Before I Formed You In The Womb I Knew You
Before I Formed Youin the WombI Knew YouA Pastoral Letter on the Human Dignityof the Unborn, Holy Communion,and Catholics in Public LifeBy the Most ReverendSalvatore Joseph CordileoneArchbishop of San FranciscoMAY 1, 2021MEMORIAL OF SAINT JOSEPH THE WORKER
Introduction“Before I formed you in the wombI knew you, before you were bornI dedicated you, a prophet to thenations I appointed you” (Jer 1:5).These words from the Book of the Prophet Jeremiahspeak profoundly and movingly to the great love andpurpose for which God brings each one of us into theworld from the first moment of our existence. Sadly,though, in today’s “throw-away culture” — as PopeFrancis so vividly refers to it — the dignity of each andevery human person is not accorded the value inherentto it. In a culture that values profit, power, prestige,and pleasure over all else, many people end up beingvictims of this throw-away culture, from strugglingimmigrants and working poor to the elderly andphysically challenged. This throw-away mindset alsofuels the serious damage inflicted on the environment,which especially adversely impacts the poor. But whenit is an innocent human being’s very existence — a moralabsolute — that is thrown away, it is a sign that a societyhas truly become severely disordered. Such is the plightof the unborn and the state of our society.2
IntroductionIn 2023 our nation will mark the fiftiethanniversary of the infamous Roe decision.Generations of Americans have now grown up notknowing what it is like to live in a country thatvalues and protects the lives of the smallest, mostdefenseless and vulnerable members of its society.Fifty years, over 60,000,000 deaths, and manymore millions of scarred lives later, it is time for afrank and honest reassessment. Abortion not onlykills the child, it deeply wounds the woman. Howcould it not? The maternal instinct is very powerful:a mother will go to great lengths to protect herchild. Indeed, how often have those of us in Churchministry heard the lament from post-abortivewomen, “I didn’t want to go through with it, but Ifelt like I had no choice”? This lament exposes thelie of the “pro-choice” slogan.violation of life at its youngest and most vulnerablecondition, other ethical norms cannot stand forlong. In this pastoral letter, then, I would like toaddress four topics: the necessity for Catholics andWhen our culture encouragesthe violation of life at itsyoungest and mostvulnerable condition,other ethical normscannot stand for long.all people of good will to understand how gravelyevil abortion is; how to avoid sinful cooperationin this evil; how these principles apply to thequestion of Catholics and the reception of HolyCommunion; and the special responsibility thatCatholics prominent in public life have with regardto the common good. The letter is thus structuredin four sections, corresponding to each of these fourconsiderations. I begin with principles of law andscience because abortion is not a “Christian” or“Catholic” issue: the dignity of the human person isa value that is, or should be, affirmed by us all.This is especially a time for us Catholics, whosefaith calls us to advocate for the universal goodof a consistent ethic of life, in every stage andin every condition, to call our country back torespect for human life. And this is especially so forCatholics who are prominent in all walks of publiclife — entertainment, media, politics, education, thecorporate world, and so forth — as they have sucha powerful influence on shaping the attitudes andpractices of people in our nation.Abortion is the axe laid to the roots of the treeof human rights: when our culture encourages the3
Section 1: The Human Foundation: Law and ScienceSECTION 1The Human FoundationLaw and Science“We hold these truths to be self-evident, thatall men . . . are endowed by their Creator withcertain unalienable Rights, that among theseare life, liberty, and the pursuit of happiness.”With these stirring words, the Declaration ofIndependence affirms that fundamental humanrights do not find their source in any individual,court, or government: fundamental human rightsare not bestowed, they are inherent and mustbe acknowledged as such. These truths are selfevident because they emerge from the very natureof what it is to be human, and they are accessibleto reason alone. The assertion of these unalienablerights in our