Midrash for Berakhot 3:4

בַּעַל קֶרִי מְהַרְהֵר בְּלִבּוֹ וְאֵינוֹ מְבָרֵךְ, לֹא לְפָנֶיהָ וְלֹא לְאַחֲרֶיהָ. וְעַל הַמָּזוֹן מְבָרֵךְ לְאַחֲרָיו, וְאֵינוֹ מְבָרֵךְ לְפָנָיו. רַבִּי יְהוּדָה אוֹמֵר, מְבָרֵךְ לִפְנֵיהֶם וּלְאַחֲרֵיהֶם:

One who had a seminal discharge [(Ezra instituted that one who had experienced a seminal discharge, whether inadvertently or wittingly, should not read in the Torah until he had immersed himself — not because of cleanliness or uncleanliness, for words of Torah are not susceptible of uncleanliness — but so that Torah scholars not be always "found with their wives like roosters.")] meditates [upon the Shema in his heart [when the time for its recital arrives], and he does not make the blessing before or after it [even by way of meditation. Since the blessings are not Scripturally mandated, the rabbis did not require them.] And for bread, he makes the concluding blessing [this being Scripturally mandated], but not the preliminary one [this not being Scripturally mandated. And it has already been ruled, with none demurring, that the immersion requirement has been rescinded and that those who had experienced a seminal discharge recite the Shema in the usual manner and study Torah and pray, and recite all of the blessings.] R. Yehudah says: He makes both the preliminary and the concluding blessing.

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