## Berakhot Daf 15a

###### Berakhot 15a:1
[Berakhot 15a:1](https://torahapp.org/share/book/Berakhot/r/15a:1)

יִפָּנֶה, וְיִטּוֹל יָדָיו, וְיַנִּיחַ תְּפִילִּין, וְיִקְרָא קְרִיאַת שְׁמַע, וְיִתְפַּלֵּל, וְזוֹ הִיא מַלְכוּת שָׁמַיִם שְׁלֵמָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**should relieve himself, wash his hands, don phylacteries, recite *Shema*, and pray, and that is** acceptance of **the complete Kingdom of Heaven.**


###### Berakhot 15a:2
[Berakhot 15a:2](https://torahapp.org/share/book/Berakhot/r/15a:2)

אָמַר רַבִּי חִיָּיא בַּר אַבָּא אָמַר רַבִּי יוֹחָנָן: כָּל הַנִּפְנֶה, וְנוֹטֵל יָדָיו, וּמַנִּיחַ תְּפִילִּין, וְקוֹרֵא קְרִיאַת שְׁמַע, וּמִתְפַּלֵּל — מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ בָּנָה מִזְבֵּחַ וְהִקְרִיב עָלָיו קׇרְבָּן, דִּכְתִיב: ״אֶרְחַץ בְּנִקָּיוֹן כַּפָּי וַאֲסוֹבְבָה אֶת מִזְבַּחֲךָ ה׳״. אֲמַר לֵיהּ רָבָא: לָא סָבַר לַהּ מָר כְּאִילּוּ טָבַל, דִּכְתִיב: ״אֶרְחַץ [בְּנִקָּיוֹן]״ — וְלָא כָּתַב ״אַרְחִיץ [כַּפָּי]״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On a similar note, **Rabbi Ḥiyya bar Abba said** that **Rabbi Yoḥanan said: Anyone who relieves himself, washes his hands, dons phylacteries, recites *Shema*, and prays, the verse ascribes** credit **to him as if he built an altar and offered a sacrifice upon it, as it is written: “I will wash in purity my hands, and I will encircle the altar of the Lord”** (Psalms 26:6). **Rava said to him: Do you not maintain, Master,** that one who does so, **it is as if he immersed** his entire body, **as it is written: “I will wash in purity,” and it is not written: “I will wash my hands”?**


###### Berakhot 15a:3
[Berakhot 15a:3](https://torahapp.org/share/book/Berakhot/r/15a:3)

אֲמַר לֵיהּ רָבִינָא לְרָבָא: חֲזִי מָר הַאי צוּרְבָּא מֵרַבָּנָן דַּאֲתָא מִמַּעְרְבָא וְאָמַר: מִי שֶׁאֵין לוֹ מַיִם לִרְחוֹץ יָדָיו — מְקַנֵּחַ יָדָיו בְּעָפָר וּבִצְרוֹר וּבְקִסְמִית.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Ravina said to Rava: My Master, look at this Torah scholar [*tzurva merabbanan*] who came from** Eretz Yisrael **and said** something astonishing: **One who has no water with which to wash his hands,** it is sufficient that **he wipes his hands with earth, a rock, or a sliver** of wood.


###### Berakhot 15a:4
[Berakhot 15a:4](https://torahapp.org/share/book/Berakhot/r/15a:4)

אֲמַר לֵיהּ: שַׁפִּיר קָאָמַר, מִי כְּתִיב ״אֶרְחַץ בְּמַיִם״? ״בְּנִקָּיוֹן״ כְּתִיב — כֹּל מִידֵּי דִּמְנַקֵּי, דְּהָא רַב חִסְדָּא לָיֵיט אַמַּאן דִּמְהַדַּר אַמַּיָּא בְּעִידָּן צְלוֹתָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rava **replied to** Ravina: **He spoke well,** as, **is it written: I will wash with water? In purity, is written** referring to anything that cleans, **as Rav Ḥisda** would **curse one who** went out of his way **to seek water at the time of prayer.**


