Quien recita el Shema sin hacerse oír, cumple con la obligación. R. Yossi dice: Él no cumple con la obligación. [Porque está escrito (Deuteronomio 6: 4): "Escucha"—Deja que tu oído escuche lo que pronuncia tu boca. Y el primer tanna dice: "Escucha"—en cualquier idioma que esté acostumbrado a escuchar. Y la halajá está de acuerdo con el primer tanna.] Si lo recitó sin ser preciso con sus letras [para enunciarlas claramente, en una instancia de dos palabras donde la segunda palabra comienza con la misma letra con la que termina la primera letra, como en "al levavcha", "esev besadecha", "va'avadetem meherah". Si no deja espacio entre ellos para separarlos, suena como si pronunciara dos letras como una.]—R. Yossi dice: ha cumplido su obligación. [Y la halajá es según R. Yossi. Sin embargo, ab initio, debe enunciar las letras. Del mismo modo, debe tener cuidado de no descansar el sheva móvil y no mover el quiescente, y no debilitar (pronunciando sin un dagesh) una forma fuerte y no fortalecer una débil. Y debe acentuar el zayin de "tizkeru" para que no suene como "tiskeru", es decir, "para que acumule recompensas". Porque no es apropiado servir al Maestro por el bien de la recompensa.] R. Yehudah dice: Él no ha cumplido su obligación. Si uno lo recita en orden invertido [Si recita el tercer verso antes del segundo, el segundo antes del primero y similares], no ha cumplido su obligación [está escrito (Deuteronomio 6: 6): "y estas palabras será "—deberán permanecer en su forma original, es decir, según lo ordenado en la Torá. Sin embargo, si avanza la sección, recitando vayomer antes de vehaya im shamoa, y vehaya im shamoa antes de Shema, parecería que esto no se considera "invertido" y cumple con su obligación; porque no están así dispuestos, uno tras otro, en la Torá.] Si lo recitó y erró, regresa al punto del error. [Si erró entre una sección y otra, sin saber con qué sección se quedó y al principio de qué sección debería regresar, regresa al primer verso, vehaya im shamoa. (Rambam dice: Veahavta eth Hashem.) Y si se detuvo en el medio de una sección, sabiendo qué sección, pero sin saber en qué parte de esa sección la dejó, regresa al comienzo de esa sección. Si recitó "uchethavtam", pero no sabía si era el de Shema o el de vehaya im shamoa, regresa al "uchethavtam" de Shema. Y si tenía dudas después de que comenzó leman yirbu, no regresa, ya que puede confiar en "el hábito de su lengua"].
Tosefta Megillah
One who reads the Megillah out of order does not fill [his obligation], and so too with Hallel and so too with tefillah (i.e., the Amidah), and so too with the recitation of the Shema. [If] the [public] reader of the Megillah errors or skips over one of its verses, he does not go back and read the verse by itself, but he begins from the same verse and continues until the very end [of the Megillah], and so too with Hallel, and so too with tefillah, and so too with the recitation of the Shema. One who enters the synagogue and found that they had [already] read half [of the Megillah], and he finishes with them, he does not go back and read it from the beginning until the place [where they were when he arrived], but rather he starts from the beginning and continues until the very end, and so too with Hallel, and so too with tefillah, and so too with the recitation of the Shema.
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Tosefta Berakhot
One that reads the Shema backwards [i.e. out of order] does not fulfill his obligation [of saying the Shema]. And the same [applies] to Hallel, to prayer [of Shemoneh Esreh], and to the Megillah [of Esther].
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Tosefta Berakhot
One who was reading the Shema and made a mistake, and skipped in it one verse, [he] should not begin to read that verse by itself, but rather should go back to that verse and complete [the Shema, from that point on] until the end. And the same [applies] to Hallel, to prayer [of Shemoneh Esreh], and to the Megillah [of Esther]. One who entered a synagogue and found that [the congregation] has read half of it (i.e. the Shema) and [he] completed [the remaining half of the Shema] with them, [he] should not go back and read it (i.e. the Shema) from the beginning until that place, but rather [he] should begin from the beginning and complete it until the end. And the same [applies] to Hallel, to Tefillah (prayer) [of Shemoneh Esreh], and to the Megillah [of Esther].
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Tosefta Berakhot
One who reads the Shema and makes a mistake, and [he] does not know where he made the mistake, [he] should go back to the beginning of the [first] paragraph. If he made a mistake in the middle of a paragraph, he should go back to the beginning of [that] paragraph. If he made a mistake between the first [verse that mentions] writing and the second [verse that mentions] writing, he should go back to the first [verse that mentions] writing.
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Tosefta Berakhot
“A man who had a seminal emission (Baal Keri) who does not have water to dip in may read the Shema, but he may not [read it loud enough so that he can] hear [himself talking] with his own ear, and does not say the Beracha (blessing) not before it and not after it.” [These are] the words of Rebbi Meir. And the Chachamim (Sages) say, ”He may read the Shema and he may [read it loud enough so that he can] hear [himself talking] with his own ear, and he says the Beracha [both] before it and after it.” Rebbi Meir said, “One time we were sitting in the Bet Midrash (Study Hall) in front of Rebbi Akiva and we were reading the Shema, but we were not saying it loud enough to be able to hear ourselves, because of one inquisitor who was standing by the door.” They (i.e. Chachamim) said [back] to him, “The time of danger is not a proof.”
