Commentary: On the Babylonian Talmud, Tractate Berakhot

“If one recited the Shema‘ but was not precise in [pronouncing] its letters, R. Yosi says: He has fulfilled his obligation. R. Judah says: He has not fulfilled his obligation” [m. Berakhot 2:3]. Since the Gemara has clarified that the first Tanna of the first clause [of this mishnah] is R. Judah, who said that if one did not make it audible to his ears, he has fulfilled his obligation, it was stated in this regard that R. Tavi said in the name of R. Josiah: The law is in accordance with both opinions, for a leniency. It is in accordance with R. Judah that if one did not make it audible to his ears, he has fulfilled his obligation, and in accordance with R. Yosi that if one was not precise in its letters, he has fulfilled his obligation. [ . . . ]

And one must pause between [identical vowels] that are stuck together [at the end and beginning of adjacent words], but if one did not make a pause, he has fulfilled his obligation, as: “If one was not precise in its letters, he has fulfilled his obligation.” As for the statement [that whoever recites the Shema‘ and is punctilious in enunciating its letters,] Gehenna is cooled for him, [this does not imply that one who fails to do so has not fulfilled his duty, as the Gemara is not saying that the punctilious will avoid Gehenna entirely; rather, it means that] if he descends there in his sins, his suffering will be reduced. And the verse is a [mere] mnemonic, not proof, and the same applies to all similar statements and quotations.

In a case where one was reciting: “And you shall write them upon the doorposts of your house, and upon your gates,” and he cannot remember whether he was in the first chapter [of the Shema‘, Deuteronomy 6:4–9, and he was reciting verse 6:9,] or in the second chapter [Deuteronomy 11:13–21, and he was reciting the identical verse, 11:20], if he [automatically] continued with the formula “in order that your days may be multiplied” (Deuteronomy 11:21), it can be assumed that he followed his habit, to which he has become accustomed, and he concludes and does not return to the start of the second chapter, [which is] adjacent to the first mention of “writing” [i.e., the end of the first chapter of Shema‘]. But if he did not [continue automatically with “in order that your days, etc.”], he must return to the first “writing” [Deuteronomy 6:9; see Berakhot 16a].

“Laborers recite the Shema‘ while they are on the top of a tree or on the top of a scaffolding” [m. Berakhot 2:4], but even so, when they are in the first chapter, they must cease from their work and read, in accordance with R. Sheshet, so that they can have the appropriate intent. However, during their reading of the second chapter, they may perform their work and read, in accordance with Bet Hillel. And laborers who work [only] for their meal must pray [all] eighteen blessings of the Amidah prayer, in the full, proper manner, but those who work for wages [over and above their meal] pray an abridged version of the eighteen blessings, which [consists of the] first three blessings, the last three, and the Havinenu paragraph.