###### Berakhot 15a:5
[Berakhot 15a:5](https://torahapp.org/share/book/Berakhot/r/15a:5)

וְהָנֵי מִילֵּי לִקְרִיאַת שְׁמַע, אֲבָל לִתְפִלָּה מְהַדַּר. וְעַד כַּמָּה? — עַד פַּרְסָה. וְהָנֵי מִילֵּי לְקַמֵּיהּ, אֲבָל לַאֲחוֹרֵיהּ — אֲפִילּוּ מִיל אֵינוֹ חוֹזֵר. [וּמִינַּהּ] מִיל הוּא דְּאֵינוֹ חוֹזֵר, הָא פָּחוֹת מִמִּיל — חוֹזֵר.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
With regard to seeking water, the Gemara comments: **This applies only to the recitation of *Shema*,** as the time for its recitation is limited, and if one goes seeking water he may run out of time. **However, for prayer,** which may be recited all day, **one** must go out of his way **to seek** water. **And how** far must one go out of his way to seek water? **As far as a parasang [*parsa*]. And this,** one *parsa*, **applies only before him but behind him, he need not return even one *mil*. From this** one may infer that **he need not return one *mil*, but one must return less than one *mil*.**


###### Berakhot 15a:6
[Berakhot 15a:6](https://torahapp.org/share/book/Berakhot/r/15a:6)

**מַתְנִי׳** הַקּוֹרֵא אֶת שְׁמַע וְלֹא הִשְׁמִיעַ לְאׇזְנוֹ — יָצָא. רַבִּי יוֹסֵי אוֹמֵר: לֹא יָצָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**MISHNA:** **One who recites *Shema* and did not** recite in a manner **audible to his own ear,** either because he read inaudibly or because he is deaf, **fulfilled** his obligation. **Rabbi Yosei says: He did not fulfill** his obligation.


###### Berakhot 15a:7
[Berakhot 15a:7](https://torahapp.org/share/book/Berakhot/r/15a:7)

קָרָא וְלֹא דִּקְדֵּק בְּאוֹתִיּוֹתֶיהָ, רַבִּי יוֹסֵי אוֹמֵר: יָצָא. רַבִּי יְהוּדָה אוֹמֵר: לֹא יָצָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**One who recited** *Shema* and **was not** sufficiently **precise in** his enunciation of **its letters, Rabbi Yosei says: He fulfilled** his obligation. **Rabbi Yehuda says: He did not fulfill** his obligation.


###### Berakhot 15a:8
[Berakhot 15a:8](https://torahapp.org/share/book/Berakhot/r/15a:8)

הַקּוֹרֵא לְמַפְרֵעַ — לֹא יָצָא. קָרָא וְטָעָה — יַחְזוֹר לִמְקוֹם שֶׁטָּעָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**One who recited** *Shema* **out of order,** meaning he did not read the verses sequentially, **he did not fulfill** his obligation. **One who recited and erred, should return to the place** in *Shema* **that he erred.**


###### Berakhot 15a:9
[Berakhot 15a:9](https://torahapp.org/share/book/Berakhot/r/15a:9)

**גְּמָ׳** מַאי טַעְמָא דְּרַבִּי יוֹסֵי? מִשּׁוּם דִּכְתִיב ״שְׁמַע״ — הַשְׁמַע לְאׇזְנְךָ מָה שֶׁאַתָּה מוֹצִיא מִפִּיךָ. וְתַנָּא קַמָּא סָבַר, ״שְׁמַע״ — בְּכָל לָשׁוֹן שֶׁאַתָּה שׁוֹמֵעַ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**GEMARA:** The discussion in our mishna dealt with the question of whether or not one who recites *Shema* without hearing it fulfilled his obligation. The Gemara clarifies the opinions cited in the mishna: **What is the reason for Rabbi Yosei’s** opinion that one must recite *Shema* in a manner audible to his own ear? **Because it is written: *Shema*,** hear, and Rabbi Yosei holds that this is to be understood literally, meaning: **Make your ears hear what your mouth utters. The first *tanna*,** who holds that one fulfills his obligation even if he does not hear his recitation of *Shema*, **holds** that ***Shema*,** hear, comes to teach something else; one may recite *Shema* **in any language that one** can **hear** and understand, and there is no requirement to recite *Shema* specifically in Hebrew.


