(Mishnah): If one said Keri'as Shma inaudibly to his ear, he was Yotzei;

R. Yosi says, he was not Yotzei.

R. Yosi says, if he did not articulate the letters properly, he was Yotzei;

R. Yehudah says, he was not Yotzei.

If one said it out of order, he was not Yotzei;

If one erred, he returns to the place where he erred.

(Gemara - Rav): The Halachah follows both [Tana'im] to be lenient.

Question: [Had Rav] not said so, what would we say? [The first argument is] a Stam [Mishnah] against R. Yosi - the Halachah follows the Stam! [The second argument is] R. Yosi against R. Yehudah - [a general rule teaches that in such a case,] the Halachah follows R. Yosi! Why did Rav need to say 'the Halachah follows both of them to be lenient'?

Answer: It is because he heard R. Chiya teach [the first law] in the name of R. Meir [and not Stam, we would have said the Halachah follows R. Yosi against R. Meir], therefore he needed to say 'the Halachah follows both of them to be lenient.'

(Beraisa): If one prayed inaudibly to his ear, he was Yotzei;

Question: According to whom is this needed?

Answer: It is needed according to R. Yosi.

Question: Which R. Yosi is this?

Answer (Mishnah): If one said Keri'as Shma inaudibly (to his own ears), he was Yotzei. R. Yosi says, he was not Yotzei.

A Mishnah there (Megilah 2:4) teaches that all are Kosher to read the Megilah, except for a Cheresh, lunatic or child.

(Rav Masnah): Our Mishnah is R. Yosi. (He disqualifies a Cheresh because he cannot say it inaudibly to his own ears.)

(R. Yosi, the Amora): We thought to say that Rabanan and R. Yosi argue about Shema, for it says "Shema'' (R. Yosi expounds that one must hear himself), but not for other Mitzvos (R. Yosi does not argue);

Retraction: Since Rav Masnah said that [our Mishnah] is R. Yosi, this teaches that Shema and all Mitzvos are the same. (R. Yosi and Rabanan argue about all Mitzvos. We explained this like R. SHLOMO SIRILIYO.)

What is R. Yosi's reason? It says "v'Ha'aznta l'Mitzvosav'' - your ears must hear what your mouth speaks.

(Rav Chisda): [Really, our Mishnah] does not [disqualify] a Cheresh. Our Mishnah taught [Cheresh] because he is normally taught with a lunatic and minor. (It is even like Rabanan.)

(R. Yosah): Presumably, Rav Chisda agrees that [the Mishnah in] Terumos (1:2, which says that a Cheresh who can speak but cannot hear, his Terumah is valid b'Di'eved), is R. Yosi. (He may not separate l'Chatchilah, for he cannot hear his own Brachah.)

Support: R. Chananyah came and said in the name of Rav Chisda that it is R. Yosi.

(R. Yosi Bei (the son of) R. Bun): You are forced to say that it is R. Yosi, for [the Reisha, 1:1] taught the first five [who cannot tithe even b'Di'eved], and it did not teach with them [a Cheresh who can speak. It taught a Stam Cheresh, who cannot speak nor hear.]

Implied suggestion: [Perhaps it is like everyone. It did not teach with the first five a Cheresh who can speak,] because their Terumah is not Terumah [but such a Cheresh, his Terumah is valid]!

Rejection: It taught (Mishnah 1:6) the latter five (whose Terumah is valid b'Di'eved), and it did not teach with them [a Cheresh who can speak. Surely it omitted him, because there is an argument about him; Rabanan permit l'Chatchilah!]

Conclusion: You must say that [Mishnah 2, about a Cheresh who can speak] is R. Yosi [and Rabanan disagree.]

The following [pairs of words] require precision (a pause in between, lest they sound like one word, for the latter begins with the same letter that the former ends with) - "Al Levavecha'', "Al Levavchem'', "Esev b'Sadcha'', "va'Avadtem Meherah'', "ha'Kenaf Pesil'', "Eschem me'Eretz.'' (ME'IRI 15b - for Esev b'Sadcha and ha'Kenaf Pesil, the letters are different, for there is a dot in the first letter of the latter word. Perhaps one will err to say both the same, or at the time of the Gemara, they were pronounced the same with or without a dot.)

(R. Chanina citing R. Acha): [One must be careful also to pronounce the Ayin in] Asher Nishba Hash-m (lest it sound like Nishbah (was taken captive, which is heresy).

(R. Shmuel bar Chanina citing R. Hoshayah): [One must say in the first Brachah before Shma] Yotzer Ohr u'Vorei Choshech (for one must mention [even] Midas Laylah (darkness) during the day, and Midas Yom (like) at night. He should not say Yotzer Ohr u'Vorei Noga (illumination).

(R. Chagai citing R. Aba bar Zavda): [If one did not say Parshas Tzitzis at night, there is a text to say that mentions Yetzi'as Mitzrayim. One says in it] 'there we sang to You.' One should not say 'there we praised You' (for song and praise are not the same).

(R. Levi citing R. Avdima of Chaifa citing R. Levi bar Sisi): One must trill [the Zayin in] "l'Ma'an Tizkeru'' (lest it sound like a Sin, i.e. Tiskeru, to serve for the sake of reward. We explained this like CHAREDIM.)

(R. Yonah citing Rav Chisda): One must trill [the Samech in] "Ki l'Olam Chasdo'' (lest it sound like a Shin, i.e. Chashdo, i.e. suspicion).

(Beraisa): We do not pass in front of the Aron (appoint to be Shali'ach Tzibur) people of Beis Chaifa, Beis She'an or Tiv'on, for they pronounce a Hei like a Ches, and Ayin like an Aleph. If he speaks properly, it is permitted (we do not decree due to others of his city - CHAREDIM).