Worthy of More Than Third Billing

Discussions of the three paragraphs of the Shema—Shema/V’ahavta, V’haya im shamoa, and Vayomer—often relegate the third paragraph, which appears at the end of this week’s parasha, to a distant third in importance. The first paragraph introduces Judaism’s ultimate faith commitment. The second emphasizes the necessity of translating that commitment into action. By contrast, the third focuses on a single mitzvah: tzitzit, the ritual fringes tied to the corners of four-cornered garments:

“The Lord said to Moshe, saying: Speak to the children of Israel, and you shall say to them that they shall make for themselves fringes on the corners of their garments, and they shall include a thread of techelet in the fringe of each corner. It shall be for you as fringes, and you shall look upon it and remember all the commandments of the Lord, and do them…” (Numbers 15:37–39)

A midrash from the sixth or seventh century in Eretz Yisrael addresses this seeming discrepancy in significance. It presents the mitzvah of tzitzit not as an isolated commandment but as a programmatic means of actualizing the ideals articulated in the first two paragraphs:

“Then the Lord spoke unto Moses saying, ‘Speak unto the Children of Israel and tell them to make tzitzit for themselves.’” This verse corresponds to: “Light is sown for the righteous, and gladness for the upright in heart.” (Psalms 97:11) And also: “The Lord desired for the sake of His righteousness to magnify the Torah and make it glorious.” (Isaiah 42:21) The Holy One, blessed be He, sowed the Torah and commandments for Israel to grant them life in the world to come. There is nothing in the world for which He did not give Israel a corresponding commandment… (Tanhuma Shlach 15)

According to this midrash, tzitzit serve as a tool for instilling in the Jewish consciousness the understanding that the mitzvot were given to engage the entire person in divine service.

The midrash goes on:

“‘They shall make tzitzit for themselves’ (Numbers 15:38) – Make them, and they must not be from something already made. Make them, not extract them from the garment itself. Thus, one may not pull threads from the garment and fashion them into tzitzit.” (Ibid.)

This halakhic point—that tzitzit must be made separately and then attached to the garment—also teaches a broader lesson. In Rabbinic Judaism, passive religiosity is not enough. Judaism demands active participation. It is a religion of doing, not merely of being.

The midrash continues:

“Rather, [the verse] commands the use of white and techelet (sky-blue) threads. When was this relevant? When techelet was still available. But now it has been hidden… Rabbi Meir said: ‘Why is blue different from all other colors? Because blue resembles the sea, the sea resembles the heavens, and the heavens resemble the Throne of Glory. And from seeing it, one remembers the Creator.’” (Ibid.)

Note: This passage suggests that already in the 6th–7th centuries, the original techelet dye was no longer available. This explains why, until recent discoveries enabled its reintroduction, the tzitzit on our tallitot were only white. Today, many once again fulfill the mitzvah in its original form.

This teaching, attributed to a disciple of Rabbi Akiva, emphasizes the symbolic power of the techelet thread. It is a visual theology – a reminder of the Jew’s core belief in the Creator and the spiritual structure of the cosmos.

The midrash resumes:

“‘And it shall be for you’ – it must be visible.” (Ibid.)

The tzitzit are meant to be seen. Jewish communities have varied customs about whether the fringes should be outwardly visible at all times. But the midrash’s deeper message is clear: being a Jew is not something to be hidden. Jewish identity should be lived visibly and proudly. Seeing and being seen reinforces belief—and commitment.

Thus, the third paragraph of the Shema is far from a secondary afterthought. It provides a daily, tangible reminder of what it means to be a Jew. A Jew must make a full-bodied commitment. He/she must live their Judaism live visibly, faithfully, and actively—proudly embodying belief in God through word, deed, and presence.

There is no other way.