Parshas Noach: Learning and Speaking Hebrew
No definitive Halacha LeMa'aseh conclusions should be applied to practical situations based on any of these Shiurim.
The Torah tells us that prior to the deeds perpetrated by the people of the Dor Haflagah who tried to build a giant tower in order to fight against Hashem, all the people on earth spoke one language (Bereishis 11:1). Rashi, in his commentary on this Posuk (Ibid. s.v. Safah), indicates that this one language was Lashon HaKodesh, which we call Hebrew. This opinion is found as well in the Yerushalmi in Megillah (Perek 1 Halachah 9, Daf 10a) where this universally spoken language is also identified as Lashon HaKodesh and as the language spoken by Hashem Himself. This latter point is a reference to the fact that Hashem created the world by speaking in Hebrew, as noted by the Pnei Moshe (Ibid. in s.v. V'Acharina) and mentioned as well by Rashi earlier in the Torah (Bereishis 2; 23, in s.v. L'Zot), citing the Midrash in Bereishis Rabbah (Parshas 18 Siman 6). It also refers to the fact that Hashem spoke to Bnai Yisrael in Hebrew when giving them the Torah, as noted by the Korban HaEidah (Ibid. in s.v. B'Lashon), and stated as well by the Midrash (Ibid.) and by the Gemara in Berachos (13a) and in Sanhedrin (21b). The Gemara in Chagigah (16a) adds that Hebrew is the language spoken by the Malachei HaShareis, the ministering angels, in Heaven.
Given this unique significance and status of the Hebrew language, is there any Mitzvah to study and master or speak Hebrew? The Yerushalmi in Shabbos (Perek 1 Halacha 3, 9a) lists among the attributes which describe one who is guaranteed to be worthy of Olam HaBo the fact that he speaks Lashon HaKodesh; the Korban HaEidah (Ibid. in s.v. U'Midbar) notes that speaking this language leads to spiritual purity. This does not, however, mean that there is a Mitzvah to speak Hebrew. It is also obvious that knowledge of Hebrew and its grammatical and linguistic rules is sometimes necessary for proper understanding of an expression in the Torah which has Halachic ramifications, as is made clear, for example, in the Gemara in Yevamos (13b and see Ibid. Tosafot s.v. Kaivan) as well as in the Gemara in Rosh HaShanah (3a), and as is elaborated upon by Rashi (Ibid. in s.v. K'DRaish Lakish). This too, however, does not necessarily mean that there is a specific Mitzvah to speak Hebrew or that the study of Hebrew is even considered to be a fulfillment of the Mitzvah of Talmud Torah.
It would appear, however, that according to at least some authorities, there is some kind of Mitzvah associated with speaking and learning Hebrew. The Sifrei in Parshas Eikev (Piska 10, Devarim, Piska 46) states that when a child first begins to talk, his father should speak to him in Hebrew and teach him Torah, implying that this will guarantee the child a long life, and that failure to do so will unfortunately assure the opposite. The same idea is found in Tosefta in Chagigah (Perek 1 Halacha 3), though with a slight variation: this source states that when a child knows how to talk, his father should teach him Hebrew. It could be argued that according to the latter source, it is insufficient to simply speak to the child in Hebrew, thereby familiarizing him with the language in a general sense; rather, it is necessary to teach the child Hebrew so that he becomes fluent in it. In either case, it is clear that Chazal considered it important for children to be exposed to Hebrew at some level starting at a very young age; apparently, there is value in knowing the language and, presumably, in being able to use it as an adult.
The clearest formulation which identifies learning Hebrew as a Mitzvah is found in the Peirush HaMishnayos of the Rambam, commenting on the Mishnah in Pirkei Avos (Perek 2 Mishnah 1) which says that one must be as scrupulous regarding a "Mitzvah Kallah"-a minor Mitzvah-as one is with a "Mitzvah Chamurah"-a major Mitzvah. As a example of a Mitzvah Kallah, the Rambam (Ibid.) cites studying-or teaching-Hebrew, along with rejoicing on Yom Tov (which is clearly a Mitzvah from the Torah), adding, as the Mishnah itself (Ibid.) seems to suggest, that these "minor" Mitzvos are in fact more important than people tend to think. The Rambam (Ibid.) here clearly considers studying Hebrew to be a Mitzvah, one which is perhaps more significant than one may think.
