The Shema

The Importance of the Shema

The Shema is not just a prayer; it is a declaration of faith, an affirmation of allegiance to G-d, and a commitment to the path of Torah and mitzvot (commandments). It encapsulates the essence of monotheism and the intimate relationship between G-d and His people. The recitation of the Shema serves as a daily reminder of G-d's sovereignty, the duty to love and serve Him with all one's heart, soul, and might, and the importance of transmitting these values to future generations.

For the believer, all the commandments are G-d's love language, and fulfilling them brings joy to G-d and uplifts creation closer to Him. Likewise, the Shema is more than a commandment; it is an opportunity to connect with the Divine, to reaffirm one's faith, and to draw spiritual sustenance. It is a moment of drawing closer and having unity not only with G-d but with the all of His people, past, present, and future. The Shema invites the individual to participate in a dialogue of love and devotion that transcends time and space, uniting the physical and spiritual realms together. The Shema is one of many acts that bring a little bit of heaven to earth.

Understanding the Shema

The Shema consists of three paragraphs from the Torah, found in Deuteronomy 6:4-9, 11:13-21, and Numbers 15:37-41. They are connected due to the similarity of both language and structure, each alluding to and connecting to the others.

The first paragraph centers on the love for G-d, the absolute oneness of G-d, and the commitment to His commands.

The second paragraph emphasizes the reciprocal relationship between G-d's people and G-d, linking their obedience and disobedience to tangible blessings and disobedience to hardships. It underscores the importance of internalizing G-d's laws, teaching them to future generations, and the physical manifestations of the spiritual commitments through tefillin and mezuzot.

The third paragraph introduces the commandment of tzitzit, the fringes on a four-cornered garment, as a physical reminder of our obligations to G-d. The tzitzit serve as a tangible reminder to follow G-d's commandments and avoid the distractions and temptations that lead one away from a righteous path.

How and When

The Shema is recited twice daily: in the morning and at night, as commanded in the Torah. It is a moment of profound intimacy with G-d, where one covers their eyes with their hand to block out the external world and focus solely on the unity of G-d. This act of covering the eyes underscores the prayer's essence, emphasizing faith over sight, the unseen over the seen, the eternal over the temporal.

Inspiring a Life of Prayer

The Shema inspires and cultivates a deep, personal connection with G-d. It teaches that faith is not passive but active, requiring constant affirmation and dedication in both the spiritual and physical world. By beginning and ending each day with the Shema, one is reminded of the centrality of G-d in their life, the importance of love and obedience to His commandments, and the unity that binds the Jewish people together. It's as if the day is a book, and the Shema is the front and back cover, with every moment in between being a page.

Yeshua, when asked about the two greatest commandments, replied with the opening lines of the Shema in Mark 12:29-30.

“The most important one,” answered Jesus, “is this: ‘Hear, O Israel: The Lord our God, the Lord is one. And you shall love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength.’"

The most important commandment is the Shema.

For those yet to incorporate the Shema into their daily routine, let the Shema be your anchor in the tumultuous sea of life, a source of strength, comfort, and inspiration. Embrace its message of unity, love, and devotion, and let it guide you towards a deeper, more meaningful relationship with G-d and fellow man. Find the essence of your identity, faith, and purpose. Let it inspire you to live a life of prayer, devotion, and connection to G-d, reinforcing the bond that has sustained G-d's people through the ages.

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The Shema

Below is the full Shema with each line broken down for deeper understanding.

Say the following with your right hand covering your eyes:

Hear, O Israel: The Lord is our G-d, the L-rd is One.

This opening line of the Shema, from Deuteronomy 6:4, encapsulates the core of the faith—the absolute, indivisible oneness of G-d. It is a declaration of faith and a commitment to the belief in one, unique G-d. The oneness is not just a numerical oneness but a unity that permeates all of existence, suggesting that nothing exists outside of G-d. This verse, central to the affirmation of monotheism, is seen in a messianic context as affirming the future era when the oneness of G-d will be universally acknowledged. In the messianic era, it is believed that all of humanity will recognize the sovereignty of the G-d of Israel. This is supported by Zechariah 14:9, which states, "And the L-RD shall be king over all the earth: in that day shall there be one L-RD, and his name one."

Say the following in an undertone (except on Yim Kippur, when it is said out loud):

Blessed be the name of the glory of His kingdom forever and ever.