Declaration of Independence is nota matter of religious doctrine, but rather it flowsfrom the same natural law basis as the answersto other moral questions upon which our lawsare based: forbidding stealing, lying, cheating,racial discrimination, homicide, and so forth.Furthermore, these inherent rights, knowable byhuman reason, are presented in the Declarationwith a definite order of priority. Thus, one’s right tothe pursuit of happiness is limited when it deprivesanother of the right to liberty or life; one’s right toliberty is limited when it deprives another of theright to life. The right to life itself is the foundationof all other rights. Without protection of the rightto life, no other talk of rights makes sense.Who possesses the right to life? The natural lawteaches, and the Declaration proclaims, that everyhuman being possesses the dignity that forms thefoundation of these unalienable rights. Proponentsof abortion raise a chorus of theoretical questionsabout “what constitutes human life? When does itbegin?” The answer from science is clear: a new,genetically-distinct human life begins at conception,defined as fertilization: “Development of theembryo begins at Stage 1 when a sperm fertilizesan oocyte and together they form a zygote.”1Because an embryo is a unique and developinghuman organism, it follows that she or he possessesan inherent right to life from the moment ofconception. Thus, the violent invasion of the actof abortion ends a human life. Likewise, thosecontraceptives which prevent the implantation ofthe embryo are in fact abortifacients that kill aninnocent, growing human being.4
Section 1: The Human Foundation: Law and ScienceHow can anyone in good conscience dare todescribe such a procedure as “safe”?The horror of abortion is manifest in thebiological reality of what really happens in the“termination of pregnancy,” how violent it is.Witness the Congressional testimony of Dr.Anthony Levatino, who performed abortions beforerenouncing the practice. In his remarks beforeCongress, Dr. Levatino describes in gruesome detailthe procedure of killing a 24-week-old unborn baby.The abortionist, he explains, after draining theuterus of the amniotic fluid that was protecting thechild, inserts a claw-like instrument into the womb.The claw-like instrument begins tearing the childapart, gradually dismembering the baby, removingthe body parts one limb at a time. Dr. Levatinodescribes the toughest part of the procedure,extracting the baby’s head:We are all called to oppose abortion because weacknowledge the human being’s right to life, theunique human identity of each living, developingembryo fromthe momentFundamental humanof conception,rights are not bestowed,and thethey are inherent andhorrendousmust be acknowledgedviolence ofas such.the procedureitself. Inaddition tothese human motivations, we as Catholics areprompted by religious motivations as well. Thisdoes not mean that we seek to impose our religiousbeliefs on others, but it does mean that our religiousunderstanding of the human person as created inthe image and likeness of God deepens our resolveto join hands with others, regardless of religiousconvictions or lack of them, to serve, teach, heal,and protect the human community, especially thosemost in need. We share with others the convictionthat human dignity is innate; but we also believe it isof inestimable value. Our Savior has taught us thatthe two great commandments are to love God withall our heart, all our mind, and all our strength, andto love our neighbors as ourselves (Mt 22:36–40;The head of a baby that age is about the sizeof a large plum and is now free floating insidethe uterine cavity. You can be pretty sure youhave hold of it if the Sopher clamp is spreadabout as far as your fingers will allow. You willknow you have it right when you crush downon the clamp and see white gelatinous materialcoming through the cervix. That was the baby’sbrains. You can then extract the skull pieces.Many times a little face will come out and stareback at you.2The Teaching of the Church—Then:“ You shall not murder achild by abortion norkill that which is born”(Didache, ch. 2).“ You shall not kill the child byobtaining an abortion. Nor,again, shall you destroy himafter he is born” (Epistle ofBarnabas, ch. 19).5Dated between AD 70 and130, these two documentsare considered by manyscholars to be among theoldest surviving extra-biblicalChristian texts.
