Rif Brachot 8b

HIDE/SHOW IMAGE
8b

in terms of reading the Shema, but for prayer {=Shemoneh Esrei}, he needs to go back {looking for water to clean your hands}.

And how far {must he go looking for water?} Until a parsa.
And these words are in front of him {the direction he is travelling}, but behind him, even a mil he need not go back.

And we derive from this that a mil he need not go back, but less than that, he does go back.

MISHNA:

IF ONE RECITES THE SHEMA' WITHOUT HEARING WHAT HE SAYS,
HE HAS PERFORMED HIS OBLIGATION.
R. JOSE SAYS: HE HAS NOT PERFORMED HIS OBLIGATION.

IF HE RECITES IT WITHOUT PRONOUNCING THE LETTERS CORRECTLY,
R. JOSE SAYS THAT HE HAS PERFORMED HIS OBLIGATION,
R. JUDAH SAYS THAT HE HAS NOT PERFORMED HIS OBLIGATION.

IF HE RECITES IT BACKWARD {out of order}
HE HAS NOT PERFORMED HIS OBLIGATION.

IF HE RECITES IT AND MAKES A MISTAKE HE GOES BACK TO THE PLACE WHERE HE MADE THE MISTAKE.

Gemara:
Rav Yosef said: the dispute {about whether you need to hear it} is only as regards reading the Shema, but in terms of other mitzvot, you fulfill {your obligation even if you did not hear}.
For we learn in a brayta: A man should not say bless the grace after meals in his heart, and if he does, he has fulfilled.

"He read and was not careful in its pronunciation, Rabbi Yossi says he has fulfilled; Rabbi Yehuda says he has not fulfilled":
Rabbi Yeshaya said: the halacha is like the words of both of them leniently, that if he does not cause it to be heard he fulfilled {his obligation} and he is not careful in his pronunciation he has fullfilled.

And this is specifically after the fact, but initially {lichatchila}, no.

Rav Ovadia learnt {a brayta} before Rava: Dvarim 11:19 states:

יט וְלִמַּדְתֶּם אֹתָם אֶת-בְּנֵיכֶם, לְדַבֵּר בָּם, בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ, וּבְשָׁכְבְּךָ וּבְקוּמֶךָ.	19 And ye shall teach them your children, talking of them, when thou sittest in thy house, and when thou walkest by the way, and when thou liest down, and when thou risest up.

= velimud tam {= "the teaching should be perfect"}. such that you give a pause between the letters that connect together.

Rava responded: for example, Dvarim 6:5:

ה וְאָהַבְתָּ, אֵת ה אֱלֹהֶיךָ, בְּכָל-לְבָבְךָ וּבְכָל-נַפְשְׁךָ, וּבְכָל-מְאֹדֶךָ.

5 And thou shalt love the LORD thy God with all thy heart, and with all thy soul, and with all thy might.

or Dvarim 6:6:

ו וְהָיוּ הַדְּבָרִים הָאֵלֶּה, אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם--עַל-לְבָבֶךָ.

6 And these words, which I command thee this day, shall be upon thy heart;

Dvarim 11:13:

יג וְהָיָה, אִם-שָׁמֹעַ תִּשְׁמְעוּ אֶל-מִצְו‍ֹתַי, אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם, הַיּוֹם--לְאַהֲבָה אֶת-יְהוָה אֱלֹהֵיכֶם, וּלְעָבְדוֹ, בְּכָל-לְבַבְכֶם, וּבְכָל-נַפְשְׁכֶם.

13 And it shall come to pass, if ye shall hearken diligently unto My commandments which I command you this day, to love the LORD your God, and to serve Him with all your heart and with all your soul,

Dvarim 11:13:

טו וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ, לִבְהֶמְתֶּךָ; וְאָכַלְתָּ, וְשָׂבָעְתָּ.

15 And I will give grass in thy fields for thy cattle, and thou shalt eat and be satisfied.

Dvarim 11:17:

יז וְחָרָה אַף-יְהוָה בָּכֶם, וְעָצַר אֶת-הַשָּׁמַיִם וְלֹא-יִהְיֶה מָטָר, וְהָאֲדָמָה, לֹא תִתֵּן אֶת-יְבוּלָהּ; וַאֲבַדְתֶּם מְהֵרָה, מֵעַל הָאָרֶץ הַטֹּבָה, אֲשֶׁר יְהוָה, נֹתֵן לָכֶם.

17 and the anger of the LORD be kindled against you, and He shut up the heaven, so that there shall be no rain, and the ground shall not yield her fruit; and ye perish quickly from off the good land which the LORD giveth you.

Dvarim 11:18:

יח וְשַׂמְתֶּם אֶת-דְּבָרַי אֵלֶּה, עַל-לְבַבְכֶם וְעַל-נַפְשְׁכֶם; וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל-יֶדְכֶם, וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם.

18 Therefore shall ye lay up these My words in your heart and in your soul; and ye shall bind them for a sign upon your hand, and they shall be for frontlets between your eyes.

Bamidbar 15:38:

לח דַּבֵּר אֶל-בְּנֵי יִשְׂרָאֵל, וְאָמַרְתָּ אֲלֵהֶם, וְעָשׂוּ לָהֶם צִיצִת עַל-כַּנְפֵי בִגְדֵיהֶם, לְדֹרֹתָם; וְנָתְנוּ עַל-צִיצִת הַכָּנָף, פְּתִיל תְּכֵלֶת.

