There is a discussion in the Talmud about which things must be recited in Hebrew, and which things can be recited in any language. It comes from a framework based on this week’s Torah portion, Ki Tavo.
The framework utilizes the circumstances when the verb amirah, saying, is used by itself, and when aniyah and amirah, answering/speaking and saying, are used together.
saying: can be recited in any language
speaking and saying: must be recited in Hebrew
And this is all well and good, and important when we think about rituals and recitations of all sorts of things. But, the first comment they make after this breakdown is this on Sotah 32b:
The distinction between merely saying, and speaking and saying, is significant, as it is taught in a baraita that Rabbi Shimon ben Yoḥai says: A person should say their own praise in a soft voice, and say that which is to their discredit in a loud voice.
This is a recommendation about how we talk about ourselves in public.
We should be cautious about our ego and pridefulness. As such, we should say our praise quietly, while speaking on our negative qualities can be said more vocally.
There is some sense to this: we want to highlight our humility. This tactic is very common today in many cultures.
So where does this come from?
That one should say their praise in a soft voice is derived from the portion of the declaration of tithes, where one declares that they have acted appropriately, and the verse does not state: And you shall speak.
That one should say that which is to their discredit in a loud voice is derived from the recitation of the first fruits, concerning which the verse states: “And you shall speak and say” (Deuteronomy 26:5), i.e., it should be recited loudly.
Rabbi Steinsaltz goes on to explain that the recitation of the first fruits is the same portion that describes Lavan negatively. Negative description there, negative descriptions for us.
However, even the Talmud wonders if this is the best choice.
But should one really say that which is to his discredit in a loud voice?
But didn’t Rabbi Yoḥanan say in the name of Rabbi Shimon bar Yoḥai himself: For what reason did the Sages institute that the Amida prayer should be recited in a whisper?
So as not to embarrass transgressors who confess their transgressions during their prayer. There is proof that transgressors should not be embarrassed, as the verse detailing where different offerings are slaughtered does not differentiate between the place where a sin-offering is slaughtered and the place where a burnt-offering is slaughtered, so that it will not be recognized when one is bringing a sin-offering and the sinner will not be embarrassed. This shows that one should also say that which is to their discredit quietly.
The Talmud loves a good contradiction to resolve and presents one here, too.
Rabbi Shimon bar Yohai asks, and answers, why do we recite the Amidah in a whisper? Those who have transgressed a mitzvah and are confessing them during prayer, which is an element in the weekday Amidah, might become embarrassed if they had to do so publicly.
He then finds a framework as proof: the burnt offering, which the Amidah is based on, is offered in the same place as a sin offering, representing our confession. They are done together so that folks bringing the offerings won’t be embarrassed.
Drawing from this, we whisper the Amidah so that no one will be embarrassed.
However, if we’re supposed to speak things to our discredit out loud, we too might become embarrassed. Hence our contradiction.
How does this get resolved?
Do not say that one should say that which is to their discredit in a loud voice; rather, say that one should publicize their pain in a loud voice.
As it is taught in a baraita: It is derived from the verse: “And will cry: Impure, impure” (Leviticus 13:45), that a leper must publicize the fact that they are ritually impure.
They must announce their pain to the masses, and the masses will pray for mercy on their behalf. And similarly, anyone to whom a painful matter happens must announce it to the masses, and the masses will pray for mercy on their behalf.
The Talmud offers an alternative understanding.
Instead of being loud about our discredit, we are encouraged to be public about our pain. This is a huge difference and a timely one.
Based on the framework of the leper who announces their ritual impurity, we might also wish to announce our pain so that the community will support us.
This is an invitation to be vulnerable.
We learn a few powerful lessons when we pull all of this together.
1. We must continuously check our humility.
It is still good advice to keep our praise to ourselves. It can be easy to let our ego and excitement take the lead. There is a balance, where we can and should be proud of ourselves, but not too much.
There’s a quote I’ve heard, that apparently comes from a book entitled Radical Candor, about how we should speak to others. It says we should “praise in public, criticize in private.”
When we speak to others, it is better to express the positive things loudly and the negative things quietly. The major distinction here and what the Talmud presents is the subject, namely when we speak of others versus ourselves.
2. We remain in community, especially in our pain.
It is easy when we’re struggling to think we’re in it all alone. However, we are reminded here that part of being in a community is that you can get support from others.
This requires us to give up something many of us hold dearly: hiding our pain from others and being open.
It is hard to be open, but in so many cases, the benefits generally outweigh the possible risks. Certainly, it isn’t always true, but there are opportunities when we are vulnerable in public.
As Ki Tavo comes only a few weeks before the High Holidays, its timing is a powerful reminder of the spiritual work we have to do, both individually and as a community. Being open about where we’ve fallen short is important, and our Talmud encourages us to engage in that.