## Berakhot Daf 15b

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

דִּילְמָא רַבִּי יְהוּדָה הִיא, וּלְכַתְּחִלָּה הוּא דְּלָא, הָא דִיעֲבַד — שַׁפִּיר דָּמֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Perhaps it is** in accordance with the opinion of **Rabbi Yehuda, and** although ***ab initio*** a deaf-mute may **not** read, **after the fact** his reading **is valid?**


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

לָא סָלְקָא דַּעְתָּךְ, דְּקָתָנֵי, חֵרֵשׁ דּוּמְיָא דְּשׁוֹטֶה וְקָטָן. מָה שׁוֹטֶה וְקָטָן דִּיעֲבַד נָמֵי לָא — אַף חֵרֵשׁ דִּיעֲבַד נָמֵי לָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **This could not enter your mind, as it was taught:** A deaf-mute, an imbecile, and a minor, in one phrase in our mishna; to teach that **a deaf-mute** is **similar** to **an imbecile and a minor. Just as** in the case of **an imbecile and a minor, even after the fact,** their reading is **not** valid, **so too** the reading of **a deaf-mute, even after the fact,** is **not** valid.


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

וְדִילְמָא הָא כִּדְאִיתָא וְהָא כִּדְאִיתָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this assertion based on their appearance in a common list: **And perhaps this** case is **as it is and that** case is **as it is;** although listed together, the circumstances of each case may be different, and no definite proof can be drawn from their juxtaposition.


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

וּמִי מָצֵית לְאוֹקְמַהּ כְּרַבִּי יְהוּדָה? וְהָא מִדְּקָתָנֵי סֵיפָא: רַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן, מִכְּלָל דְּרֵישָׁא לָאו רַבִּי יְהוּדָה הִיא?!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara objects from a different perspective: **And can you** really **establish** that the first clause in the mishna is **in accordance with** the opinion of **Rabbi Yehuda? But from what was taught in the latter clause** of the mishna: **And Rabbi Yehuda deems a minor fit** to read the Megilla, this proves **by inference that the beginning** of the mishna **is not** in accordance with the opinion of **Rabbi Yehuda?**


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

וְדִילְמָא כּוּלַּהּ רַבִּי יְהוּדָה הִיא וּתְרֵי גַוְונֵי קָטָן, וְחַסּוֹרֵי מְחַסְּרָא, וְהָכִי קָתָנֵי: הַכֹּל כְּשֵׁרִין לִקְרוֹת אֶת הַמְּגִילָּה, חוּץ מֵחֵרֵשׁ שׁוֹטֶה וְקָטָן. בַּמֶּה דְּבָרִים אֲמוּרִים — בְּקָטָן שֶׁלֹּא הִגִּיעַ לְחִנּוּךְ, אֲבָל קָטָן שֶׁהִגִּיעַ לְחִנּוּךְ — אֲפִילּוּ לְכַתְּחִלָּה כָּשֵׁר, דִּבְרֵי רַבִּי יְהוּדָה, שֶׁרַבִּי יְהוּדָה מַכְשִׁיר בְּקָטָן.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara rejects this challenge as well: **And perhaps the entire** mishna **is** in accordance with the opinion of **Rabbi Yehuda,** and there are **two types of minors, and the mishna is incomplete and it teaches as follows: All are fit to read the Megilla except a deaf-mute, an imbecile, and a minor. In what** case **is this said?** With regard to **a minor who has not** yet **reached** the age of **training** to fulfill the mitzvot. **However** in the case of **a minor who has reached** the age of **training, even *ab initio* he is fit** to read the Megilla. This is the **statement of Rabbi Yehuda, as Rabbi Yehuda deems a minor fit,** and his statement here comes to elucidate and not to dispute.