38 'Speak unto the children of Israel, and bid them that they make them throughout their generations fringes in the corners of their garments, and that they put with the fringe of each corner a thread of blue.

Bamidbar 15:39:

לט וְהָיָה לָכֶם, לְצִיצִת, וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת-כָּל-מִצְו‍ֹת ה, וַעֲשִׂיתֶם אֹתָם; וְלֹא-תָתוּרוּ אַחֲרֵי לְבַבְכֶם, וְאַחֲרֵי עֵינֵיכֶם, אֲשֶׁר-אַתֶּם זֹנִים, אַחֲרֵיהֶם.

39 And it shall be unto you for a fringe, that ye may look upon it, and remember all the commandments of the LORD, and do them; and that ye go not about after your own heart and your own eyes, after which ye use to go astray;

Bamidbar 15:40:

מ לְמַעַן תִּזְכְּרוּ, וַעֲשִׂיתֶם אֶת-כָּל-מִצְו‍ֹתָי; וִהְיִיתֶם קְדֹשִׁים, לֵאלֹהֵיכֶם.

40 that ye may remember and do all My commandments, and be holy unto your God.

Bamidbar 15:41:

מא אֲנִי ה אֱלֹהֵיכֶם, אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם, לִהְיוֹת לָכֶם, לֵאלֹהִים: אֲנִי, ה אֱלֹהֵיכֶם. {פ

41 I am the LORD your God, who brought you out of the land of Egypt, to be your God: I am the LORD your God.' {P}

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Yerushalmi: Rabbi Levi and Rabbi Aibo from Chipa cited Rabbi Sissi: One is required to stress the zayin of tizkeru (in Bamidbar 15:40)

מ לְמַעַן תִּזְכְּרוּ, וַעֲשִׂיתֶם אֶת-כָּל-מִצְו‍ֹתָי; וִהְיִיתֶם קְדֹשִׁים, לֵאלֹהֵיכֶם.

40 that ye may remember and do all My commandments, and be holy unto your God.

Rabbi Yona cited Rav Chisda: One is required to stress כי לעולם חסדו.

We learn is perek makom sheNahagu {Pesachim 55b} as regards the 6 things the people of Yericho did etc. - they said the Shema without pausing - How did they do this? Rav Yehuda said: They would say "Shema Yisrael Hashem Elokeinu Hashem Echad" and not interrupt {without extending the daled, or else without saying "Baruch Shem Kevod Malchuto LeOlam VaEd"}. Rava said they interrupted {there} but they would say (Dvarim 6:6:) "Hayom Al Levavecha" {without pausing between "Hayom" and "Al"} which implies today upon your heart but not tomorrow upon your heart.

The Sages learnt {in a brayta}: How did they korech {read without pause} the Shema, etc., and they did not interrupted - these are the words of Rabbi Meir. Rabbi Yehuda said, they interrupted {with a pause} but did not say Baruch Shem Kevod Malchuto LeOlam VaEd.

And we, for what reason do we say it {"Baruch Shem..."}? As was darshened by Rabbi Shimon ben Pazi: (Bereishit 49:1,3)

א וַיִּקְרָא יַעֲקֹב, אֶל-בָּנָיו; וַיֹּאמֶר, הֵאָסְפוּ וְאַגִּידָה לָכֶם, אֵת אֲשֶׁר-יִקְרָא אֶתְכֶם, בְּאַחֲרִית הַיָּמִים.	1 And Jacob called unto his sons, and said: 'Gather yourselves together, that I may tell you that which shall befall you in the end of days.
ב הִקָּבְצוּ וְשִׁמְעוּ, בְּנֵי יַעֲקֹב; וְשִׁמְעוּ, אֶל-יִשְׂרָאֵל אֲבִיכֶם.	2 Assemble yourselves, and hear, ye sons of Jacob; and hearken unto Israel your father.
ג רְאוּבֵן בְּכֹרִי אַתָּה, כֹּחִי וְרֵאשִׁית אוֹנִי--יֶתֶר שְׂאֵת, וְיֶתֶר עָז.	3 Reuben, thou art my first-born, my might, and the first-fruits of my strength; the excellency of dignity, and the excellency of power.

Yaakov wished to reveal to his sons the end of days, and the Divine presence left him. He said: perhaps there is in my bed {=progeny} a pesul - like Avraham my grandfather that Yishmael came from him, and Yitchak my father, Esav came from him. They said to him "Shema Yisrael, Hashem Elokeinu, Hashem Echad." Just like there is in your heart only one, so too there is only in our hearts one. At that time, he {Yaakov} began, saying "Baruch Shem Kevod Malchuto LeOlam VaEd" - "Blessed be the Name of His glorious kingdom for all eternity!"

The Sages said: how shall we do? Shall we say that which Moshe did not say? Shall we not say that which Yaakov said? They established to say it silently.

Rabbi Yitzchak of the House of Rabbi Ami said: a parable to a princess who smells tzikei kedera {a pudding consisting of minced meats and mixed with wine and spices} and wants it. If she asks for it, she is disgraced. If she does not ask for it, she is discomfited. {So what is done?} Her servants go and bring it to her quietly.

{Brachot 16a}
"If he read and made a mistake, he goes back to where he made a mistake."
{He found} a Tanna recited a brayta learnt before Rabbi Yochanan: If he made a mistake between chapters and does not know in which chapter he made a mistake, he returns