English is an acceptable language TB Sotah 32-3

Once again, the mishnayot are front loaded in the seventh chapter of our massekhet. The mishnayot delineate what may said in any language and what must be said in Hebrew. We begin with what the kohen says to the sotah may be said in any language. Obviously, we want her to understand why she is being brought to the Temple for this ritual and what will be the outcome after she drinks the bitter waters. The Gemara gives the reason why. “And why does all of this need to be explained to her? In order not to cast aspersions on the bitter water of a sota, as, if she committed adultery unwittingly or due to circumstances beyond her control, the water will not affect her.” (Sefaria.org translation)

We next turn our attention to those prayers which may be prayed in any language and how they are to be said. So, a person should not have an oversized ego “one should say his praise in a soft voice” (Sefaria.org translation) As we have previously learned over and over again, the rabbis were very sensitive not to embarrass anybody and prayer is no exception. “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 his discredit quietly.” (Sefaria.org translation) On the other hand, “one should publicize his 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 he is ritually impure. He must announce his pain to the masses, and the masses will pray for mercy on his behalf. And similarly, anyone to whom a painful matter happens must announce it to the masses, and the masses will pray for mercy on his behalf.” (Sefaria.org translation) This is the reason why we say a special prayer for the sick out loud mentioning each person’s name. We want the congregation to pray for mercy on behalf of the sick person.

If you ask anybody what is the most important prayer in Judaism, that person will say the Shema which proclaims God’s unique singularity and unity. Knowing what this prayer means is important; consequently, one may pray it in any language the person understands. “The Gemara continues its discussion of the recitations that can be stated in any language. From where do we derive that Shema may be recited in any language? As it is written: “Hear, O Israel” (Deuteronomy 6:4), which is homiletically interpreted to mean that it can be recited in any language that you can hear and understand.” (Sefaria.org translation) Nevertheless, it’s been my experience that this prayer loses some of its power and majesty when we sing “Hear Israel O’ Israel” instead of “Shema Yisrael”

When it comes to the Amidah, “It is stated in the mishna that the Amida prayer may be recited in any language. The reason for this is that since prayer is a request for divine mercy, one may pray in any way that one desires.” (Sefaria.org translation) Similarly, Grace after meals may be recited in any language. “§ It is stated in the mishna that Grace after Meals may be recited in any language. As it is written: “And you shall eat, and be satisfied, and bless the Lord your God” (Deuteronomy 8:10). The word “bless” is homiletically interpreted to mean: In any language that you bless.” (Sefaria.org translation)

Although you may pray these prayers and then language you understand, I encourage you to learn Hebrew and daven them in the original.