This line, though not part of the biblical text of the Shema itself but it is significant. This phrase echoes the angels' praise of G-d, as described in mystical and rabbinic texts. Its inclusion in the Shema allows worshippers to emulate the angels' pure worship of G-d, creating a bridge between the divine and the earthly. This quiet section reflects a principle of humility and the private, personal nature of one's relationship with G-d. It signifies that the most profound expressions of divine glory are often internal and personal, rather than public or loud. Some attribute this line to originating with Jacob in Talmud (Pesachim 56a), where Jacob, on his deathbed, is reassured by his sons that they will carry on the monotheistic tradition by responding with "Hear, O Israel" (the first words of the Shema, which Jacob is also named Israel). In response to this affirmation of faith, Jacob praises G-d. This tradition reflects the deep desire to glorify God's eternal sovereignty, even in private moments of reflection and devotion.

Say the following aloud:

You shall love the L-rd your G-d with all your heart, with all your soul, and with all your might.

These words, following the declaration of G-d's oneness, command a total devotion to G-d. "With all your heart" is serving G-d with both of your inclinations—the good inclination and the evil inclination.

The transformation of negative traits into vehicles for serving G-d emphasizes the soul's capacity for growth and elevation. Every attribute, even those deemed negative, can be a tool for harnessing spiritual advancement and closeness to G-d.

Hatred, while generally seen as a negative emotion stemming from the evil inclination, can become a potent force for rejecting sin and injustice. When directed towards evil and injustice, hatred becomes a powerful expression of love for G-d and His commandments, reinforcing the boundary between holiness and transgression.

Transforming the evil inclination into a force for good is likened to seasoning an unseasoned steak with salt. Just as salt brings out the steak's flavor despite being inedible alone, the evil inclination, when wisely guided by G-d's will, can elevate spiritual practice. This inclination's challenge is transformation, not elimination. Similar to the command given to Adam to "Have dominion over the animals," this directive extends beyond physical creatures to our inner "animal" — the evil inclination. This dominion isn't about destruction but mastery and redirection. Like an animal driven by instinct, the evil inclination acts on impulse. The goal is not to destroy this impulse but to channel and master it for a higher purpose.

"With all your soul" is understood as being willing to sacrifice one's life for the sanctity of G-d's name, and "with all your might" is often interpreted to mean with all one's resources or in whatever measure He allocates to you, be it favorably or otherwise.

This commandment to love G-d is seen as a directive that will be fulfilled perfectly in the messianic age. The outpouring of divine love and devotion will be unparalleled, as hearts will be fully turned to G-d. Rabbinic literature, like the Midrash, often discusses the idea that in the messianic era, the inclination to do evil (yetzer hara) will be completely subdued (see Midrash Tanchuma, Parashat Nitzavim), enabling a more perfect love for God.

And these words which I command you today shall be upon your heart

This line emphasizes the importance of keeping the Torah's commandments central in one's life, internalizing them to guide one's emotions and desires.

You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up.

Education and the transmission of faith to the next generation are extremely important in the faith. This line underscores the duty to make the teachings of the Torah a constant part of life, embedding them in your daily activities and conversations.

You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes.

This refers to the practice of laying Tefillin (also known as phylacteries) containing scrolls with these verses, on the arm and forehead. These are a physical manifestation of the spiritual devotion to G-d, binding the individual's actions (the hand) and intellect (the area between the eyes) to G-d's commandments. By stating "on your hand" before "between your eyes", we are reminded that we must first "do" (the hand), before we understand (the mind, between the eyes). While we should strive to understand the commands, no one will understand the depth of meaning behind each one. It is through practice and physical application that we bond the spiritual to the physical and then the spiritual meaning is more revealed.

And you shall write them on the doorposts of your house and on your gates.

This line is the basis for the mezuzah, a parchment inscribed with these verses placed on the doorposts of our homes. It symbolizes the sanctification of this way of life and space, extending the holiness of the Torah into one's living environment.

In a messianic context, the mezuzah symbolizes the ideal of a home dedicated to God's service, anticipating a future where all dwellings are imbued with the awareness of the Divine. It represents the hope that just as the home is marked by the word of God, so too will the entire world be marked by the acknowledgment of God's sovereignty in the messianic era.

The mezuzah is often seen as a symbol of divine protection over the home. In a symbolic sense, Messiah ben Joseph, through his role as a protector and gatherer of the exiles, embodies the concept of a mezuzah. The command to affix "the word" on the post can be seen as a daily reminder of the commitment and sometimes sacrifice required to maintain one's faith and adherence to G-d's commandments. Messiah ben Joseph, was expected to suffer or even die in his mission to pave the way for the final redemption, symbolizing the ultimate sacrifice for the greater good of Israel. This is a great portrayal of Yeshua's "sacrifice" for the people.

