The Gemara records how a certain sage would address a sick person during the week:
Rabbah bar bar Chanah said: When we would go with R' Elazar to visit a sick person, we noticed that sometimes he said, "May G-d remember you for peace" in Hebrew, and sometimes he said, "May the Merciful One remember you for peace" in Aramaic.
The Gemara asks: How could he have done this? That is, how could R' Elazar have prayed in Aramaic? But Rav Yehudah has said: A person should never request his needs in Aramaic, the ministering angels do not pay attention to him, because the ministering angels do not know Aramaic. The Gemara explains how R' Elazar could pray in Aramaic: A sick person is different because the Divine Presence is with him. As Rav Anan said in the name of Rav: From where is it stated: Hashem will support him on the sick bed.
R' Yochanan felt that the angels do not understand Aramaic, only Hebrew (Levush, Orach Chaim 101:7, and see Eliyahu Rabbah ibid). Yet other commentators differed. Some felt that angels understood all languages but only pay attention to the ones said in Hebrew (see Tosafos, Eliyahu Rabbah ibid). This issue aside, how do we reconcile this with Rambam?
In his fifth Principle of Faith (which every Jew must accept literally), Rambam writes:
"It is the Blessed One Whom it is proper to worship, to exalt, to propagate His greatness, and to fulfill His commandments. But one must not do so for anything of lower existence than G-d Himself], such as the angels, the stars, the spheres, the elements and whatever is composed of them . . . It is likewise improper to pray that they act as intercessors to present [our prayers] to Him. Only to Him shall one's thoughts be directed; and all besides Him should be ignored . . ." (Commentary of Mishnah, Sanhedrin ch. 10).
The Ramban agreed. He explained:
[Simialry], "The third form of idolatry is considering the angels capable of serving as intermediaries between G-d and His worshipers . . . Realize that even to pray to them for this purpose is forbidden to us .. ." (Toras HaShem Temimah).
These Rishonim explained this Gemara to mean that prayers to them are ineffectual. Meiri explains that this Gemara is not literal. It is the poetic style. Yet others feel that when the sick pray only G-d can answer (Rashi).
Question: How do we reconcile this Gemara with the Rishonim?
 Talmud Bavli 12b 1
 Disregarding, for the moment, the issue of whether it is permitted to pray in any language other than Hebrew