perhaps

<<Rabbi Yehuda

<<it is,

<<and at the outset

<<it is

<<that [it is] not [valid],

<<but

<<after the fact

<<fine

<<it is.

Do not

<<let it enter your mind,

<<for it teaches

<<a deaf person

<<similar

<<to an imbecile

<<and a minor:

<<just as

<<an imbecile

<<and a minor,

<<after the fact

<<too

<<no,

<<so too

<<a deaf person,

<<after the fact

<<too

<<no.

And perhaps

<<this

<<is as it is,

<<and this

<<is as it is.

And is it

<<that you can

<<establish it

<<like Rabbi Yehuda?

<<But surely,

<<from that it teaches

<<the latter clause:

<<“Rabbi Yehuda

<<validates

<<with a minor,”

<<it is implied

<<that the first clause

<<is not

<<Rabbi Yehuda's?!

And perhaps

<<all of it

<<Rabbi Yehuda

<<it is,

<<and two

<<kinds of

<<minor,

<<and a clause is missing,

<<and thus

<<it teaches:

<<all

<<are fit

<<to read

<<the Megillah

<<except

<<for a deaf person,

<<an imbecile,

<<and a minor.

<<In what case are these words said?

<<With a minor

<<who has not

<<reached

<<training;

<<but

<<a minor

<<who has reached

<<training,

<<even

<<at the outset

<<is fit —

<<the words of

<<Rabbi Yehuda,

<<for Rabbi Yehuda

<<validates

<<with a minor.

In what

<<did you establish it?

<<Like Rabbi Yehuda,

<<and after the fact

<<yes,

<<at the outset

<<no?

<<But then,

<<this

<<that taught

<<Rabbi Yehuda (son of Rabbi Shimon ben Pazi):

<<“a deaf person

<<who speaks

<<but does not

<<hear

<<separates terumah

<<at the outset” —

whose is it?

<<Not

<<Rabbi Yehuda

<<and not

<<Rabbi Yosei!

<<If

<<Rabbi Yehuda,

<<after the fact

<<yes,

<<at the outset

<<no;

<<if

<<Rabbi Yosei,

<<after the fact

<<too

<<no!

Rather,

<<what?

<<Rabbi Yehuda,

<<and even

<<at the outset

<<too?

<<But then,

<<this

<<that is taught:

<<“Not

<<should bless

<<a person

<<Grace after Meals

<<in his heart,

<<and if

<<he blessed,

<<he has fulfilled” —

<<whose is it?

Not

<<Rabbi Yehuda

<<and not

<<Rabbi Yosei!

<<If

<<Rabbi Yehuda,

<<surely

<<he said

<<even

<<at the outset

<<too;

<<and if

<<Rabbi Yosei,

<<surely

<<he said

<<even

<<after the fact

<<too

<<no!

Actually

<<Rabbi Yehuda

<<it is,

<<and even

<<at the outset

<<too,

<<and it is not difficult:

<<this

<<is his own,

<<this

<<is his teacher's.

<<As it is taught:

<<Rabbi Yehuda said in the name of Rabbi Elazar ben Azarya:

<<one who recites

<<the Shema

<<needs

<<to make it audible

<<to his ear,

<<as it is stated:

<<“Hear,

<<Israel.”

<<Rabbi Meir said to him:

<<behold,

<<it

<<says:

<<“which

<<I

<<command you

<<today,

<<upon

<<your heart” —

<<after

<<the intent of

<<the heart

<<they

<<are

<<the words.

Now

<<that you have come

<<to this,

<<even

<<you may say

<<Rabbi Yehuda

<<like his teacher

<<holds

<<it,

<<and it is not difficult:

<<this

<<is Rabbi Yehuda,

<<this

<<is Rabbi Meir.

Rav Chisda said in the name of Rav Sheila:

<<the halachah

<<is like Rabbi Yehuda,

<<who said

<<in the name

<<of Rabbi Elazar ben Azarya;

<<and the halachah

<<is like Rabbi Yehuda.

And it is necessary [to say both]:

<<for if

<<he had taught us

<<the halachah

<<is like Rabbi Yehuda,

<<I would have said:

<<even

<<at the outset;

<<it teaches us:

<<the halachah

<<is like Rabbi Yehuda,

<<who said

<<in the name

<<of Rabbi Elazar ben Azarya.

And if

<<he had taught us

<<the halachah

<<is like Rabbi Yehuda,

<<who said

<<in the name

<<of Rabbi Elazar ben Azarya,

<<I would have said:

<<it is required,

<<and there is no

<<for him

<<remedy;

<<it teaches us:

<<the halachah

<<is like Rabbi Yehuda.

