The text of the Aseret Ha’dibberot (Ten Commandments), which appears in Parashat Yitro, contains allusions to all 613 Biblical commands, as well as to the seven Misvot ordained by Hazal. The commentators note that the text of the Aseret Ha’dibberot has 620 letters, and each letter corresponds to the one of the Misvot. Thus, for example, the final letter of the Aseret Ha’dibberot – Chaf, in the word "Le’re’echa" – corresponds to the Hanukah candle lighting, the final Misva ordained by the Sages. The word "Chaf" is spelled "Chaf"-"Peh," which can be rearranged to spell "Pach" ("jug"), alluding to the "Pach Shemen" (oil jug) of the Hanukah miracle.
The significance of the Aseret Ha’dibberot is also expressed in the verse in which G-d says about Abraham Abinu, "Ekeb Asher Shama Abraham Be’koli" ("On account of the fact that Abraham obeyed Me"). The word "Ekeb" has the numerical value of 172, which is also the number of words in the Aseret Ha’dibberot. This verse thus alludes to Abraham’s observing all the Misvot, which are included within the Aseret Ha’dibberot, even before the Torah was given.
The Ten Commandments are so significant that, as the Gemara tells in Masechet Berachot, the Sages wanted to institute that the text of the Aseret Ha’dibberot should be read each day. They eventually decided not to institute this daily reading out of concern that people might accept the heretical belief that the Torah demands compliance only with these commands, and nothing else.
Nevertheless, the Talmud Yerushalmi comments that one should have the Aseret Ha’dibberot in mind during the daily Shema recitation. Allusions to all the Ten Commandments can be found in the text of Shema, and by having them in mind as we read the Shema, we are considered as having actually read the Ten Commandments. The allusions are as follows:
1) The words "Hashem Ehad" ("Hashem in one") in the first verse of Shema corresponds to the first two commandments – the belief in one G-d ("Anochi Hashem Elokecha") and the prohibition against idolatry ("Lo Yiheye Lecha Elohim Aherim").
2) The first paragraph of Shema contains the command to love G-d ("Ve’ahabta Et Hashem Elokecha"), which alludes to the prohibition against saying the divine Name in vain. Loving G-d requires according Him respect, such that we do not recite His Name in vain.
3) The command to affix Mezuzot to "Betecha" ("your house") corresponds to "Lo Tahmod," the prohibition against desiring other people’s homes. One should be content with "Betecha," his home, rather than looking enviously at other people’s property.
4) In the second paragraph of Shema, the Torah speaks of gathering one’s produce – "Ve’asafta Deganecha." The implication is that one collects only his produce, and not other people’s produce, and this verse thus corresponds to the prohibition against theft ("Lo Tignob").
5) Also in the second paragraph, the Torah warns of the disastrous consequences of transgressing the Torah – "Va’abadetem Mehera" ("You will quickly be destroyed"). The Yerushalmi comments, "Man De’katal Yitkatal" – "One who kills will be killed" – and this verse thus alludes to the prohibition of murder ("Lo Tirsah").
6) The second paragraph ends with the promise of long life ("Lema’an Yirbu Yemechem"), which is mentioned in the Aseret Ha’dibberot as the reward for honoring one’s parents, and this verse thus alludes to the command of honoring parents.
7) The third paragraph of Shema presents the prohibition of "Ve’lo Taturu Ahareh Lebabchem Ve’ahareh Enechem," which forbids looking at inappropriate sights, corresponding with the command of "Lo Tin’af" (adultery).
8) The verse, "Lema’an Tizkeru" ("In order that you remember") alludes to the command of Shabbat – "Zachor Et Yom Ha’Shabbat Le’kadesho" ("Remember the Shabbat day, to make it sacred").
9) In the final verse of Shema, we testify to G-d’s having taken us from Egypt – "I am Hashem your G-d who has taken you from the land of Egypt to be your G-d" – and thus corresponds to the commandment of "Lo Ta’aneh" (bearing false witness).
The Mishna Berura (Rav Yisrael Meir Kagan of Radin, 1839-1933) writes that it is proper to have these intentions when reading the daily Shema, so we can be considered as having read the Aseret Ha’dibberot. This is not a difficult intention to have, and it yields great benefit, as by contemplating the Aseret Ha’dibberot we can be considered as though we fulfilled 620 Misvot.