If you diligently obey my commandments which I command you today, to love the Lord your G-d and to serve Him with all your heart and with all your soul,

This underscores the conditionality of the G-d's people and their relationship with G-d. It emphasizes that their commitment to the commandments must be wholehearted and encompass all aspects of their being—both emotional (heart) and practical (soul).

In messianic thought, the era to come is often envisioned as a time of universal peace and prosperity, where the faithful service to G-d by Israel and the nations leads to a harmonious world order, echoing the prophecies of Isaiah (e.g., Isaiah 2:2-4) about nations turning to G-d. Similarly this can be read as "If you obey my commandments, then you will love the L-rd your G-d and serve Him with all your heart and soul." Implying that striving for obedience in this world will grant us perfect obedience in the next as it says in Ezekiel 36:27, "And I will put my Spirit within you, and cause you to walk in my statutes and be careful to obey my rules."

Then I will give the rain for your land in its season, the early rain and the late rain, 

promises timely rainfall as a direct reward for obedience. Rain in its season is crucial for agricultural success in the Land of Israel, symbolizing G-d's provision and care for the well-being of His people.

While the immediate context of the verse speaks to the land of Israel, the messianic era is envisioned as a time of universal blessing. The prosperity signified by the "early rain and the late rain" is seen as part of a larger picture of global peace and abundance. This is in line with the prophetic vision of the nations recognizing the G-d of Israel and coming to Jerusalem to learn His ways (Isaiah 2:2-4).

That you may gather in your grain, your wine, and your oil.

This line continues the theme of divine providence, specifying the blessings of abundant harvests, including staple foods and economic resources, as a result of adherence to G-d's laws.

And I will send grass in your fields for your livestock, that you may eat and be full.

Here, the blessings extend to include sustenance for livestock, further ensuring the prosperity of G-d's people. This demonstrates G-d's comprehensive care for all aspects of their lives. In a spiritual sense, it implies that the 'animal soul' will be fully satisfied as well. Just as Moses was miraculously sustained for 40 days on Mt Sinai and did not eat or drink - our bodies (and souls) will be nourished by our close relationship with G-d, the study of Torah, and the performance of mitzvot.

Take care lest your heart be deceived, and you turn aside and serve other gods and worship them

This serves as a warning against idolatry and complacency. It cautions us to guard our hearts against being led astray by false beliefs or practices, which would sever our special relationship with G-d.

Then the L-rd's wrath will be kindled against you, and He will shut up the heavens, so that there will be no rain, and the ground will not yield its fruit

This further outlines the consequences of disobedience and idolatry—divine anger manifesting as drought and famine, which are direct antitheses to the blessings promised for obedience. Spiritually, this is a place without Torah, without mitzvot, with the presence of G-d. It will be separation and devastation.

And you will perish quickly off the good land which the L-rd gives you.

This stark warning emphasizes the seriousness of the covenant and the dire consequences of failing to uphold it, including expulsion from the Promised Land. In a messianic tone, this implies a future where (from the choices we make) lead us to eternal blessings and entering into the Promised Land or the fate of perishing (both physically and spiritually) and being cast out of the Promised Land, total separation from G-d.

Therefore, you shall lay up these my words in your heart and in your soul, and bind them for a sign upon your hand, and they shall be as frontlets between your eyes.

This line reiterates the importance of internalizing G-d's commandments, making them an integral part of one's being. The physical acts of binding them on the hand and forehead (through tefillin) serve as constant reminders of these obligations.

The first time this is said it is a direct response to love and dedication to G-d. The second time it is said here, it is situated within a passage of rewards. Just as Abraham was told "lech lecha" to go forth from his place and acted on love and dedication to G-d, and afterwards was told of reward, so too is this situated similarly. This time, however, is said after focusing on the consequences of obedience and disobedience.

You shall teach them to your children, speaking of them when you sit in your house, and when you walk by the way, when you lie down, and when you rise up.

This passage highlights the importance of education and the transmission of faith to the next generation, ensuring that the covenant and its obligations are perpetuated throughout time.