Section 1: The Human Foundation: Law and ScienceMk 12:28–31; Lk 10:27). And, because we believethat Jesus Christ is truly both our brother, humanlike us in all things but sin, and truly God incarnate,He unites in Himself the two commandments:in Christ we love God by loving and serving ourneighbor. Christ made this truth explicit in Hisparable of the Last Judgment. When the king isasked, “ ‘Lord, when did we see you hungry and feedyou, or thirsty and give you drink? When did we see youa stranger and welcome you, or naked and clothe you?When did we see you ill or in prison, and visit you?’ ” theking answers: “ ‘Amen, I say to you, whatever you did forone of these least brothers of mine, you did for me’” (Mt25:37–40).political issue of our time and place “because itdirectly attacks life itself, because it takes placewithin the sanctuary of the family, and because ofthe number of lives destroyed.”3Aware of the profound effects of abortion, theChurch also engages in helping women and theirfamilies. Further, the erosion of reverence forinherent human dignity poisons the wider culture,contributing to disregard for the rights of “theother,” whoever he or she may be. Our increasinglypolarized and uncivil society manifests a lack ofrespect for “the other” across a broad spectrumof issues, and the Catholic Church is committedto rebuilding human solidarity. In the case of thekilling of the unborn, the Church strives to be avoice for the voiceless, speaking on behalf of thosewho quite literally cannot speak for themselves.Far from being “pre-occupied” with abortion,the Catholic Church provides a wide variety ofmedical, social, and educational services both herein the United States and throughout the world.Catholics champion various expressions of thisdiscipleship: opposing racism, fighting for the rightsof the oppressed, assisting the sick and the elderly,working for greater economic equality, and so on.Some say that we should devote our energies solelyto “non-controversial” needs and keep quiet aboutabortion; we should concede that, unlike all theseother issues, this is a “private matter.” But it is not.Indeed, the very existence of that growing childis the fruit of communion between two persons,and the mother and father are themselves part of aconstellation of human relationships. All of thesepeople are harmed to a greater or lesser degree bythe act of ending the unborn child’s life.Outreach The Catholic Church offers a varietyof outreaches to women who aregrieving their abortion, as wellas others affected by it. Rachel’sVineyard is one such example.The Church also offers life-givingIt is for good reason, then, that the bishops ofthe United States speak of this as the “pre-eminent”assistance to women trying to copewith a pregnancy for which they arenot prepared. For more information,inquire at your local parish.6
SECTION 2Cooperationin Moral EvilAbortion advocates argue that they areempowering women, but in fact the widespreadpractice of contraception and abortion has createda tremendous burden for a pregnant woman.Formerly, a woman who found herself with childin difficult circumstances relied on family, friends,and religious and social service organizationsfor support and assistance; there was a sense ofshared responsibility. And, very often the fatherof the child recognized his responsibility for thesituation and would respond accordingly. Now,the contraceptive culture has changed all that: thepregnancy has become “her problem.” She shouldhave prevented it from happening, and now shealone has to make the problem go away. Worsestill, it is not uncommon for the very people whoshould help her (the father of the child, her familyand friends) to encourage and even pressure herto have an abortion. This sad state of affairsbrings me to my second point: abortion is neversolely the mother’s act. Others, to a greater orlesser degree, share culpability whenever this evilis perpetrated. Over the centuries the Churchhas developed a nuanced ethical teaching onwhat we call “cooperation in moral evil,” andthis is relevant to the question of when suchparticipation precludes a Catholic from receivingthe Eucharist, which also has a particularapplication to Catholics in public life.The major distinction is between formal andmaterial cooperation in evil. The key to formalcooperation is that I will the evil that is being doneby another, and my cooperation is given to helpbring it about. This applies clearly to those whowillingly kill or assist in killing the child, but alsoto others who pressure or encourage the motherto have an abortion, pay for it, provide financialassistance to organizations to provide abortions, orsupport candidates or legislation to make abortionmore readily available. Formal cooperation in evilis never morally justified. For decades now westernculture has been in denial about the harsh realityof abortion. The topic is swathed in sophistries byits advocates and discussion about it is forbiddenin many venues. It is my conviction that thisconspiracy of disinformation and silence is fueledby fear of what it would mean to recognize thereality with which we are dealing. How can we facethe enormity of this outrage? The only way we can7
