For logic would have dictated: that if the first testimony, which does not render her permanently forbidden, cannot be estab-lished by less than two [witnesses] —- [then] the last testimony, which does render her permanently forbidden, should cer-tainly not be established by less than two [witnesses]! But [the Torah] teaches (Numbers 5:13): And there was none to testify against her —- any manner of testimony which there may be against her.  But now [the logic of] kal vachomer dic-tates in regard to the first testimony: that if the last testimony, which does render her permanently forbidden, can yet be es-tablished by one witness —- [then] the first testimony, which does not render her permanently forbidden, should certainly be established by one witness! But [the Torah] teaches (Deut. 24:1): for he found in her some immoral matter, and over there (Deut. 19:15) it says: By the testimony of two witnesses ... shall a matter be established —- just as over there it is by the testimony of two witnesses, here too it is by the testimony of two witnesses.

[If] one witness says she was defiled and another says she was not defiled, [or] one woman says she was defiled and anoth-er says she was not defiled —- she drinks. [If] one says she was defiled and two says she was not defiled —- she drinks. [If] two say she was defiled and one says she was not defiled —- she does not drink.

These may be said in any language: The Biblical passage of the sotah; the avowal of the tithes; the recitation of Shema; pray-er; the Grace after Meals; the oath of testimony; and the oath of the deposit.

And these must be said in the Holy Tongue: The recitation [of the passage] of the first-fruits; chalitzah; the Blessings and the Curses; the blessing of the Kohanim; the blessing of the Kohen Gadol; the Biblical passage [read] by the king; the Biblical passage of the decapitated calf; and the [address of the Kohen] anointed for battle at the time he speaks to the people.