And you shall write them upon the doorposts of your house and upon your gates,

This commands the placing of mezuzot, which contain these verses, on the entrances to Jewish homes. This serves as a daily reminder of God's presence and the covenant whenever one enters or leaves their home. Strengthening the concept that the Mezzuzah themselves act as guardians for your home when paired with faith and obedience. This is demonstrated by the placement after consequences.

That your days and the days of your children may be multiplied in the land which the L-rd swore unto your fathers to give them, as the days of the heavens above the earth.

The paragraph concludes with a promise of longevity and prosperity in the Promised Land. This line encapsulates the hope for a perpetual, harmonious relationship between G-d and His people, akin to the eternal nature of the heavens.

And the L-rd spoke unto Moses, saying,

This introduction signifies that what follows is a divine command, highlighting the importance of the message being conveyed directly from G-d to Moses. It establishes the authority and sacredness of the instructions.

Speak to the children of Israel, and bid them that they make them fringes in the corners of their garments throughout their generations,

This line commands the Israelites to attach fringes (tzitzit) to the corners of their garments. The instruction "throughout their generations" emphasizes that this is a perpetual commandment, meant to be observed by all future generations, underscoring its enduring significance.

And that they put upon the fringe (tzitzit) of each corner a thread of blue.

The inclusion of a blue thread (tekhelet) among the fringes is specified. Traditionally, this blue dye was made from a specific sea animal and is symbolic. The blue thread is meant to remind the wearer of the sky, which in turn reminds them of G-d's throne, reinforcing a connection to the divine.

In a messianic foreshadowing, the Messiah will gather all the exiles and unify G-d's people. The many threads are like the many people unified together with the blue representing the divine guidance. The tekhelet thread is from a sea creature found in the ocean. And just as our current exile (Roman exile) is likened to being an ocean, the divine guidance will go into that ocean and draw out the redemption.

And it shall be unto you for a fringe (tzitzit), that you may look upon it and remember all the commandments of the Lord, and do them;

The tzitzit are not merely decorative but serve a functional purpose: to remind the wearer of all of G-d's commandments, encouraging their observance. This line underscores the role of physical objects in spiritual practice, acting as tangible reminders of intangible obligations.

The tzitzit are seen not just as physical reminders but as symbols of the interconnectedness of all the commandments and the idea that every aspect of one's life can be imbued with spirituality and purpose. They remind the wearer of the omnipresence of G-d and the importance of aligning one's actions with divine will, aiming for a life that reflects the holiness and dedication to the mitzvot.

And that you may not follow after your own heart and your own eyes, after which you used to go astray;

This caution advises against following one's desires (heart) and visual temptations (eyes), which can lead one away from the correct path. It highlights the human tendency towards distraction and disobedience and the need for constant vigilance in spiritual matters.

This command to remember and obey G-d's laws, avoiding idolatry and moral decay, is seen as indicative of the messianic age's spiritual purity. Rabbinic teachings suggest that in the time of the Messiah, adherence to G-d's commandments will be universal and sincere, leading to a society where sin is diminished. The concept of a renewed adherence to the Torah in the messianic era is a core theme of scriptural eschatology.

These interpretations are woven into the fabric of hope, which anticipates a future era of peace, divine presence, and universal recognition of G-d. It emphasizes the spiritual dimensions of the messianic era, seeing the observance of commandments and the cultivation of a deep, loving relationship with G-d as both preparations for and components of the messianic age.

So that you may remember and do all My commandments, and be holy unto your G-d.

The ultimate goal of wearing tzitzit is reiterated: to remember and observe G-d's commandments, thereby achieving holiness (becoming more set-apart). This line connects the physical act of wearing tzitzit with the spiritual aspirations of holiness and closeness to G-d.

I am the L-rd your G-d, who brought you out of the land of Egypt, to be your G-d: I am the L-rd your G-d.

The paragraph concludes by reminding us of G-d's role in history, specifically the Exodus. The repetition of "I am the L-rd your G-d" serves to reinforce G-d's authority and the exclusive nature of this relationship. Remember that He controls everything, this isn't just a call to remember Egypt but how He brought them out of Egypt, through a demonstration of His authority over every aspect of creation.

The Exodus from Egypt is also seen as the archetype of redemption, a divine act of saving Israel from oppression. This historical event is viewed as a precursor to the future, ultimate redemption associated with the messianic era. Just as G-d intervened in Egypt, He will again bring about a new redemption for Israel and the whole world (out of our current 'Egypt'). Mentioning G-d's deliverance of Israel from Egypt reinforces faith in G-d's ongoing commitment to His people's welfare and His ability to bring about transformational change. It nurtures the hope for a messianic age characterized by peace, justice, and divine closeness. It highlights the messianic era as the fulfillment of G-d's promises, a time when the themes of liberation and divine intervention reach their culmination.