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

בְּמַאי אוֹקִימְתָּא, כְּרַבִּי יְהוּדָה — וְדִיעֲבַד אִין, לְכַתְּחִלָּה לָא? אֶלָּא הָא דְתָנֵי רַבִּי יְהוּדָה בְּרֵיהּ דְּרַבִּי שִׁמְעוֹן בֶּן פַּזִּי, חֵרֵשׁ הַמְדַבֵּר וְאֵינוֹ שׁוֹמֵעַ — תּוֹרֵם לְכַתְּחִלָּה,

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: In accordance **with whose** opinion **did you establish** the mishna? **In accordance with** the opinion of **Rabbi Yehuda,** who holds that **after the fact, yes,** his reading is valid, but ***ab initio*, no,** he may not read? **However, 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*.**


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

מַנִּי? לָא רַבִּי יְהוּדָה וְלָא רַבִּי יוֹסֵי. אִי רַבִּי יְהוּדָה, דִּיעֲבַד אִין לְכַתְּחִילָּה לָא. אִי רַבִּי יוֹסֵי, דִּיעֲבַד נָמֵי לָא!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
In accordance with **whose** opinion **is this** *baraita*? **Neither** the opinion of **Rabbi Yehuda nor** with the opinion of **Rabbi Yosei. As, if** you say that it is **Rabbi Yehuda’s** opinion, didn’t he say that **after the fact, yes,** he fulfilled his obligation, but ***ab initio*, no,** he may not fulfill his obligation in that manner? And **if** you say that it is **Rabbi Yosei’s** opinion, didn’t he say that **even after the fact he** did **not** fulfill his obligation?


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

אֶלָּא מַאי, רַבִּי יְהוּדָה — וַאֲפִילּוּ לְכַתְּחִלָּה נָמֵי? אֶלָּא הָא דְּתַנְיָא: לֹא יְבָרֵךְ אָדָם בִּרְכַּת הַמָּזוֹן בְּלִבּוֹ, וְאִם בֵּירֵךְ — יָצָא, מַנִּי?

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
This Gemara rejects this objection: **But rather, what,** will you explain the *baraita* in accordance with the opinion of **Rabbi Yehuda, and** a deaf-mute is **also** fit to fulfill his obligation **even *ab initio*? However, that which was taught** in a *baraita*: **One may not recite the Grace after Meals in his heart,** inaudibly, **and if he recited** the blessing in that manner, **he fulfilled** his obligation, in accordance with **whose** opinion is that *baraita*?


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

לָא רַבִּי יְהוּדָה וְלָא רַבִּי יוֹסֵי. אִי רַבִּי יְהוּדָה, הָא אָמַר אֲפִילּוּ לְכַתְּחִלָּה נָמֵי, וְאִי רַבִּי יוֹסֵי, הָא אָמַר אֲפִילּוּ דִּיעֲבַד נָמֵי לָא!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
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 even ***ab initio* he may 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 **even after the fact he** did **not** fulfill his obligation?


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

לְעוֹלָם רַבִּי יְהוּדָה הִיא, וַאֲפִילּוּ לְכַתְּחִלָּה נָמֵי. וְלָא קַשְׁיָא הָא — דִידֵיהּ, הָא — דְרַבֵּיהּ. דְּתַנְיָא, אָמַר רַבִּי יְהוּדָה מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה: הַקּוֹרֵא אֶת שְׁמַע צָרִיךְ שֶׁיַּשְׁמִיעַ לְאׇזְנוֹ, שֶׁנֶּאֱמַר: ״שְׁמַע יִשְׂרָאֵל״. 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:**
The Gemara responds: **Actually,** we can explain that the *baraita*: A deaf person may, *ab initio*, separate *teruma*, **is** in accordance with the opinion of **Rabbi Yehuda,** according to whom a deaf-mute is **also** permitted to do so **even *ab initio*.** With regard to the opinion expressed that he is prohibited to recite *Shema* and Grace after Meals *ab initio*, **there is no difficulty, 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.” The *baraita* continues: **Rabbi Meir said to him: But it says: “Which I command you this day, upon your heart”;** meaning that **the** significance of the **words follows the intention of the heart** and even *ab initio* one need not recite *Shema* audibly. The opinion that after the fact, a deaf person fulfilled his obligation to recite *Shema* is the opinion of Rabbi Elazar ben Azarya.