###### Berakhot 15a:10
[Berakhot 15a:10](https://torahapp.org/share/book/Berakhot/r/15a:10)

וְרַבִּי יוֹסֵי, תַּרְתֵּי שְׁמַע מִינַּהּ.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And Rabbi Yosei** agrees with the principle derived by the first *tanna* from the word *Shema*; however Rabbi Yosei holds: **Derive two** *halakhot* **from** the word *Shema*; first, one may recite *Shema* in any language, and second, one must recite it in a manner audible to his own ears.


###### Berakhot 15a:11
[Berakhot 15a:11](https://torahapp.org/share/book/Berakhot/r/15a:11)

תְּנַן הָתָם: חֵרֵשׁ הַמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ — לֹא יִתְרוֹם. וְאִם תָּרַם — תְּרוּמָתוֹ תְּרוּמָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**We learned there** in a mishna regarding the laws of separating tithes: **A deaf person who can speak but cannot hear may not separate *teruma*** *ab initio*, because he must recite a blessing over the separation of *teruma* and he is unable to hear the blessing. **But** after the fact, **if he did separate it, his *teruma* is** valid ***teruma*.**


###### Berakhot 15a:12
[Berakhot 15a:12](https://torahapp.org/share/book/Berakhot/r/15a:12)

מַאן תְּנָא חֵרֵשׁ הַמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ דִּיעֲבַד — אִין, לְכַתְּחִלָּה — לָא?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Who is** this ***tanna*** who holds that if **a deaf person who can speak but cannot hear** separates *teruma*, **it is** considered *teruma* **after the fact,** but ***ab initio*** he may **not** do so?


###### Berakhot 15a:13
[Berakhot 15a:13](https://torahapp.org/share/book/Berakhot/r/15a:13)

אָמַר רַב חִסְדָּא: רַבִּי יוֹסֵי הִיא, דִּתְנַן: הַקּוֹרֵא אֶת ״שְׁמַע״ וְלֹא הִשְׁמִיעַ לְאׇזְנוֹ — יָצָא, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר: לֹא יָצָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Ḥisda said: It is Rabbi Yosei, as we learned** in our mishna: **One who recites *Shema* and did not** recite it so it was **audible to his own ear, he fulfilled** his obligation. **This is the statement of Rabbi Yehuda. Rabbi Yosei says: He did not fulfill** his obligation.


###### Berakhot 15a:14
[Berakhot 15a:14](https://torahapp.org/share/book/Berakhot/r/15a:14)

עַד כָּאן לָא קָאָמַר רַבִּי יוֹסֵי לֹא יָצָא, אֶלָּא גַּבֵּי קְרִיאַת שְׁמַע דְּאוֹרָיְיתָא, אֲבָל תְּרוּמָה — מִשּׁוּם בְּרָכָה הוּא, וּבְרָכָה דְּרַבָּנַן וְלָא בִּבְרָכָה תַּלְיָא מִילְּתָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rav Ḥisda elaborates: **Rabbi Yosei only stated** that a deaf person **did not fulfill** his obligation even after the fact **with regard to the recitation of *Shema*,** which is a **biblical** obligation. **But** with regard to ***teruma*,** the concern is **due to the blessing recited over** its separation. **And the blessing is** by **rabbinic law,** and the separation of *teruma* itself **is not contingent upon the blessing.** The separation of *teruma* takes effect regardless of whether or not a blessing is recited, so in the case of a deaf person, he fulfilled his obligation after the fact.


