[12] The Hebrew is composed of the names of the three consecutive Sidras, Lev. xvi.–xxiv. [↑]
[13] Lit., inquiring, scil., what the condition of the patient is, and what is needed for his recovery. [↑]
[15] The prayer for the head of the State, beginning הנתן תשועה למלכים has its origin in this sense of loyalty towards the State in which we live. [↑]
[16] I.e., When the old and experienced counsel to pull down a house, the pulling down is essential to its rebuilding; whilst the counsel of young and inexperienced men to build may imply destructive elements. [↑]
[17] There are some exceptions to this rule:—The Reader wears the talith during every Service; in some congregations mourners wear it when they recite kaddish. On the Day of Atonement the whole congregation wear the talith during all the Services. On the Fast of Ab the talith is put on before the Afternoon Service instead of during the Morning Service. [↑]
[18] There are two forms of the blessing which accompanies the performance [[330]]of a Divine precept: the precept is expressed (1) by a noun which is preceded by the preposition עא “concerning;” (2) by the infinitive of a verb preceded by the preposition ל “to,” e.g., “concerning the commandment of tsitsith,” and “to wrap ourselves with a garment provided with tsitsith.” The latter form is used (1) when the blessing is recited before the performance of the mitsvah has commenced; (2) when he who performs the mitsvah is personally commanded to perform it. In all other cases the first form is used. Hence על מצות ציצת, because we are, as a rule, not in a fit state for prayer when we put it on, and therefore recite the blessing later on; על מקרא מגלה; because he who reads might just as well be one of the listeners. We say להניח תפלין at the commencement of the mitsvah; על מצות תפלין before the second part. (See Babyl. Talm. Pesachim, p. 7.) [↑]
[19] The term תפלין reminds us of תפלה “prayer,” and denotes things used during prayer. Originally it had probably the more general signification: ornament or head-ornament; in the Chaldee Version it is the translation of טטפות, which denotes “head-ornament.” (Comp. Mishnah Shabbath vi. 1.) [↑]
[20] Two sides of the bayith have the shin impressed on them, the right and the left; but in different forms, on the right the letter has three strokes (ש), on the left it has four strokes (