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

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

**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, it is,** nevertheless, **not difficult.** As **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,** while **this** *baraita* permitting a deaf person to separate *teruma ab initio* is in accordance with the opinion of **Rabbi Meir.**


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

אָמַר רַב חִסְדָּא אָמַר רַב שֵׁילָא: הֲלָכָה כְּרַבִּי יְהוּדָה שֶׁאָמַר מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, וַהֲלָכָה כְּרַבִּי יְהוּדָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Ḥisda said** that **Rav Sheila said: The *halakha* is in accordance with** the opinion of **Rabbi Yehuda who said in the name of Rabbi Elazar ben Azarya, and the *halakha* is in accordance with** the opinion of **Rabbi Yehuda** as cited in our mishna.


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

וּצְרִיכָא, דְּאִי אַשְׁמְעִינַן הֲלָכָה כְּרַבִּי יְהוּדָה, הֲוָה אָמֵינָא אֲפִילּוּ לְכַתְּחִלָּה, קָמַשְׁמַע לַן הֲלָכָה כְּרַבִּי יְהוּדָה שֶׁאָמַר מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara explains: **And** although that may seem redundant, both statements **are necessary, as had** Rav Ḥisda only **taught us** that **the *halakha* is in accordance with** the opinion of **Rabbi Yehuda, I would have said,** as was suggested in the Gemara above, that Rabbi Yehuda permits to do so **even *ab initio*.** Therefore, **he teaches us** that **the *halakha* is in accordance with** the opinion of **Rabbi Yehuda who said** it **in the name of** his teacher, **Rabbi Elazar ben Azarya;** *ab initio* one must recite *Shema* in a manner audible to his own ears.


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

וְאִי אַשְׁמְעִינַן הֲלָכָה כְּרַבִּי יְהוּדָה שֶׁאָמַר מִשּׁוּם רַבִּי אֶלְעָזָר בֶּן עֲזַרְיָה, הֲוָה אָמֵינָא צָרִיךְ וְאֵין לוֹ תַּקָּנָה. קָמַשְׁמַע לַן הֲלָכָה כְּרַבִּי יְהוּדָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And had** Rav Ḥisda only **taught us** that **the *halakha* is in accordance with Rabbi Yehuda in the name of Rabbi Elazar ben Azarya, I would have said** that the phrase: Must make it audible, means not only **must** he recite it that way *ab initio*, but **also** after the fact **he has no remedy** if he failed to do so. Therefore, **he teaches us** that **the *halakha* is in accordance with** the opinion of **Rabbi Yehuda;** *ab initio* one must recite *Shema* in a manner audible to his own ears, but if he failed to do so, after the fact his recitation is valid.


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

אָמַר רַב יוֹסֵף: מַחֲלוֹקֶת בִּקְרִיאַת שְׁמַע, אֲבָל בִּשְׁאָר מִצְוֹת — דִּבְרֵי הַכֹּל לֹא יָצָא, דִּכְתִיב: ״הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rav Yosef said:** The **dispute** as to whether or not a deaf person fulfills his obligation **is** only **in** the case of **the recitation of *Shema*, but with regard to the rest of the mitzvot, everyone agrees that he does not fulfill** his obligation if he does not hear his recitation, **as it is written: “Pay attention, and hear, Israel”** (Deuteronomy 27:9); meaning that one is required to listen and hear.