###### Berakhot 15a:15
[Berakhot 15a:15](https://torahapp.org/share/book/Berakhot/r/15a:15)

וּמִמַּאי דְּרַבִּי יוֹסֵי הִיא, דִּילְמָא רַבִּי יְהוּדָה הִיא? וְאָמַר גַּבֵּי קְרִיאַת שְׁמַע נָמֵי דִּיעֲבַד — אִין, לְכַתְּחִלָּה — לָא. תֵּדַע, דְּקָתָנֵי: ״הַקּוֹרֵא״, דִּיעֲבַד — אִין, לְכַתְּחִלָּה — לָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges the assertion that this mishna is in accordance with the opinion of Rabbi Yosei: **And from where** do you infer that **this is** the opinion of **Rabbi Yosei? Perhaps it is** in accordance with the opinion of **Rabbi Yehuda, and he said that with regard to the recitation of *Shema* as well,** if one did not recite it in a manner audible to his own ears, **he has** fulfilled his obligation **after the fact,** but ***ab initio*** he may **not** do so. This opinion is identical to that of the *tanna* in the case of *teruma*. **Know** that this is true because **it was taught** in the mishna: **One who recites** *Shema* without it being audible to his own ear. The *tanna* formulated the dispute in a case which was **after the fact.** If one already recited *Shema* in this manner, **yes,** he fulfilled his obligation. The *tanna* did not formulate the case in the mishna using *ab initio* language, i.e., one may recite *Shema* in a manner inaudible to his own ears because, ***ab initio*,** he may **not** do so according to Rabbi Yehuda.


###### Berakhot 15a:16
[Berakhot 15a:16](https://torahapp.org/share/book/Berakhot/r/15a:16)

אָמְרִי: הַאי דְּקָתָנֵי ״הַקּוֹרֵא״, לְהוֹדִיעֲךָ כֹּחוֹ דְרַבִּי יוֹסֵי דְּאָמַר דִּיעֲבַד נָמֵי לָא. דְּאִי רַבִּי יְהוּדָה, אֲפִילּוּ לְכַתְּחִלָּה נָמֵי יָצָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this proof. In explanation, **they say:** The fact **that** the mishna **taught** the *halakha* utilizing the after the fact language: **One who recited,** does not prove that Rabbi Yehuda also holds that one may not *ab initio* recite *Shema* in a manner inaudible to his own ears. Rather, the mishna formulated the *halakha* in that manner **is to convey the far-reaching** nature of the opinion **of Rabbi Yosei, who said that** if one does so, even **after the fact, he did not fulfill** his obligation to recite *Shema*. **As, if it** sought to convey the opinion of **Rabbi Yehuda,** then **even *ab initio* he** may **fulfill** his obligation without hearing the recitation.


###### Berakhot 15a:17
[Berakhot 15a:17](https://torahapp.org/share/book/Berakhot/r/15a:17)

בְּמַאי אוֹקִימְתָּא — כְּרַבִּי יוֹסֵי? וְאֶלָּא הָא דְתַנְיָא: לֹא יְבָרֵךְ אָדָם בִּרְכַּת הַמָּזוֹן בְּלִבּוֹ, וְאִם בֵּירַךְ — יָצָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara challenges this conclusion: **How did you establish** the reasoning of the mishna dealing with the laws of *terumot*? **In accordance with** the opinion of **Rabbi Yosei,** who holds that one who does not hear his recitation does not fulfill his obligation even after the fact. **But** what about **that which was taught** in a *baraita*: **One may not recite the Grace after Meals,** which like *Shema* and unlike the blessing on separating *teruma* is a Torah commandment, **in his heart,** inaudibly, **and if he recited** the blessing in that manner, **he fulfilled** his obligation?


###### Berakhot 15a:18
[Berakhot 15a:18](https://torahapp.org/share/book/Berakhot/r/15a:18)

מַנִּי? לָא רַבִּי יוֹסֵי וְלָא רַבִּי יְהוּדָה. דְּאִי רַבִּי יְהוּדָה — הָא אָמַר, לְכַתְּחִלָּה נָמֵי יָצָא? אִי רַבִּי יוֹסֵי, דִּיעֲבַד נָמֵי לָא!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In accordance with **whose** opinion **is this** *baraita*? **It is** in accordance **neither** with the opinion of **Rabbi Yosei nor** with the opinion of **Rabbi Yehuda. As if** you say that it is in accordance with the opinion of **Rabbi Yehuda, didn’t he say** according to the way the Gemara explained his position that even ***ab initio* he may fulfill** his obligation in that manner, and he need not recite it audibly. In that case, why should one refrain from reciting the blessing in his heart? And **if** you say that it is in accordance with the opinion of **Rabbi Yosei;** he holds that even **after the fact, he did not** fulfill his obligation.


