Study Megillah folio 20A with parallel Hebrew-English text, traditional commentary, and modern study tools. Free access to Babylonian Talmud online.
Text Excerpt
לעולם רבי יהודה, ואפילו לכתחילה. ולא קשיא: הא דידיה, הא דרביה.
The Talmud answers: Actually, you can indeed say that the baraita about teruma was taught in accordance with the opinion of R' Yehuda, and that R' Yehuda permits a deaf person to read even ab initio, while R' Yosei disqualifies a deaf person even after the fact. And the baraita that teaches that one should not recite the Grace after Meals in his heart, but if he did he has fulfilled his obligation, is not difficult, as that baraita was taught by R' Yehuda as well. The explanation for this is that in this baraita, about teruma, he was teaching his own opinion, that it is permitted even ab initio, whereas in that baraita, concerning the Grace after Meals, he was teaching the opinion of his master, R' Elazar ben Azarya, that one is required to hear what he is saying when he recites blessings.
דתניא, רבי יהודה אומר משום רבי אלעזר בן עזריה: הקורא את שמע צריך שישמיע לאזנו, שנאמר: ״שמע ישראל ה׳ אלהינו ה׳ אחד״ — השמע לאזניך מה שאתה מוציא מפיך. רבי מאיר אומר: ״אשר אנכי מצוך היום על לבבך״ — אחר כוונת הלב הן הן הדברים.
As it is taught in a baraita: R' Yehuda said in the name of R' Elazar ben Azarya: One who recites the Shema must make it audible to his ears, as it is stated: “Hear O Israel, YHWH our God; YHWH is One” (Deuteronomy 6:4), the word “hear” indicating that you should allow your ears to hear the words you are expressing with your mouth. R' Meir disagrees and says: This is not necessary, as it is also stated there: “And these words, which I command you this day should be in your heart” (Deuteronomy 6:6), indicating that “these words,” the words of the Shema, go after the intent of the heart, as it is unnecessary to pronounce them out loud. We see that according to R' Elazar ben Azarya, as cited by R' Yehuda, the words must be audible to one’s ears ab initio.