Section 2: Cooperation in Moral Evilbear to do so is with confidence in the mercy ofGod, whose compassionate love provides us withthe opportunity for conversion and repentance.Christ bestows His forgiveness abundantly, andGod’s grace will assist us, for we are all in needof conversion in various ways. This repentance isthe first step in healing for everyone involved, forthe mother to be sure, but also for all others whoare guilty. Only when we as individuals and as asociety see evil for what it is, and acknowledgeour culpability and seek conversion, can we beginto heal. I exhort, I beg my fellow Catholics whoare guilty of this grave offense to turn to Godin the sacrament of Reconciliation, receive Hisforgiveness, and do penance. This message ofconversion is at the heart of the Gospel and theChurch’s mission.that, among many other things, performs abortionswould be remote mediate cooperation. Is suchcooperation permitted, and if so, when?We all have a moral duty to avoid cooperatingin evil as much as possible, but Catholic moraltheology recognizes that there can be circumstancesin which it is permissible to cooperate in a mediatematerial way in an evil act. Such is the complexityof life and the interconnectedness of humansociety that we cannot avoid some associationwith evil. Prudential judgments must be made, andcircumstances may suggest that I cooperate in amediate material way either to gain some good orto prevent the loss of some good. Such cooperationmust involve actions that are either good inthemselves or morally neutral, and they must beMaterial cooperation means that I do not agreewith or intend the object of the act, but I contributeto the act in some way. Material cooperation isfurther distinguished as immediate (cooperationin the act itself) or mediate (cooperation involvingattendant circumstances of the act). In the case ofabortion, for example, if a person does not want thewoman to have an abortion but still assists in theprocedure, this is immediate material cooperation. Ifthis person does not participate in the act itself, buthelps with preparation or follow-up, the cooperationis mediate. Immediate material cooperation in agrave evil can never be morally justified: the personis guilty of participating in the evil act, even if he orshe believes the action is wrong.Repentance is the first step inhealing for everyone involved,for the mother to be sure, butalso for all others who are guilty.proportionate to the gravity of the evil and thedegree of my involvement in it. Here again we seethe twin bases of moral discernment: the act itself,and the intention of the one performing it. As to thefirst, the greater the gravity of the wrongdoing, themore serious must be the reason for the materialcooperation to be licit. As to the second, the greaterthe gravity of the wrongdoing, the more remotemust the cooperation be if it is to be morallypermissible.Mediate cooperation can be of different kinds,depending on whether it is closer to the act itself(proximate) or more removed from it (remote).For example, assisting in the preparation of thepatient would be proximate mediate cooperation, whileprocessing forms for admitting patients to a hospital8
Section 2: Cooperation in Moral EvilDetermining when mediate material cooperationin evil is permissible requires careful reflection andan honest appraisal of the circumstances. Suchcooperation may be permissible, for instance, inthe example above regarding the receptionist in ahealth care facility that performs abortions amongmany other medical procedures (although theindividual shouldalso actively seekThe widespreademploymentpractice ofelsewhere ifcontraception andpossible). Anotherabortion has createdand even clearera tremendous burdenexample is thatfor a pregnantof a legislatorwoman.who votes for aparental consentlaw: even though the law presupposes the legalityof abortion itself, this law restricts access to thisevil somewhat, and the legislator could judge thatthis good offers a justification for mediate materialcooperation. St. John Paul II addressed this preciseissue in his encyclical Evangelium vitae (n. 73), adocument I would urge everyone to read.provide abortions, or who support candidates orlegislation for the purpose of making abortion amore readily available “choice” are all cooperatingwith a very serious evil. Formal cooperation andimmediate material cooperation in evil is nevermorally justified.To summarize: it is never morally permissibleto cooperate in a formal way in an evil act. Itis never morally permissible to cooperate in animmediate material way in the act itself. There canbe circumstances where it is permitted to cooperatein a mediately material way in an evil act, and thisis determined by the seriousness of the evil andone’s proximity to or distance from it. However,given the reality that abortion violates the mostfundamental moral principle, the right to life itself,the teaching of our faith is clear: those who kill orassist in killing the child (even if personally opposedto abortion), those who pressure or encourage themother to have an abortion, who pay for it, whoprovide financial assistance to organizations to9