Shema Yisrael (Hebrew)

"Shema" is the first word of this prayer which means "Listen", indicating that it should be heard and understood. While it may feel more authentic to say it in Hebrew, it should be spoken in a way that is understandable to you as an individual. If you are not familiar with what each word in Hebrew means, then it is best only to say it in English. There are other ways to practice Hebrew, but this is a declaration of faith and something that should resonate with you throughout the day, and that is not possible if you do not understand what you are saying.

Transliteration (Sephardic)

Cover your eyes with your right hand and say the following out loud: (the "d" in "Echad" makes a drawn out hard "th" sound like in the word "there")

Shema Yisrael Adonai Eloheinu Adonai Echad.

Say the following in an undertone ( except on Yim Kippur, when it is said out loud):

Baruch Shem Kevod Malchuto Le'Olam Va'ed

Recite the following aloud:

Ve'ahavta et Adonai Elohecha bechol levavecha uvechol nafshecha uvechol me'odecha. Vehayu hadevarim ha'eleh asher anochi metzavecha hayom al levavecha. Veshinantam le'vanecha vedibarta bam beshivtecha be'veitecha uv'lech'techa vaderech uv'shach'becha uv'kumecha. Ukshartam le'ot al yadecha vehayu letotafot bein einecha. Uchtavtam al mezuzot beitecha uvish'arecha.

Vehaya im shamoa tishme'u el mitzvotai asher anochi metzave etchem hayom, le'ahava et Adonai Eloheichem ul'avdo bechol levavchem uvechol nafshechem. Venatati metar ar'tzechem b'ito, yoreh u'malkosh, ve'asaf'ta deganecha ve'tirosh'cha veyitzharecha. Venatati eisev besadcha livhemtecha, ve'achalta vesavata. Hishameru lachem pen yifteh levavchem v'sartem va'avadtem elohim acherim vehishtachavitam lahem. V'charah af Adonai bachem ve'atzar et hashamayim velo yihyeh matar ve'ha'adamah lo titen et yevulah va'avad'tem mehera me'al ha'aretz hatovah asher Adonai notein lachem. Vesamtem et devarai eileh al levavchem ve'al nafshechem uk'shartem otam le'ot al yedchem vehayu letotafot bein eineichem. V'limad'tem otam et b'neichem l'dabeir bam b'shiv'te'cha b'veitecha uv'lech'te'cha baderech uv'shach'be'cha uv'qumecha. Uch'tavtam al mezuzot beitecha uvish'areicha, lema'an yirbu yemeichem vimei vaneichem al ha'adamah asher nishba Adonai la'avoteichem lateit lahem kimei hashamayim al ha'aretz.

Vayomer Adonai el Moshe leimor: Dabeir el b'nei Yisrael ve'amarta alehem ve'asu lahem tzitzit al kanfei vig'deihem ledorotam venat'nu al tzitzit hakanaf p'til techeilet. Vehaya lachem le'tzitzit ur'item oto uz'chartem et kol mitzvot Adonai va'asitem otam v'lo taturu a'charei levavchem ve'acharei eineichem asher atem zonim achareihem. Le'ma'an tizkeru va'asitem et kol mitzvotai vih'yitem kedoshim l'Eloheichem. Ani Adonai Eloheichem asher hotzeiti etchem me'eretz Mitzrayim lihyot lachem l'Elohim: Ani Adonai Eloheichem.

Hebrew Text

Cover your eyes with your right hand and say the following out loud:

שְׁמַע יִשְׂרָאֵל יְהוָה אֱלֹהֵינוּ יְהוָה אֶחָד׃

Say the following in an undertone ( except on Yim Kippur, when it is said out loud):

בָּרוּךְ שֵׁם כְּבוֹד מַלְכוּתוֹ לְעוֹלָם וָעֶד

Recite the following aloud:

וְאָהַבְתָּ אֵת יְהוָה אֱלֹהֶיךָ בְּכָל־לְבָבְךָ וּבְכָל־נַפְשְׁךָ וּבְכָל־מְאֹדֶךָ׃ וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל־לְבָבֶךָ׃ וְשִׁנַּנְתָּם לְבָנֶיךָ וְדִבַּרְתָּ בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ וּקְשַׁרְתָּם לְאוֹת עַל־יָדֶךָ וְהָיוּ לְטֹטָפֹת בֵּין עֵינֶיךָ׃ וּכְתַבְתָּם עַל־מְזוּזֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃

