Tefilah [may be said in any language,] so he will know how to demand his needs.

Birkas ha'Mazon [may be said in any language] so he will know Whom [and for what] he blesses.

Shevu'as ha'Edus and Shevu'as ha'Pikadon - we impose the oath on him in his language (i.e. he understands it).

(Beraisa): Also Shevu'as ha'Dayanim is in his language.

Question: If one imposed the oath on them not in their language, and they answered Amen, are they exempt?

Answer: This is like it was taught - Shevu'as ha'Dayanim (Modeh b'Miktzas) - it is according to the stipulation in our (the judges') hearts, and not according to the stipulation in your (the ones who swear) hearts;

(R. Yudan): The Chazakah is, [even without saying so] according to the stipulation in our hearts he imposes the oath on him. Why does he stipulate with him? It is due to commoners, lest they say 'there is a stipulation in Shevu'os.' (Even if it was not his language, and he did not understand every word, if he answered Amen, he is liable. We explained this like SEFER NIR. Obviously, he must understand the basic content of the Shevu'ah he accepts - PF.)

Support (R. Chananyah, in front of R. Mana): It is written "Ki Es Asher Yeshno Po Imanu ha'Yom."

Question (R. Mana): How do you we learn from this?

Answer (R. Chananyah): Just like the generations that come after us, there is no Tenai in their hearts, also us, there is no Tenai in our hearts. (We explained this like SHA'AREI TORAS ERETZ YISRAEL.)

(Mishnah): The following must be said in Leshon ha'Kodesh: Mikra Bikurim (what one recites when he brings the first of the seven species to ripen; the verses said at) Chalitzah; the Berachos and curses (said on Har Gerizim and Har Eival); Birkas Kohanim; the Berachos of the Kohen Gadol (on Yom Kipur); Hakhel (the Parshah the king reads when the nation gathers on Sukos); Eglah Arufah (beheading a calf when a murdered body is found); and what the Kohen anointed for war says to the soldiers.

What is the source for Mikra Bikurim? "V'Anisa v'Amarta Lifnei Hash-m Elokecha", and below it says "v'Anu ha'Leviyim v'Amru El Kol Ish Yisrael Kol Ram" - just like the Aniyah said below (Berachos and curses) is in Leshon ha'Kodesh, also here (Mikra Bikurim) it is in Leshon ha'Kodesh.

What is the source for Chalitzah? "V'Ansah v'Amrah Kachah Ye'aseh la'Ish", and below it says "v'Anu ha'Leviyim v'Amru." Just like the Aniyah said below is in Leshon ha'Kodesh, also here it is in Leshon ha'Kodesh.

R. Yehudah says, [we need not learn from the Leviyim]. It says "v'Ansah v'Amrah Kachah" - she must say in this language [written in the Torah].

(Gemara - Beraisa - in the name of R. Yehudah): Wherever it says in such an expression - Aniyah and Amirah, Kachah or Ko, it is in Leshon ha'Kodesh.

(R. Elazar): The source from which we learn all of them is "Moshe Yedaber veha'Elokim Ya'anenu v'Kol."

Question (R. Chagai): It says "va'Ya'an Lavan u'Vesu'el." If you will say [that we learn from] Aniyah [alone, this is difficult, for presumably, he spoke in Arame'ic]!

If you will say also Amirah is needed [to teach Leshon ha'Kodesh, it is still difficult, for] it says [there] "va'Yomeru me'Hashem Yazta ha'Davar! (We explained this like SEFER NIR.)

If you will say that [Lavan spoke] in Leshon ha'Kodesh (this is not so, for) it says "va'Yikra Lo Yegar Sahadusa"!

If you will say that this was before Matan Torah (and R. Yehudah discusses only after Matan Torah), Viduy Ma'aser is after Matan Torah, and it is said in any language! (Even though it says only Amirah, and not Aniyah, we are thinking that R. Yehudah holds that either suffices by itself.)

Answer: (Really, we learn only when it says both Aniyah and Amirah, and even before Matan Torah. Lavan spoke in Leshon Sursi. It is close to Arame'ic; it is the language of the Yerushalmi (RASHI 49b).) This teaches that Leshon Sursi should not be light in your eyes (for this, it is considered like Leshon ha'Kodesh)!

[Leshon Sursi] is in the Torah, Nevi'im and Kesuvim. In the Torah it says "va'Yikra Lo Yegar Sahadusa." In Nevi'im it says "ki'Dinah Teimrun Lehom." In Kesuvim it says "va'Ydabru ha'Kasdim la'Melech Aramis."

Note: This connotes like PNEI MOSHE, that Sursi is Arame'ic itself. However, RASHI and KORBAN HA'EDAH can say that the Gemara alludes to the end of the verse, and it is in Sursi, and not proper Arame'ic.

(R. Yochanan): People of Beis Guvrin speak four nice languages for the world to use - Yevani for singing, Roman for war, Sursi for lamentations, and Ivri for speaking.

Some say that even Ashuri [is nice], for writing.

Ashuri has a writing (character set), but it has no language (they speak Arame'ic). Ivri has a language, but it has no writing. [Yisrael - PNEI MOSHE] chose the Ashuri writing and the Ivri language.

Question: Why is it called Ashuri?

Answer #1: Its writing is Me'ushar (praiseworthy).

Answer #2 (R. Levi): It is because they took it from Ashur (Ezra wrote the Torah in it).

It says "v'Anu ha'Leviyim v'Amru El Kol Ish Yisrael Kol Ram" - in the voice of Ram (the Exalted One) - this teaches that ha'Kadosh Baruch Hu joined His voice with them. (BACH (OC 128:8) - we expound so, for the Torah could have written 'Kol Gadol.')

Alternatively, "Kol Ram" is the most exalted of voices.

(R. Yitzchak): It is not small, nor big, rather, average.