SECTION 3The Question of Receptionof the Holy EucharistThe Church’s teaching and discipline onworthiness to receive Holy Communion has beenconsistent throughout her history, going back tothe very beginning. The earliest account of theLast Supper is found in the First Letter of St. Paulto the Corinthians, written within thirty years ofthe event itself. Immediately after describing OurLord’s institution of the Holy Eucharist, St. Pauloffers this admonition:His Mystical Body is to eat and drink judgmenton oneself. St. Paul urged the members of hiscommunities temporarily to exclude seriouswrongdoers from their midst (e.g., 1 Cor 5:1–5),the First Letter of St. John invoked this practice(1 Jn 1:10), and Jesus Himself speaks of this in thecase of those who refuse to listen to the Church(Mt 18:17). The purpose of such exclusion ismedicinal: it is intended to help the wrongdoerrealize that he or she has wandered from Christ’sfold by their ongoing evil behavior.Therefore whoever eats the bread or drinksthe cup of the Lord unworthily will have toanswer for the body and blood of the Lord.A person should examine himself, and so eatthe bread and drink the cup. For anyone whoeats and drinks without discerning the body,eats and drinks judgment on himself [1 Cor11:27–29].To receive the Blessed Sacramentin the Catholic liturgy is to espousepublicly the faith and moralteachings of the Catholic Church,and to desire to live accordingly.To eat and drink “without discerning the body”means not discerning the reality of the Body ofChrist. This refers both to the sacramental Bodyof Christ, the Eucharist, and to His mystical Body,the Church. Jesus Christ cannot be separatedfrom His Body; to receive His Eucharistic Bodyand Blood while repudiating essential doctrines ofThe earliest description of our CatholicEucharistic liturgy in Rome is found in the middleof the second century. St. Justin Martyr describesthe order of Sunday worship, and also explains10
Section 3: The Question of Reception of the Holy EucharistThe Teaching of the Church — Now:“Among the vulnerable for whom the Church wishes to care with particularlove and concern are unborn children, the most defenseless and innocentamong us . This defense of unborn life is closely linked to the defense ofeach and every other human right. It involves the conviction that a humanbeing is always sacred and inviolable, in any situation and at every stage ofdevelopment. Human beings are ends in themselves and never a means ofresolving other problems. Once this conviction disappears, so do solid andlasting foundations for the defense of human rights, which would always besubject to the passing whims of the powers that be.”Pope FrancisEvangelii gaudium, n. 213the criteria for reception of the Eucharist: “No onemay share the Eucharist with us unless he believeswhat we teach is true; unless he is washed in theregenerating waters of baptism for the remissionof his sins, and unless he lives in accordance withthe principles given us by Christ.” To apply theseancient requirements to the present topic, thosewho reject the teaching of the Church on thesanctity of human life and those who do notseek to live in accordance with that teachingshould not receive the Eucharist. It isfundamentally a question of integrity: to receivethe Blessed Sacrament in the Catholic liturgy isto espouse publicly the faith and moral teachingsof the Catholic Church, and to desire to liveaccordingly. We all fall short in various ways, butthere is a great difference between struggling tolive according to the teachings of the Church andrejecting those teachings.It is important to state that “worthiness” inthis matter does not concern the inner state ofone’s soul: only God can judge that. None of us istruly worthy to receive the very Body and Bloodof Christ Himself, but God in His great mercy andcondescension invites us to receive and makes usworthy to do so. The Eucharist itself is a medicineand a channel of God’s forgiveness for our lessersins. If we are conscious of grave sin, however,we must have recourse to the sacrament ofReconciliation before receiving the Gift. Confidencein God must not give way to presumption. Weare a Church of sinners, and we need to availourselves of the many graces Christ offers us in thesacraments of Reconciliation and the Eucharist.Christ Himself gave us these two sacraments andwe should regularly receive His forgiveness inconfession.11
Section 3: The Question of Reception of the Holy EucharistIn examining one’s conscience aboutbeing properly disposed to receive the HolyEucharist, the definitions regarding the kindand degree of cooperation in an evil act serveas a necessary guiding principle. Most ofthe time this is a private matter. There are,however, circumstances in which such is notthe case, occasions when those in publiclife violate the boundaries of justifiablecooperation. In the case of public figures whoprofess to be Catholic and promote abortion,we are not dealing with a sin committed inhuman weakness or a moral lapse: this is amatter of persistent, obdurate, and publicrejection of Catholic teaching. This adds aneven greater responsibility to the role of theChurch’s pastors in caring for the salvationof souls.More from Pope Francis“Sad to say, some countries andinternational institutions are alsopromoting abortion as one of theso-called ‘essential services’ providedin the humanitarian response to thepandemic. It is troubling to see howsimple and convenient it has becomefor some to deny the existence of ahuman life as a solution to problemsthat can and must be solved for boththe mother and her unborn child”(Video Message to the United Nations,September 25, 2020).“It is painful . . . to note that under thepretext of guaranteeing presumedsubjective rights, a growing numberof legal systems in our world seemto be moving away from theirinalienable duty to protect human lifeat every one of its phases” (Speechto the Diplomatic Corps accredited tothe Holy See, February 8, 2021).12