וְהָיָה אִם־שָׁמֹעַ תִּשְׁמְעוּ אֶל־מִצְוֺתַי אֲשֶׁר אָנֹכִי מְצַוֶּה אֶתְכֶם הַיּוֹם לְאַהֲבָה אֶת־יְהוָה אֱלֹהֵיכֶם וּלְעָבְדוֹ בְּכָל־לְבַבְכֶם וּבְכָל־נַפְשְׁכֶם׃ וְנָתַתִּי מְטַר־אַרְצְכֶם בְּעִתּוֹ יוֹרֶה וּמַלְקוֹשׁ וְאָסַפְתָּ דְגָנֶךָ וְתִירֹשְׁךָ וְיִצְהָרֶךָ׃ וְנָתַתִּי עֵשֶׂב בְּשָׂדְךָ לִבְהֶמְתֶּךָ וְאָכַלְתָּ וְשָׂבָעְתָּ׃ הִשָּׁמְרוּ לָכֶם פֶּן יִפְתֶּה לְבַבְכֶם וְסַרְתֶּם וַעֲבַדְתֶּם אֱלֹהִים אֲחֵרִים וְהִשְׁתַּחֲוִיתֶם לָהֶם׃ וְחָרָה אַף־יְהוָה בָּכֶם וְעָצַר אֶת־הַשָּׁמַיִם וְלֹא־יִהְיֶה מָטָר וְהָאֲדָמָה לֹא תִתֵּן אֶת־יְבוּלָהּ וַאֲבַדְתֶּם מְהֵרָה מֵעַל הָאָרֶץ הַטֹּבָה אֲשֶׁר יְהוָה נֹתֵן לָכֶם׃ וְשַׂמְתֶּם אֶת־דְּבָרַי אֵלֶּה עַל־לְבַבְכֶם וְעַל־נַפְשְׁכֶם וּקְשַׁרְתֶּם אֹתָם לְאוֹת עַל־יֶדְכֶם וְהָיוּ לְטוֹטָפֹת בֵּין עֵינֵיכֶם׃ וְלִמַּדְתֶּם אֹתָם אֶת־בְּנֵיכֶם לְדַבֵּר בָּם בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ וּבְשָׁכְבְּךָ וּבְקוּמֶךָ׃ וּכְתַבְתָּם עַל־מְזוּזוֹת בֵּיתֶךָ וּבִשְׁעָרֶיךָ׃ לְמַעַן יִרְבּוּ יְמֵיכֶם וִימֵי בְנֵיכֶם עַל הָאֲדָמָה אֲשֶׁר נִשְׁבַּע יְהוָה לַאֲבֹתֵיכֶם לָתֵת לָהֶם כִּימֵי הַשָּׁמַיִם עַל־הָאָרֶץ׃

וַיֹּאמֶר יְהוָה אֶל־מֹשֶׁה לֵּאמֹר׃ דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְאָמַרְתָּ אֲלֵהֶם וְעָשׂוּ לָהֶם צִיצִת עַל־כַּנְפֵי בִגְדֵיהֶם לְדֹרֹתָם וְנָתְנוּ עַל־צִיצִת הַכָּנָף פְּתִיל תְּכֵלֶת׃ וְהָיָה לָכֶם לְצִיצִת וּרְאִיתֶם אֹתוֹ וּזְכַרְתֶּם אֶת־כָּל־מִצְוֺת יְהוָה וַעֲשִׂיתֶם אֹתָם וְלֹא־תָתֻרוּ אַחֲרֵי לְבַבְכֶם וְאַחֲרֵי עֵינֵיכֶם אֲשֶׁר־אַתֶּם זֹנִים אַחֲרֵיהֶם׃ לְמַעַן תִּזְכְּרוּ וַעֲשִׂיתֶם אֶת־כָּל־מִצְוֺתָי וִהְיִיתֶם קְדֹשִׁים לֵאלֹהֵיכֶם׃ אֲנִי יְהוָה אֱלֹהֵיכֶם אֲשֶׁר הוֹצֵאתִי אֶתְכֶם מֵאֶרֶץ מִצְרַיִם לִהְיוֹת לָכֶם לֵאלֹהִים אֲנִי יְהוָה אֱלֹהֵיכֶם׃ אֶמֶת׃