Talmud for Berakhot 2:3

הַקּוֹרֵא אֶת שְׁמַע וְלֹא הִשְׁמִיעַ לְאָזְנוֹ, יָצָא. רַבִּי יוֹסֵי אוֹמֵר, לֹא יָצָא. קָרָא וְלֹא דִקְדֵּק בְּאוֹתִיּוֹתֶיהָ, רַבִּי יוֹסֵי אוֹמֵר יָצָא, רַבִּי יְהוּדָה אוֹמֵר לֹא יָצָא. הַקּוֹרֵא לְמַפְרֵעַ, לֹא יָצָא. קָרָא וְטָעָה, יַחֲזֹר לְמָקוֹם שֶׁטָּעָה:

One who recites the Shema without causing himself to hear it fulfills the obligation. R. Yossi says: He does not fulfill the obligation. [For it is written (Deuteronomy 6:4): "Hear" — Let your ear hear what your mouth utters. And the first tanna holds: "Hear" — in any language that you are accustomed to hear. And the halachah is according to the first tanna.] If he recited it without being precise with its letters [to enunciate them clearly, in an instance of two words where the second word begins with the same letter with which the first letter ends, as in "al levavcha," "esev besadecha," "va'avadetem meherah." If he does not leave space between them to separate them, it sounds as if he is pronouncing two letters as one.] — R. Yossi says: He has fulfilled his obligation. [And the halachah is according to R. Yossi. However, ab initio, he must enunciate the letters. Likewise, he must take care not to rest the mobile sheva and not to move the quiescent, and not to weaken (by pronouncing without a dagesh) a strong form and not to strengthen a weak one. And he must accentuate the zayin of "tizkeru," so that it does not sound like "tiskeru," that is, "so that you amass reward." For it is not fitting to serve the Master for the sake of reward.] R. Yehudah says: He has not fulfilled his obligation. If one recites it in inverted order [If he recites the third verse before the second, the second before the first, and the like], he has not fulfilled his obligation [it being written (Deuteronomy 6:6): "and these words shall be" — they shall remain in their original form, i.e., as they are ordered in the Torah. However, if he advances the section, reciting vayomer before vehaya im shamoa, and vehaya im shamoa before Shema, it would seem that this is not considered "inverted," and he fulfills his obligation; for they are not thus arranged, one after the other, in the Torah.] If he recited it and erred, he returns to the point of the error. [If he erred between one section and another, not knowing with which section he left off and to the beginning of which section he should return, he returns to the first verse, vehaya im shamoa. (Rambam says: Veahavta eth Hashem.) And if he stopped in the middle of a section, knowing which section, but not knowing where in that section he left off, he returns to the beginning of that section. If he recited "uchethavtam," but did not know whether it were that of Shema or that of vehaya im shamoa, he returns to the "uchethavtam" of Shema. And if he were in doubt after he began leman yirbu, he does not return, for he can rely on "the habit of his tongue."]

Jerusalem Talmud Eruvin

HALAKHAH: ““He who finds tefillin,” etc. “He who finds tefillin¹Phylacteries, to be worn on weekdays, one on the arm and one on the head. Since they contain passages of Torah (Ex. 13:1–10, 11–16; Deut. 6:4–9, 11:13–21), they are holy and may not be left unprotected lying in the open on the road. Since the rule that phylacteries are muqṣeh and not to be worn on the Sabbath is rabbinic, in case of need the rabbinic restriction is waved; the tefillin may be worn as clothing; bringing them to a safe place in this way is a meritorious act, not a Sabbath desecration. brings them in pair by pair;” as clothing, one on his head and one on his arm. “Rabban Gamliel says, two by two²Even though on weekdays one never wears tefillin this way, since it is possible to wear two pairs simultaneously it is preferable to reduce the number of trips, i. e., the number of violations of rabbinic Sabbath restrictions.,” two on his head and two on his arm.

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Jerusalem Talmud Megillah

Rebbi Abba in the name of Rav Jehudah: if it was made like half a bagel³²⁰If a Mezuzah is written in calligraphy in the shape of half-circles one inside the other then the inner arcs are shorter than the outer ones and contain fewer words.. The uppermost line under which are two others must contain at least three words, the middle one two, the lowest one even [on the] earth³²¹Deut. 11:21. The addition by the corrector clearly has to be deleted.. Rebbi Ze`ira in the name of Rav Ḥisda: if it was made like a double flute³²²Greek συμφωνία. It is \_/-shaped, having the two mouth pieces close together but the bodies of the flutes diverging., the uppermost line under which are two others must contain at least three words, the lowest two. The middle one I do not know³²³Whether it need 2 or 3 words. Therefore 3 certainly are sufficient. The Babli Menaḥot 30b quotes the first Tanna as R. Yose (whom Babylonian practice follows), the second one as R. Jehudah’s.. Rebbi Jeremiah said it: Rebbi Ze`ira in the name of Rav Ḥisda; Rebbi Jonah and Rebbi Yose both say, Rebbi Ze`ura in the name of Ashian bar Nidba; the colleagues say, Rebbi Ze`ira in the name of Rav Ḥananel. If the ink comes out of the holes it is disqualified. What does he do? He licks it off with his tongue and it jells³²³Whether it need 2 or 3 words. Therefore 3 certainly are sufficient. The Babli Menaḥot 30b quotes the first Tanna as R. Yose (whom Babylonian practice follows), the second one as R. Jehudah’s.. If he made an error and omitted the Name. There are Tannaim who state, he suspends the Name. There are Tannaim who state, he erases the profane, writes the Name, and suspends the profane³²⁴If there is a hole in the leather or parchment which is visible once the ink has dried, the letter is incomplete and disqualified. But if the ink when dry covers the hole completely so that the reader will not notice the hole, it is qualified. Babli Šabbat 108a.. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: practice follows him who says, he erases the profane, writes the Name, and suspends the profane. Rebbi Ze`ira, Rav Ḥananel in the name of Rav: but if it was like I am the Eternal your God³²⁵Num. 15:41. it is permitted. Why? Because these are three words or because part of it is profane? What is the difference between them? God, Highest Power, Eternal³²⁶Jos. 22:22. The situation does not occur in the Pentateuch.. If you are saying because they are three words, they are three words. If you are saying, because part of it is profane, nothing there is profane. For the Eternal is questionable, by the Eternal is questionable³²⁷Since it will be stated later that prefixes of the Name may be erased while suffixes may not, the question is whether an erasable prefix has the same status as a profane word preceding the Name..

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