אלא לעולם רבי יהודה ואפי' לכתחלה נמי ולא קשיא הא דידיה הא דרביה דתנן רבי יהודה אומר משום ר' אלעזר בן עזריה הקורא את שמע צריך שישמיע לאזנו שנאמר (דברים ו, ד) שמע ישראל ה' אלהינו ה' אחד אמר ליה רבי מאיר הרי הוא אומר אשר אנכי מצוך היום על לבבך אחר כונת הלב הן הן הדברים
It is certainly in agreement with R. Judah, even though it be ab initio ; and there is no contradiction. The latter is his own opinion, the other the opinion of his teacher. For there is a teaching : R. Judah says in the name of R. Eleazar b. 'Azariah : When one reads the Shema' he must make it audible to his ear ; as it is said, "Hear, O Israel, the Lord our God, the Lord is one" (Deut. vi. 4). R. Meir said to him : Behold the Scriptures state, "And these words which I command thee this day shall be upon thy heart" (ibid. v. 6), i.e. the words depend on the Kawwanah of the heart. Since thou hast reached so far, thou mayest even suppose that
Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
No contradiction in R. Judah agreeing with R. Judah the son of R. Simeon b. Pazzi, although in the matter of the inaudible Grace after meals it was concluded that he allows it only post factum.
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Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
That even ab initio it is permissible for a deaf man to separate Terumah.
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Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
That only post factum is the inaudible Grace after meals valid.
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Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
So M.; not "there is a Mishnaic teaching" as in edd.
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Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
Not on their audibility.
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Abraham Cohen Footnotes to the English Translation of Masechet Berakhot
As to introduce R. Meir's teaching into the discussion.
