Question: When reciting a berachah in English, does a person fulfill his obligation if he says “Hashem” instead of “L-rd” or “G-d”?
Yosef
Answer: The Mechaber rules (based on Shabbos 12b and Sotah 32a) that one may pray in any language when praying with a congregation, save for Aramaic, which angels do not know. The Beit Yosef explains that Aramaic is an unpleasant language. Tosafot (Shabbos 12b) notes that, of the angels, only Gabriel recognizes Aramaic. Tosafot asks, though: If the angels know even the innermost thoughts of man, how is it that they don’t know Aramaic?
The Chochmat Shlomo (Rabbi Shlomo Luria) explains that each nation’s ministering angel knows the language of that nation. Therefore, Michael, the ministering angel of the Jewish people, speaks only Hebrew.
We noted that Rabbi Zvi Hirsch Chayos (to Shabbos 12b) argues that since those with ruach ha’kodesh are able to perceive the innermost thoughts of man, surely angels can. Yet, Eliyahu Rabbah cites verses in I Kings (8:39) and Jeremiah (17:9-10) that indicate that only Hashem can discern man’s innermost thoughts. Rabbi Elazar Moshe HaLevi Horowitz (to Shabbos 12b) cites a passage in Daniel that states that the angel Gabriel discerned Daniel’s prayers. Gabriel, thus, is an exception among the angels, uniquely imbued with special abilities by Hashem.
Last week, we noted the Yad Epharim’s explanation of the Magen Avraham that praying in a language one understands is only better than praying in Hebrew (if one does not understand hebrew well) if one is doing so with an exact translation. Yet, the Holy Tongue very often defies exact translation. The Chofetz Chaim seems to maintain this view with regard to Keriat Shema. He also cites the Chatam Sofer who frowned upon praying in any language other than Hebrew due Reformers and other innovators in his time. The Chofetz Chaim questioned how one could abandon the language used by Hashem to create the world and converse with His prophets.
* * * * *
We cited a mishnah in Perek Elu Ne’emarin (Sotah 32a) listing those items that may be said in any language. Tefillah (prayer) is among them. The Gemara (Sotah 33a) states, “Prayer [may be recited in any language because] it is rachami (supplication).” Rashi (sv “tefillah”) explains that there is no need for Scriptural support [to permit praying in any language] because praying is an expression of one’s personal needs and therefore it stands to reason that one can pray in whatever language one can express oneself in.
The Gemara asks: “May prayer be said in any language? Did not R. Judah state, ‘One should never seek out one’s needs in Aramaic because R. Yochanan stated that the ministering angels pay no heed to someone who seeks out his needs Aramaic since they are not familiar with that language?’”
The Gemara answers that the rule not to pray in Aramaic refers to an individual praying on his own while the statement that one can pray in any language refers to an individual praying with a minyan.
The Gemara then asks: “Is it true that the ministering angels do not understand Aramaic? Surely we were taught in a Baraita: Yochanan the Kohen Gadol heard a heavenly voice emanating from the Holy of Holies stating [in Aramaic], ‘The young ones [of the Hasmonean monarchy] have emerged victorious.’” Furthermore, Simeon the Righteous once heard a heavenly voice emanating from the Holy of Holies stating in Aramaic, “The decree that he sought to introduce [to place an idol of Caesar in the Temple] is annulled.” It was later reported that Caligula Caesar was slain and thus all his decrees were annulled. His death coincided exactly with the moment the heavenly voice was heard.
The Gemara offers two answers for these heavenly voices (coming from angels) being in Aramaic: “One might say that a heavenly voice is different since its very purpose is to be understood.” Rashi (sv “sha’ani bat kol”) explains that the angel charged with issuing a heavenly voice knows every language, including Aramaic.
The second answer: “It was Gabriel [who spoke], for the master taught that Gabriel came and taught [Joseph in Egypt] all 70 languages.”
The Maharsha (Aggadot 33a) explains that the heavenly voice could not have been the Divine Presence since prophecy was lost with the passing of the last prophets, Chagi, Zechariah, and Malachi. Heavenly voices, though, continued to be heard afterward in the period of the Second Temple. Alternatively, the Maharsha suggests that the voice was heard via angels.
The Aruch HaShulchan (Orach Chayim 101:9) cites this passage from the Gemara as proof that one may pray in any language. He refers as well to King Solomon’s prayer to Hashem upon the completion and dedication of the Temple: “V’gam el ha’nochri asher lo me’amcha Yisrael hu, u’vah me’eretz rechoka l’ma’an shmecha… – Also the gentile who is not of your people Israel but will come from a distant land for your name’s sake… may You hear from Heaven, the foundation of your abode, and act according to all that the gentile calls out to You so that all the peoples of the world may know Your Name, to fear you as Your people Israel…” (I Kings 8:41-43).
Now surely, the Aruch HaShulchan notes, gentiles “will not pray in Hebrew. Thus, we see that prayer is accepted in any language.” Nevertheless, he states that once the Anshei Knesset ha’Gedola established the prayers as we have them today, those prayers can only be said in Hebrew. What prayers, then, may be said in any language? Special supplications such as selichot and yotzrot (liturgical poetic prayers). Also included are personal prayers on behalf of those who are ill or in trouble.
Heaven forbid, though, to deviate from the text and language of the set weekday, Shabbat, and Yom Tov prayers. The Aruch Hashulchan concludes: “Indeed, such has been the ruling of the halachic authorities of the generations before us.”
(To be continued)