Rav Yosef said:

<<the dispute

<<is regarding the Shema;

<<but

<<regarding the rest of

<<the mitzvos,

<<the words of

<<all [agree]:

<<he has not

<<fulfilled,

<<as it is written:

<<“Be attentive

<<and hear,

<<Israel.”

They raised an objection:

<<“Not

<<should bless

<<a person

<<Grace after Meals

<<in his heart,

<<and if

<<he blessed,

<<he has fulfilled”!

<<Rather,

<<if

<<it was stated,

<<thus

<<it was stated:

<<Rav Yosef said:

<<the dispute

<<is regarding the Shema,

<<as it is written

<<“Hear,

<<Israel”;

<<but

<<regarding the rest of

<<the mitzvos,

<<the words of

<<all [agree]:

<<he has fulfilled.

But surely it is written:

<<“Be attentive

<<and hear,

<<Israel”!

That one

<<regarding words of

<<Torah

<<is written.

“If he recited

<<and was not

<<precise

<<with its letters.”

Rabbi Tavi said in the name of Rabbi Yoshiya:

<<the halachah

<<is like the words of

<<both of them,

<<to be lenient.

And Rabbi Tavi said in the name of Rabbi Yoshiya:

<<what is

<<that which is written:

<<“Three

<<are these

<<that will not

<<be sated:

<<the grave,

<<and the closing of

<<the womb”?

<<And

<<what

<<is the connection of

<<the grave

<<to

<<the womb?

<<Rather,

<<to say

<<to you:

<<just as

<<the womb

<<takes in

<<and brings out,

<<so too

<<the grave

<<takes in

<<and brings out.

And are not

<<the words

<<a kal vachomer?

<<And just as

<<the womb,

<<that they put in

<<into it

<<quietly,

<<they bring out

<<from it

<<with cries

<<upon cries;

<<the grave,

<<that they put in

<<into it

<<with cries

<<upon cries,

<<is it not

<<logical

<<that they bring out

<<from it

<<with cries

<<upon cries?

<<From here

<<a refutation

<<to those who say

<<there is no

<<resurrection of

<<the dead

<<from

<<the Torah.

Taught

<<Rabbi Oshaya

<<before

<<Rava:

<<“And you shall write them” —

<<all

<<in writing,

<<even

<<the commands.

He said to him:

<<The one who said

<<to you —

<<whose is it?

<<Rabbi Yehuda

<<it is,

<<who said:

<<regarding

<<a sotah,

<<the curses

<<he writes;

<<the commands

<<he does not

<<write.

<<And there

<<it is

<<that it is written:

<<“And he shall write

<<the curses

<<these”;

<<but

<<here,

<<where it is written

<<“And you shall write them,”

<<even

<<the commands

<<too.

Is it that

<<the reason

<<of Rabbi Yehuda

<<is because

<<it is written

<<“And he shall write”?

<<The reason

<<of Rabbi Yehuda

<<is because

<<it is written

<<“curses”:

<<curses,

<<yes;

<<commands,

<<no.

It was necessary:

<<it would enter your mind

<<to say:

<<let us derive

<<“writing”

<<from “writing”

<<from there:

<<just as

<<there,

<<curses,

<<yes,

<<commands,

<<no,

<<so too

<<here

<<too,

<<commands

<<no.

<<Wrote

<<the Merciful One

<<“And you shall write them” —

<<even

<<the commands.

Taught

<<Rav Ovadya

<<before

<<Rava:

<<“And you shall teach them” (velimadtem):

<<that should be

<<your learning

<<complete (tam),

<<that he should put

<<space

<<between

<<the adjoining [words].

Responded

<<Rava

<<after him:

<<for example:

<<“upon (al)

<<your heart (levavecha),”

<<“upon (al)

<<your heart (levavchem),”

<<“with all (bechol)

<<your heart (levavcha),”

<<“with all (bechol)

<<your heart (levavchem),”

<<“grass (esev)

<<in your field (besadcha),”

<<“and you will perish (va'avadtem)

<<quickly (meheirah),”

<<“the corner (hakanaf)

<<a thread (pesil),”

<<“you (eschem)

<<from the land (mei'eretz).”

Rabbi Chama son of Rabbi Chanina said:

<<anyone

<<who recites

<<the Shema

<<and is precise

<<with its letters,

<<they cool

<<for him

<<Gehinnom,

<<as it is stated:

<<“When spreads out

<<the Almighty

<<kings

<<in it,

<<it snows

<<in Tzalmon.”

<<Do not

<<read

<<“befareis” (when spreads out)

<<but rather

<<“befareish” (when articulates);

<<do not

<<read

<<“betzalmon”

<<but rather

<<“betzalmaves” (in the shadow of death).

And Rabbi Chama son of Rabbi Chanina said:

<<why

<<were juxtaposed