want to say, before the Torah was given, is there not the text of the declaration of tithes⁴⁹Deut. 26:16. However, there only the root אמר is used. which may be recited in any language⁵⁰Cf. Mishnah 1.?