[Avodah] RAMBAM on Songs and Using Hebrew

[Prof. Levine]

The following is from Pirkei Avot with the Rambam's commentary pages 
74 - 75.  Note the statement,  "the decision whether a particular 
subject is forbidden or permitted, desirable or objectionable, is not 
dependent on the language in which it is spoken, but rather on its 
content. If the content of a song is inspiring, it is necessary to 
sing it, regardless of the language in which it is written."   This 
makes me wonder why some reject out of hand anything that is from a 
gentile source.

Also, note what the RAMBAM wrote regarding Hebrew,  namely, "Because 
of the holiness of the language, [41] it is not fitting to use it 
except for refined purposes."  This makes me wonder how one can use 
Hebrew as a day to day language as they obviously do in EY.  YL

[In this context, it is worthy to note that] songs, regardless of the 
language in which they are composed, are judged according to their 
content. We should follow the same guidelines with regard to them as 
mentioned above with regard to the five categories of speech. 
Although this point of clarification is obvious, it is necessary to 
mention it [specifically], because I have seen men of stature and 
pious individuals from our nation [ignoring it). When they attend a 
party, a wedding, or [a celebration of] that like, and a person 
desires to sing a song in Arabic, they object and refuse to allow the 
song to be sung. This is true even when the song praises courage or 
forthrightness - i.e., it is in the category of desired speech - or 
it praises wine. If, by contrast, a singer sings a Hebrew song, no 
one will object, nor will they remonstrate even though the content of 
the song concerns subjects that are forbidden or that should be eschewed.

This is utter foolishness. For the decision whether a particular 
subject is forbidden or permitted, desirable or objectionable, is not 
dependent on the language in which it is spoken, but rather on its 
content. If the content of a song is inspiring, it is necessary to 
sing it, regardless of the language in which it is written. And if 
its subject matter is corrupt, we are obligated to shun it, 
regardless of the language in which it is written.

I feel, however, that there is a further point to be added in this 
regard. When there are two songs that both arouse sensual desire, 
extol it, and draw the soul
in this direction, this is [surely] a shortcoming. And this is the 
category of speech that should be eschewed, for it arouses and 
stimulates a crude quality, as we
explained in the fourth [introductory] chapter. When one of the songs 
was composed in Hebrew and the other in Arabic or Persian, hearing 
the Hebrew song and speaking of these matters in that language is 
less desirable according to the Torah. Because of the holiness of the 
language, [41] it is not fitting to use it except for refined 
purposes. Surely, the above applies if the person [incorporatesJ a 
verse from the Torah or the Song of Songs. This causes [the song] to 
move from the undesirable category to the forbidden. For the Torah 
has forbidden the use of the words of prophecy for songs about crude 
and lowly matters. [42]

[41.] See the Guide for the Perplexed, Vol. III, Chapter 8, where the 
Rambam discusses the holiness
of the Hebrew language.

[42.] See Sanhedrin 101a.
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