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

מֵיתִיבִי: לֹא יְבָרֵךְ אָדָם בִּרְכַּת הַמָּזוֹן בְּלִבּוֹ, וְאִם בֵּירֵךְ — יָצָא. אֶלָּא אִי אִתְּמַר — הָכִי אִתְּמַר: אָמַר רַב יוֹסֵף מַחֲלוֹקֶת בִּקְרִיאַת שְׁמַע, דִּכְתִיב ״שְׁמַע יִשְׂרָאֵל״, אֲבָל בִּשְׁאָר מִצְוֹת — דִּבְרֵי הַכֹּל יָצָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara **objects** based on what was taught in a *baraita*: **One may not recite the Grace after Meals in his heart,** inaudibly, **and if he recited** the blessing in that manner, **he fulfilled** his obligation. In this example of the rest of the mitzvot, the obligation to hear the recitation of the blessing is only *ab initio*. **Rather,** Rav Yosef’s statement must be emended. **If this was said, it was said as follows; Rav Yosef said:** The **dispute** as to whether or not a deaf person fulfills his obligation **is** only **in** the case of **the recitation of *Shema*, as it is written: “Hear, Israel.” But regarding the rest of the mitzvot, all agree that** a deaf-mute **fulfills** his obligation.


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

וְהָכְתִיב ״הַסְכֵּת וּשְׁמַע יִשְׂרָאֵל״!

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara asks: **Isn’t it written: “Pay attention, and hear, Israel”?**


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

הַהוּא בְּדִבְרֵי תוֹרָה כְּתִיב.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: **That** verse **is written with regard to matters of Torah;** one must pay close attention to what is written in the Torah.


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

״קָרָא וְלֹא דִּקְדֵּק בְּאוֹתִיּוֹתֶיהָ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
We learned in the mishna: **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. Similarly, there is a dispute whether or not one who recites *Shema* in a manner inaudible to his own ears fulfilled his obligation; the anonymous first *tanna* says: He fulfilled his obligation. Rabbi Yosei says: He did not fulfill his obligation.


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

אָמַר רַבִּי טָבִי אָמַר רַבִּי יֹאשִׁיָּה: הֲלָכָה כְּדִבְרֵי שְׁנֵיהֶם לְהָקֵל.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Tavi said** that **Rabbi Yoshiya said: The *halakha* is in accordance with** **the statements in both** disputes that rule **leniently**.


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

וְאָמַר רַבִּי טָבִי אָמַר רַבִּי יֹאשִׁיָּה: מַאי דִּכְתִיב ״שָׁלוֹשׁ הֵנָּה לֹא תִשְׂבַּעְנָה. שְׁאוֹל וְעֹצֶר רָחַם״. וְכִי מָה עִנְיַן שְׁאוֹל אֵצֶל רֶחֶם? אֶלָּא לוֹמַר לָךְ: מָה רֶחֶם מַכְנִיס וּמוֹצִיא, אַף שְׁאוֹל מַכְנִיס וּמוֹצִיא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Incidental to citing one statement by this combination of Sages, the Gemara cites another statement in their name: **And Rabbi Tavi said** that **Rabbi Yoshiya said: What is** meant by that which is **written: “There are three that are never satisfied…the grave and the barren womb”** (Proverbs 30:15–16)? We have to ask: **What does a grave have to do with a womb? Rather,** this juxtaposition comes **to tell you: Just as a womb takes in and gives forth, so too a grave takes in and gives forth** with the resurrection of the dead.


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

וַהֲלֹא דְבָרִים קַל וָחוֹמֶר: וּמָה רֶחֶם שֶׁמַּכְנִיסִין בּוֹ בַּחֲשַׁאי, מוֹצִיאִין מִמֶּנּוּ בְּקוֹלֵי קוֹלוֹת. שְׁאוֹל שֶׁמַּכְנִיסִין בּוֹ בְּקוֹלֵי קוֹלוֹת, אֵינוֹ דִין שֶׁמּוֹצִיאִין מִמֶּנּוּ בְּקוֹלֵי קוֹלוֹת? מִכָּאן תְּשׁוּבָה לָאוֹמְרִים אֵין תְּחִיַּית הַמֵּתִים מִן הַתּוֹרָה.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**And is this not an *a fortiori* inference: Just as** the fetus **is placed into the womb in private,** and the baby **is removed from it with loud cries** at childbirth; **the grave into which** the deceased **is placed with loud cries** of mourning at burial, **is it not right that** the body should **be removed with loud cries? From this** verse there is **a refutation to those who say that there is no Torah** source for the **resurrection of the dead.**