SECTION 4Catholics in Public LifeAs followers of Christ, we must all heed the plea ofSt. Paul: “Do not conform yourselves to this age but betransformed by the renewal of your mind, that you maydiscern what is the will of God, what is good and pleasingand perfect” (Rom 12:2). This is not easy for anyone,but it is especially challenging for Catholics in publiclife, whose careers depend in large part on popularity.I want to express profound gratitude to Catholics inpublic life who labor to protect the human dignityof each and every person, especially of the defenselessunborn. This effort requires great courage in ourculture, and you are a source of inspiration andpride to your fellow Catholics.shares some of the guilt for the abortions performedbecause of their actions.But there is another source of scandal thatpertains specifically to Catholics in public life: iftheir participation in the evil of abortion is notaddressed forthrightly by their pastors, this can leadCatholics (and others) to assume that the moralteaching of the Catholic Church on the inviolatesanctity of human life is not seriously held. Theconstant teaching of the Catholic Church from hervery beginning, the repeated exhortations of everyPope in recent times up to and including PopeFrancis, the frequent statements by the bishops ofthe United States, all make it clear what the teachingof the Catholic Church is in regard to abortion.When public figures identify themselves as Catholicsand yet actively oppose one of the most fundamentaldoctrines of the Church — the inherent dignity ofeach and every human being and therefore theWith regard to Catholics in public life whoparticipate in abortion or seek to advance itthrough legislation or advocacy, precisely becausethese are actions of which many people are awareit introduces another consideration: scandal. TheCatechism of the Catholic Church defines scandal as“an attitude or behavior which leads another to doevil” (CCC n. 2284). Prominent figures in societyhelp to shape the mores of that society, and in ourculture their advocacy of abortion definitely leadsothers to do evil. This must be stated with clarity:anyone who actively works to promote abortion13
Section 4: Catholics in Public Lifeabsolute prohibition of taking innocent humanlife — we pastors have a responsibility both to themand to the rest of our people. Our responsibilityto them is to call them to conversion and to warnthem that if they do not amend their lives they mustanswer before the tribunal of God for the innocentblood that has been shed. Our responsibility tothe rest of the Catholic community is to assurethem that the Church of Jesus Christ does takemost seriously her mission to care for “the leastof these,” as Our Lord has commanded us, and tocorrect Catholics who erroneously, and sometimesstubbornly, promote abortion.responsible for their blood” (Ez 33:8). I tremblethat if I do not forthrightly challenge Catholicsunder my pastoral care who advocate for abortion,both they and I will have to answer to God forinnocent blood.To my fellowCatholics whoIf they do not amendopenly advocatetheir lives they mustfor the legitimacyanswer before theof abortion, I begtribunal of God for theyou to heed theinnocent blood thatperennial call tohas been shed.conversion GodHimself addressesto His people downthrough the ages: “I call heaven and earth todayto witness against you: I have set before you life anddeath, the blessing and the curse. Choose life, then,that you and your descendants may live, by loving theLord, your God, obeying his voice, and holding fastto him. For that will mean life for you, a long life foryou to live on the land which the Lord swore to yourancestors, to Abraham, Isaac, and Jacob, to give tothem” (Dt 30:19–20). Your Catholic ideals inspireyou in your work to help those who experiencediscrimination, violence, and injustice, and youdeserve the gratitude of your fellow Catholicsand our nation for this service. But we cannotempower the weak by crushing the weakest! Acompassionate, inclusive society must make roomat the table for the most defenseless, and it shouldhelp a woman to keep her unborn child, not kill heror him. If you find that you are unwilling or unableto abandon your advocacy for abortion, you shouldnot come forward to receive Holy Communion. Topublicly affirm the Catholic faith while at the sametime publicly rejecting one of its most fundamentalteachings is simply dishonest. Heeding this perennialcall to conversion is the only way to live theCatholic faith with integrity.This correction takes several forms, and rightlybegins with private conversations between theerring Catholic and his or her parish priest orbishop. The experien
Section 1: The Human Foundation: Law and Science Mk 12:28–31; Lk 10:27). And, because we believe that Jesus Christ is truly both our brother, human like us in all things but sin, and truly God incarnate, He unites in Himself the two commandments: in Christ we love God by loving and ser
Texts of Wow Rosh Hashana II 5780 - Congregation Shearith Israel, Atlanta Georgia Wow ׳ג ׳א:׳א תישארב (א) ׃ץרֶָֽאָּהָּ תאֵֵ֥וְּ םִימִַׁ֖שַָּה תאֵֵ֥ םיקִִ֑לֹאֱ ארָָּ֣ Îָּ תישִִׁ֖ארֵ Îְּ(ב) חַורְָּ֣ו ם
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