###### Berakhot 15a:19
[Berakhot 15a:19](https://torahapp.org/share/book/Berakhot/r/15a:19)

אֶלָּא מַאי, רַבִּי יְהוּדָה. וְדִיעֲבַד — אִין, לְכַתְּחִלָּה — לָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather, what** must we say? We must revert to the explanation that it is in accordance with the opinion of **Rabbi Yehuda** who holds that **after the fact, yes,** he fulfilled his obligation, but ***ab initio*, no,** one may not recite it in a manner inaudible to his own ears. Therefore the *baraita* concerning Grace after Meals is in accordance with the opinion of Rabbi Yehuda.


###### Berakhot 15a:20
[Berakhot 15a:20](https://torahapp.org/share/book/Berakhot/r/15a:20)

אֶלָּא הָא דְתָנֵי רַבִּי יְהוּדָה בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן פַּזִּי: חֵרֵשׁ הַמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ — תּוֹרֵם לְכַתְּחִלָּה, מַנִּי?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara questions this: **But** what about **that** *baraita* **which was taught by Rabbi Yehuda, son of Rabbi Shimon ben Pazi: A deaf** person **who speaks but does not hear may, *ab initio*, separate *teruma*.** In accordance with **whose** opinion **is that** *baraita*?


###### Berakhot 15a:21
[Berakhot 15a:21](https://torahapp.org/share/book/Berakhot/r/15a:21)

לָא רַבִּי יְהוּדָה וְלָא רַבִּי יוֹסֵי. אִי רַבִּי יְהוּדָה — הָא אָמַר דִּיעֲבַד אִין, לְכַתְּחִלָּה לָא. אִי רַבִּי יוֹסֵי — הָא אָמַר דִּיעֲבַד נָמֵי לָא?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
According to what we have said, **it is** in accordance **neither** with the opinion of **Rabbi Yehuda nor** with the opinion of **Rabbi Yosei. As if** you say that it is in accordance with the opinion of **Rabbi Yehuda, didn’t he say** that **after the fact, yes,** he fulfilled his obligation, although it was inaudible to his own ears, but ***ab initio*, no,** he may not fulfill his obligation in that manner? And **if** you say that it is in accordance with the opinion of **Rabbi Yosei, didn’t he say** that if he does not hear himself, **even after the fact he** did **not** fulfill his obligation? If so, whose opinion is reflected in this *baraita*?


###### Berakhot 15a:22
[Berakhot 15a:22](https://torahapp.org/share/book/Berakhot/r/15a:22)

אֶלָּא, לְעוֹלָם רַבִּי יְהוּדָה, וַאֲפִילּוּ לְכַתְּחִלָּה נָמֵי. וְלָא קַשְׁיָא, הָא — דִידֵיהּ, הָא — דְרַבֵּיהּ. דִּתְנַן, רַבִּי יְהוּדָה אוֹמֵר מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: הַקּוֹרֵא אֶת שְׁמַע צָרִיךְ שֶׁיַּשְׁמִיעַ לְאׇזְנוֹ, שֶׁנֶּאֱמַר: ״שְׁמַע יִשְׂרָאֵל ה׳ אֱלֹהֵינוּ ה׳ אֶחָד״. אָמַר לוֹ רַבִּי מֵאִיר: הֲרֵי הוּא אוֹמֵר ״אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל לְבָבֶךָ״ — אַחַר כַּוָּנַת הַלֵּב הֵן הֵן הַדְּבָרִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rather,** we must revert to the previous explanation but with a slight revision, and say that **actually it is** in accordance with the opinion of **Rabbi Yehuda, and even *ab initio*,** a deaf person may **also** separate *teruma*. **And this is not difficult** and there is no contradiction between the mishna and the *baraita*, **as this is his** own opinion **and that is his teacher’s** opinion. **As it was taught** in a *baraita*: **Rabbi Yehuda said in the name of Rabbi Elazar ben Azarya: One who recites *Shema* must make it audible to his ears, as it is stated: “Hear, Israel, the Lord is our God, the Lord is One.”** This means that he must do so, but after the fact, if he failed to do so, he nevertheless fulfilled his obligation. The *baraita* continues: **Rabbi Meir said to him: It says: “Which I command you this day, upon your heart;”** which Rabbi Meir explains to mean that **the** significance of the **words follows the intention of the heart** and even *ab initio* one need not recite *Shema* audibly.


