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Parts of the davenning are in Aramaic. I understood that the Malochim (Angels) do not understand Aramaic. Since HKB”H does not “attend” prayers with less than a Minyan, one does not say the Aramaic parts of Selichos if davenning without a Minyan.

Are there other principles involved with Aramaic prayers?

How do we explain

1) that the Aramaic parts of Kedusha D’sidrah (Uvo LeTzion) should be said quietly?

2) That some siddurim allow one to say one of the “Yekum Purkan” prayers on Shabbos morning without a Minyan.

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1) The interlinear Aramaic in ובא לציון is simply the תרגום יונתן of the same פסוקים so presumably it functions as תרגום usually does, to clarify the פסוקים by translation, and therefore is meant to be understood rather than recited and would constitute an interruption in the vocal recitation if announced with the rest of the words. 2) The paragraph that one would not say in private has directly to do with the public and its servants. – WAF Jul 6 '12 at 18:49
Partly duplicated at judaism.stackexchange.com/questions/33491/… – Malper Nov 24 '13 at 21:23

The Rama in Orach Chaim siman 132 seif 1 says that in Uvah LeTzion (kedusha de'sidra) the parts of the kedusha that are translated into Aramaic should not be said aloud.

The Mishnah Berurah sk4 says that the Aramaic should be said as an individual since "everything that is in Aramaic should not be said berabim"

The perush Matok MiDvash explains the reason behind this halacha according to the Zohar (chelek 2 132b) which states that the shoresh (root) of Aramaic is from the sitra achah and we need to diminish the power of the sitra achah by means of reciting it as an individual.

As an aside: The Mishna Berurah concludes that if an individual is not praying with a tzibur they are allowed to say the Aramaic aloud. This is quoted from the Sha'arei Teshuva. However according to other explanations for the Rama's halacha (some brought in the Peri Megadim) you might not be allowed to say the Aramaic aloud even when not praying with a tzibur

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