וְהָיָ֗ה כֹּ֧ל אֲשֶׁר־יִקְרָ֛א בְּשֵׁ֥ם יְהוָ֖ה יִמָּלֵ֑ט כִּ֠י בְּהַר־צִיּ֨וֹן וּבִירוּשָׁלִַ֜ם תִּֽהְיֶ֣ה פְלֵיטָ֗ה כַּֽאֲשֶׁר֙ אָמַ֣ר יְהוָ֔ה וּבַ֨שְּׂרִידִ֔ים אֲשֶׁ֥ר יְהוָ֖ה קֹרֵֽא׃
און עס װעט זײַן, איטלעכער װאָס װעט רופֿן דעם נאָמען פֿון גאָט, װעט אַנטרונען װערן, װאָרום אױף באַרג צִיוֹן און אין ירושָלַיִם װעט זײַן אַן אַנטרינונג, אַזױ װי גאָט האָט געזאָגט; און די געבליבענע װעלן זײַן די װאָס גאָט טוט רופֿן.
Shulchan Arukh, Yoreh De'ah
When one prays for him, — if in his presence,18e., the invalid’s. one may pray in any language one desires; if one prays, not in his presence,18e., the invalid’s. one should pray only in Hebrew.19Shab. ibid. according to which the Divine Presence is with the invalid and supports him (v. supra n. 12). Hence, the visitor may pray in any language since he is in the presence of God. But when he is not in the presence of the invalid he requires the angel’s intercession who according to tradition understands only Hebrew (v. Sot. 33a). This should not be confused with the notion that Judaism advocates praying to angels to intercede on our behalf. The angel merely acts as a carrier of prayers to God. Y.Ber. IX, 1(13a), “If a misfortune befalls a person, he should not cry to Michael or Gabriel, but let him cry to me and I will answer him forthwith, as it is written, ‘whosoever shall call on the name of the Lord shall be delivered’” (Joel III, 5).