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

תָּנֵי רַבִּי אוֹשַׁעְיָא קַמֵּיהּ דְּרָבָא: ״וּכְתַבְתָּם״ — הַכֹּל בִּכְתָב, אֲפִילּוּ צַוָּאוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Oshaya taught** the following *baraita* **before Rava:** The verse, **“And you shall write them [*ukhtavtam*]** on the door posts of your house and your gates” (Deuteronomy 6:9), should be understood as though it were written: “And you shall write them completely [*ukhtav tam*],” i.e., in their entirety. **Everything must be in writing** in the *mezuza* or phylacteries, **even the commands** to write *mezuzot* and phylacteries.


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

אָמַר לֵיהּ: דַּאֲמַר לָךְ מַנִּי — רַבִּי יְהוּדָה הִיא, דְּאָמַר גַּבֵּי סוֹטָה — אָלוֹת כּוֹתֵב, צַוָּאוֹת אֵינוֹ כּוֹתֵב. וְהָתָם הוּא דִכְתִיב: ״וְכָתַב אֶת הָאָלוֹת הָאֵלֶּה״, אֲבָל הָכָא דִּכְתִיב: ״וּכְתַבְתָּם״ — אֲפִילּוּ צַוָּאוֹת נָמֵי.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
Rava **said to him: Who said** this *baraita* **to you? It was Rabbi Yehuda,** who **said with regard to** the scroll of the ***sota*** that **one writes curses,** but **one does not write commands** and instructions how to administer the potion to the *sota*. According to Rabbi Yehuda, in the case of *mezuzot* and phylacteries the Torah taught that even the commands must be written in order to distinguish it from *sota*. **There, in** the case of the *sota*, **it is written: “And** the priest **shall write [*vekhatav*] these curses** in a scroll” (Numbers 5:23); only the curses are recorded in the scroll, and nothing more. **But here** in the case of *mezuza*, **where it is written: “And you shall write them** [***ukhtavtam***],” **even the commands** must **also** be written.


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

אַטּוּ טַעְמֵיהּ דְּרַבִּי יְהוּדָה מִשּׁוּם דִּכְתִיב ״וְכָתַב״? טַעְמֵיהּ דְּרַבִּי יְהוּדָה מִשּׁוּם דִּכְתִיב ״אָלוֹת״. אָלוֹת אִין, צַוָּאוֹת — לָא.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara questions this: **Is that to say Rabbi Yehuda’s reason** for writing only the curses in the *sota* scroll **is because** the verse in the portion of *sota* **says: “And** the priest **shall write [*vekhatav*],”** as opposed to: “And you shall write them [*ukhtavtam*]”? **Rabbi Yehuda’s reason is because it is written** in the portion of the *sota*: These **curses,** meaning **curses, yes,** they must be recorded; **commands, no.** If that is Rabbi Yehuda’s reasoning, there is no reason to derive the requirement to write the commands from the phrase: And you shall write them, in the case of the mitzva of *mezuza*. Derive it simply from the fact that the Torah did not distinguish between the various components of the portion.


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

אִצְטְרִיךְ, סָלְקָא דַּעְתָּךְ אָמֵינָא נֵילַף ״כְּתִיבָה״ ״כְּתִיבָה״ מֵהָתָם: מָה הָתָם — אָלוֹת אִין, צַוָּאוֹת לָא. אַף הָכָא נָמֵי — צַוָּאוֹת לָא. כְּתַב רַחֲמָנָא ״וּכְתַבְתָּם״ — אֲפִילּוּ צַוָּאוֹת.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
The Gemara responds: “And you shall write them” **was necessary,** as otherwise **it might have entered your mind to say: Let us derive** it by means of a verbal analogy, **writing** mentioned here **from writing** mentioned **there,** that **just as there curses, yes, commands, no; so too here, commands, no.** Therefore, **the Torah wrote: And you shall write them** in their entirety, **even the commands.**


