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Answer: We will have to understand the laws of enunciation of Kri’at Shema to deal with your scientific revelation (to people like me, who were not aware). There is a machloket among Tannaim about whether Kri’at Shema must include sound that is audible to one’s own ear (Berachot 15a). We rule like Rabbanan’s middle approach in between the stringent Rabbi Yossi and lenient Rabbi Meir: L’chatchila one should recite Kri’at Shema audibly, but b’di’eved he fulfills the mitzva even if he did not, as long as he moved his mouth, lips, and tongue (Shulchan Aruch, Orach Chayim 62:3; the same is likely true for davening – see Mishna Berura 101:5).
Bemare Habazak - Rabbis Questions (654)
Rabbi Daniel Mann
379 - Trips during the Nine Days
380 - Kri’at Shema in a Whisper
381 - Who Lights Shabbat Candles – Father or Daughter?
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It seems implausible that the letters in question are close enough in sound that it does not make a difference if one says s instead of z or v instead of f, since they can create different words with different meanings. The answer is based on the following observation. (Almost) every Jewish subgroup pronounces certain things wrong. For example, Ashkenazim pronounce ayin like alef and chet like chaf. Sephardim do not distinguish between kamatz and patach. Some of these regrettable (see Megilla 24b) inaccuracies can change the meaning. Yet, one with a speech impediment fulfills mitzvot of speech with a theoretically confusing lack of differentiation, and when it is standard for one’s society, it is not considered a problem (see Mishna Berura 53:37).
Why? Hashem knows whether we mean. While thought is not enough (see above), the one only has to enunciate to the extent that he can be expected to based on circumstances (ability, minhag (?)). Hashem can handle homonyms. The same is apparently true of whispering. While one technically cannot tell if someone whispered "zonim" or "sonim," but Hashem knows what one meant, and since whispering is a legitimate form of speech, the best he can do is enough.
One can ask on this approach: why does Halacha makes instruct us to stress the zayin of "tizkeru," so as not to sound like tiskeru (Shulchan Aruch, Orach Chayim 61:17) if anyway it is indistinguishable when done inaudibly or with whispering? One can answer by saying that stressing the zayin is only l’chatchila (Mishna Berura 62:1), and vocalizing so the speaker can hear himself, is anyway required l’chatchila. So indeed, if you follow the l’chatchila of vocalizing, stressing the zayin becomes relevant. But this works out only if the l’chatchila of making audible to the ear can be done only through regular speech and not whispering, an opinion I have not found.
Perhaps the answer, then, is that a whisperer does not need to actively make the zayin sound, but rather if and when one is vocalizing, so that a proper zayin is possible, pronouncing it wrong is a real problem. For example, if an Ashkenazi says an ayin wrong it is not a problem, but a Sephardi who usually uses a proper guttural ayin but in one place says it like an alef, that is a halachic problem, at least if it changes the meaning. Perhaps also, because one is sometimes audible for Kri’at Shema and sometimes not, he should consciously do these words audibly and correctly, to avoid accidentally doing it audibly and incorrectly.
Bemare Habazak - Rabbis Questions Ask the Rabbi: Forgot to Remove Tefillin Before Musaf of Rosh Chodesh
Rabbis in Midrash
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Kuzari -Rabbi Ari Shvat Kuzari class 9 - "Seeing is Believing" (parag. 21-30)
These paragraphs elaborate on the theme that seeing and knowing is better than any attempt to prove logically, and begins explaining the difference between Israel and gentiles.
Ein Aya Various Universal Stages of the Geula Process
Rav Kook examines the various stages of redemption, explaining how (in addition to the obvious oft-mentioned stages of ingathering the exiles, reviving the Hebrew language, army, state etc.) the messianic dream of world prosperity, the State of Israel and world unity can and are realistically and logically gradually coming true.
Kuzari -Rabbi Ari Shvat Kuzari class 8- "Answering Questions on the Kuzari's Proof from Mass Revelation
How do we know that the "claim" of mass revelation to 2,000,000 witnesses at Mt. Sinai is really true? This important class answers all of the questions skeptics ask about this claim of the Kuzari.
Ein Aya Armies Still Necessary for Balance & the War Against Wars
Rav Kook explains why the world was originally divided into the various seemingly contradicting ideologies and cultures, in order to develop each one respectively. Swords or armies symbolize how each respective ideology defends themselves, as well as deters their opposing ideologies and cultures. On the other hand, the messianic era will be one of peace, and Rav Kook explains the transition to that stage, which mankind is already undergoing.
The Land of Israel LGBT'S IN ISRAEL
The question was asked, how can one make Aliyah with the LGBT parades?
Kuzari -Rabbi Ari Shvat Kuzari class 7 - Five Accumulative Proofs of G-d
As a preparation for the Kuzari's classic proof of G-d from the mass-revelation at Sinai, we start here with 5 other directions to strengthen our belief which also contribute to what the Kuzari will present as well.
Ein Aya Muscle & Meaning: The Dual Nature of Gevurah (Physical Strength)
Is physical strength and fitness a necessity or an ideal? Although it if often totally overlooked among topics of Judaism, Rav Kook writes that it clearly is also a necessity to deter the many enemies of Israel, but even in Y'mot HaMashiach, in the Messianic era, to a certain extent, it's ideal continues even after our enemies will have been finished off.