###### Berakhot 15a:23
[Berakhot 15a:23](https://torahapp.org/share/book/Berakhot/r/15a:23)

הַשְׁתָּא דְּאָתֵית לְהָכִי, אֲפִילּוּ תֵּימָא רַבִּי יְהוּדָה כְּרַבֵּיהּ סְבִירָא לֵיהּ. וְלָא קַשְׁיָא: הָא רַבִּי מֵאִיר, הָא רַבִּי יְהוּדָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara notes: **Now that you have arrived at this** point and the entire *baraita* has been cited, **even** if **you say** that **Rabbi Yehuda holds in accordance with** the opinion of **his teacher,** that only after the fact, does a deaf person fulfill his obligation, **it is,** nevertheless, **not difficult** and the different *baraitot* are not contradictory. As **this** *baraita* permitting a deaf person to separate *teruma ab initio* is in accordance with the opinion of **Rabbi Meir,** while **this** *baraita* that holds that he may not recite Grace after Meals *ab initio* but after the fact he fulfilled his obligation is in accordance with the opinion of **Rabbi Yehuda.**


###### Berakhot 15a:24
[Berakhot 15a:24](https://torahapp.org/share/book/Berakhot/r/15a:24)

תְּנַן הָתָם: הַכֹּל כְּשֵׁרִים לִקְרוֹת אֶת הַמְּגִילָּה, חוּץ מֵחֵרֵשׁ, שׁוֹטֶה וְקָטָן. וְרַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara cites a similar discussion with regard to the reading of the Megilla: **We learned** in a mishna **there** in tractate *Megilla*: **All are fit to read the Megilla except a deaf person, an imbecile, and a minor. And Rabbi Yehuda deems a minor fit.**


###### Berakhot 15a:25
[Berakhot 15a:25](https://torahapp.org/share/book/Berakhot/r/15a:25)

מַאן תָּנָא חֵרֵשׁ דִּיעֲבַד נָמֵי לָא? אָמַר רַב מַתְנָה: רַבִּי יוֹסֵי הִיא. דִּתְנַן: הַקּוֹרֵא אֶת ״שְׁמַע״ וְלֹא הִשְׁמִיעַ לְאׇזְנוֹ — יָצָא, דִּבְרֵי רַבִּי יְהוּדָה. רַבִּי יוֹסֵי אוֹמֵר: לֹא יָצָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara clarifies: **Who is the *tanna*** who holds that even **after the fact,** the reading of **a deaf person** is **not** valid? **Rav Mattana said: It is Rabbi Yosei, as we learned** in our mishna: **One who recites *Shema* and did not** recite it so it was **audible to his own ear, fulfilled** his obligation. **This is the statement of Rabbi Yehuda. Rabbi Yosei says: He did not fulfill** his obligation.


###### Berakhot 15a:26
[Berakhot 15a:26](https://torahapp.org/share/book/Berakhot/r/15a:26)

מִמַּאי דְּרַבִּי יוֹסֵי הִיא וְדִיעֲבַד נָמֵי לָא,

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **From where** do you conclude that the mishna cited from tractate *Megilla* is in accordance with the opinion of **Rabbi Yosei, and** that **after the fact** his reading is **also not** valid?