century(#588 and#785) stated that those who did not understand Hebrew should pray in the vernacular. Maimonides provided a similar statement(Yad Hil. Ber 1.6), while the Tur and Shulhan Arukh made a distinction between private and public prayers. Private prayers were preferably said in Hebrew . While congregational prayers might be recited in the vernacular. They expressed a preference but did not exclude the vernacular in either instance(Tur Orah Hayyim 101; Shulhan Arukh, Orah Hayyim 101.4). Aaron Chorin , Eliezer Lieberman and others, who defended the changes made by the Reform movement in the last century and its use of the vernacular, however, insisted that a number of prayers should continue to be recited in Hebrew (Qinat Ha-emet; Or Nogah Part I). Of course, they felt that nothing stood in the way of using the vernacular.
In most conversion courses the study of a minimal amount of Hebrew is encouraged, although with the limited amount of time available real familiarity with the language is impossible. In many
instances the convert will be able to read simple prayerbook Hebrew and know the meaning of a text by association. The continuation of Hebrew studies has always been encouraged but is not a mandatory part of the conversion process. We would therefore, say to this individual that a minimum knowledge of Hebrew will be helpful for familiarity with religious services and as an association with tradition. More advanced knowledge of the Hebrew is desirable, but may not be possible for everyone. The sincerity of this convert is enough to lead to her acceptance. She should be assured that a fuller knowledge of Hebrew is not required of her. We will welcome her with the hope that she will be a good addition to our people.