MISHNA: One who recites Shema and did not recite in a manner audible to his own ear, either because he read inaudibly or because he is deaf, fulfilled his obligation. Rabbi Yosei says: He did not fulfill his obligation.

One who recited Shema and was not sufficiently precise in his enunciation of its letters, Rabbi Yosei says: He fulfilled his obligation. Rabbi Yehuda says: He did not fulfill his obligation. One who recited Shema out of order, meaning he did not read the verses sequentially, he did not fulfill his obligation. One who recited and erred, should return to the place in Shema that he erred.

GEMARA: The discussion in our mishna dealt with the question of whether or not one who recites Shema without hearing it fulfilled his obligation. The Gemara clarifies the opinions cited in the mishna: What is the reason for Rabbi Yosei’s opinion that one must recite Shema in a manner audible to his own ear? Because it is written: Shema, hear, and Rabbi Yosei holds that this is to be understood literally, meaning: Make your ears hear what your mouth utters. The first tanna, who holds that one fulfills his obligation even if he does not hear his recitation of Shema, holds that Shema, hear, comes to teach something else; one may recite Shema in any language that one can hear and understand, and there is no requirement to recite Shema specifically in Hebrew. And Rabbi Yosei agrees with the principle derived by the first tanna from the word Shema; however Rabbi Yosei holds: Derive two halakhot from the word Shema; first, one may recite Shema in any language, and second, one must recite it in a manner audible to his own ears.

MISHNA: Everyone is fit to read the Megilla, except for a deaf person, an imbecile, and a minor. Rabbi Yehuda disagrees and says that a minor is fit to read the Megilla.

(2) 2 It is the same [for both] the reader and the one who listens to the reader - he has fulfilled his obligation. And that is so long as he hears [it] from someone who is obligated in its reading. Hence if the reader was an infant or one mentally incapacitated, the one who listens [to it] from him has not fulfilled [his obligation].

(3) One should make it heard with one's [own] ears what comes out of one's mouth, but if one did not make it heard with one's ears, one [still] fulfilled his obligation as long as one brings it out of one's lips.

(8) While reading the Shema, one must not wink with the eyes, signal with the lips, or point with the fingers, so that his recital shall not be perfunctory. If he did any of these things, he has, though fulfilling his duty, been guilty of unbecoming conduct. A person should read the Shema so that the words are audible to himself. If he has not done so, he has nevertheless fulfilled his duty. He should enunciate the letters distinctly. If he has not done so, he has nevertheless fulfilled his duty.

(2) It is the same whether one reads or hears from someone who reads - he has fulfilled his obligation. That is, if he hears from someone who is obligated in reading it. Therefore, if the reader was a deafmute, or a minor, or mentally infirm, one who hears from him does not fulfill [his obligation]. And there are those who say that women do not fulfill the obligation for men. Gloss: And there are some who say, if a woman reads for herself, she blesses "to hear the megillah," because she is not obligated in reading (Mordechai first chapter of megillah)