###### Berakhot 15b:27
[Berakhot 15b:27](https://torahapp.org/share/book/Berakhot/r/15b:27)

תָּנֵי רַב עוֹבַדְיָה קַמֵּיהּ דְּרָבָא: ״וְלִמַּדְתֶּם״ שֶׁיְּהֵא לִמּוּדְךָ תָּם — שֶׁיִּתֵּן רֶיוַח בֵּין הַדְּבָקִים.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On a similar note: **Rav Ovadya taught** a *baraita* **before Rava:** That which was stated: **“And you shall teach them [*velimadtem*]** to your children” (Deuteronomy 11:19) teaches that **your teaching must be complete [*tam*] that one** should **leave space between adjacent** words, where the last letter of the first and the first letter of the second are identical. One must distinguish between the words and enunciate each one clearly.


###### Berakhot 15b:28
[Berakhot 15b:28](https://torahapp.org/share/book/Berakhot/r/15b:28)

עָנֵי רָבָא בָּתְרֵיהּ: כְּגוֹן ״עַל לְבָבֶךָ״, ״עַל לְבַבְכֶם״, ״בְּכָל לְבָבְךָ״, ״בְּכָל לְבַבְכֶם״, ״עֵשֶׂב בְּשָׂדְךָ״, ״וַאֲבַדְתֶּם מְהֵרָה״, ״הַכָּנָף פְּתִיל״, ״אֶתְכֶם מֵאֶרֶץ״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rava responded after him** by way of explanation: **For example,** one must enunciate ***al levavekha*** and not read them as one word. So too, ***al levavkhem*, *bekhol levavekha*, *bekhol levavkhem*, *esev besadkha*, *va’avadtem mehera*, *hakanaf petil*,** and ***etkhem me’eretz*.** Because the last letter of the first word and the first letter of the second are identical, the words are liable to be enunciated together and the correct meaning is liable to be obscured.


###### Berakhot 15b:29
[Berakhot 15b:29](https://torahapp.org/share/book/Berakhot/r/15b:29)

אָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: כָּל הַקּוֹרֵא קְרִיאַת שְׁמַע וּמְדַקְדֵּק בְּאוֹתִיּוֹתֶיהָ מְצַנְּנִין לוֹ גֵּיהִנָּם, שֶׁנֶּאֱמַר: ״בְּפָרֵשׂ שַׁדַּי מְלָכִים בָּהּ תַּשְׁלֵג בְּצַלְמוֹן״ — אַל תִּקְרֵי ״בְּפָרֵשׂ״ אֶלָּא ״בְּפָרֵשׁ״, אַל תִּקְרֵי ״בְּצַלְמוֹן״ אֶלָּא ״בְּצַלְמָוֶת״.

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
On this same topic, **Rabbi Ḥama, son of Rabbi Ḥanina, said: Anyone who recites *Shema* and is punctilious in** enunciating **its letters, Gehenna is cooled for him, as it is stated: “When the Almighty scatters [*befares*] kings over it, it will snow in Tzalmon”** (Psalms 68:15). **Do not read *befares*,** When He scatters, **but *befaresh*,** When he enunciates. When one enunciates the name of God with precision, God will fulfill the verse: It will snow in Tzalmon, on his behalf. **Do not read *beTzalmon*,** in Tzalmon, **but *betzalmavet*,** in the shadow of death, a reference to Gehenna. As reward for enunciating God’s name precisely, God will cool Gehenna for him.


###### Berakhot 15b:30
[Berakhot 15b:30](https://torahapp.org/share/book/Berakhot/r/15b:30)

וְאָמַר רַבִּי חָמָא בְּרַבִּי חֲנִינָא: לָמָּה נִסְמְכוּ

**Tractate Berakot by A. Cohen, Cambridge University Press, 1921:**
**Rabbi Ḥama, son of Rabbi Ḥanina, also said: Why were**