The difficulty is that although the Rambam's view is clear in the Peirush HaMishnayos (Ibid.), he does not codify this Mitzvah to learn or teach Hebrew in his Mishneh Torah, nor does such a requirement appear in the Shulchan Aruch. The Torah Temimah in Parshas Eikev (Devarim 11; 19, Ot 52) refers to a separate essay which he wrote about the obligation and the importance of learning Hebrew, and questions why the Poskim omitted any reference to the requirement to learn Hebrew. Although he suggests a possible answer, he concludes that the difficulty remains. It is worth noting, however, that among others, the Chavos Yair (Chavos Yair Siman 124) writes that it is important and indeed necessary to study Hebrew grammar, and the Vilna Gaon as well spoke of the need to be thoroughly familiar with grammar, as reported by his sons in their introduction to his commentary on the Shulchan Aruch (Introduction of Bnei HaGra to Shulchan Oruch Orach Chaim). Moreover, Rav Moshe Feinstein (Igros Moshe Even HaEzer Chelek 3 Siman 35) actually states clearly that there is a Mitzvah to speak in Hebrew, although he asserts that there is certainly and obviously no prohibition to speak in any other language.
The Pardes Yosef in Parshas Ki Sissa (Shemos 30; 13) quotes an interesting suggestion as to the source of this Mitzvah to study and know Hebrew, linking it with the Mitzvah of "Hakhel," a Mitzvah which obligated every Jew to assemble in Yerushalayim once every seven years (on the Sukkos following the Shemittah year) to hear the king publicly read certain sections of the Torah (See Devarim 31; 10-13). The Mishnah in Sotah (32a) says clearly that these sections had to be read by the king in Hebrew, a ruling codified by the Rambam (Perek 3 Hilchos Chagigah Halacha 5). The Gemara in Chagigah (3a) implies that it was necessary for the people to understand what the king was reading; there may therefore be a Mitzvah to learn Hebrew in order to properly fulfill the Mitzvah of Hakhel. One could suggest by extension that since the Torah and most other major Jewish works are written in Hebrew, there may be a Mitzvah to learn Hebrew in order to more thoroughly master these works, especially in view of the fact that the Ramban in Parshas Ki Sissa (Ibid.) writes that Hebrew is in fact called Lashon HaKodesh precisely because it is the language used in the Torah and other holy works.
It is interesting to note that in the Shulchan Aruch, the Ramo (Orach Chaim Siman 307 Sif 16) rules that whereas it is inappropriate to read certain types of stories, books and literature on Shabbos, if they are written in Hebrew, they may be read on Shabbos. The Magen Avraham (Ibid Sif Katan 24) explains that this is because the language itself has Kedushah and one can learn Divrei Torah simply by reading books and even letters written in Hebrew. The Taz (Ibid. Sif Katan 13) disagrees with this last point, citing the fact that the Shulchan Aruch rules elsewhere (Orach Chaim Siman 85 Sif 2) that one may speak in Hebrew about ordinary topics even in a place like a bathroom where Torah learning would be forbidden, but it should be noted that the Magen Avraham (Ibid. Sif Katan 2) quotes from the Sefer Chassidim (Siman 994) that it is indeed a sign of piety to avoid speaking Hebrew in such places. The above, of course, should not be understood as an all-encompassing permit to read on Shabbos any kind of literature which may happen to be written Hebrew. Certain literature ought to be avoided, both on Shabbos and during the week, regardless of the language in which it is written, because the content is inappropriate, both for Shabbos and in general. Moreover, it must be stressed that there may be important distinctions which have to be drawn between modern, spoken Hebrew and the Lashon HaKodesh referred to by the above sources.
Nevertheless, it is noteworthy that the Midrash in VaYikra Rabbah (Parsha 32 Siman 5), among other places, states that one of the meritorious deeds of our ancestors in Mitzrayim was that they maintained their own language-Hebrew. Although this may not mean that they spoke exclusively in Hebrew, it is clear that they considered it important to know Hebrew fluently, and this was one of the things which made them worthy of redemption.
Topic: Parshas Noach: Learning and Speaking Hebrew (Read 2128 times)