The form of the blessing which accompanies the performance of this mitsvah varies according as it refers to the small talith or to the large one. In the former case the blessing concludes with ‏על מצות ציצת‎ “concerning the commandment of tsitsith;” in the latter with ‏להתעטף בציצת‎, “to wrap ourselves with a garment provided with tsitsith.”[18] [[330]]

The tsitsith, which is appended to each of the four corners, consists of four long threads drawn through a small hole about an inch from the corner; the two parts of the threads are bound together by a double knot; the largest thread—called shammash, “the servant”—is then wound seven, eight, eleven, and thirteen times round the other seven halves of the four threads, and after each set of windings a double knot is made.—If one of the four tsitsith is not in order, e.g., two of the threads being torn off, the talith is called pasul, “disqualified” for the mitsvah, and must not be worn till that tsitsith is replaced by a new one.

There is, however, an important element in this Divine commandment, which is now altogether neglected, viz., “And they shall put upon the fringe of the corner a thread of ‏תכלת‎ purple blue wool” (Num. xv. 38). Tradition determined the exact shade of the purple blue indicated by the term ‏תכלת‎; in the Talmud (Menachoth 42b) the various ways of its preparation are given. But the colour seems to have been rare, and we are warned against using imitations of techeleth. Regulations were also made providing [[331]]for the case when techeleth could not be obtained. The natural white colour was then substituted, and no other colour was allowed. After the conclusion of the Talmud doubts seem to have arisen as regards the exact shade of the purple blue demanded by the Divine precept in the term ‏תכלת‎, and thus the use of the thread of purple blue wool gradually ceased to form part of the tsitsith. The exact time when it ceased cannot be fixed.

‏תפלין‎[19] “Ornaments.”

Four times the Law repeats the commandment concerning the tefillin: “And thou shalt bind them”—the words of God—“for a sign upon thy hand, and they shall be for a frontlet between thine eyes” (Deut. vi. 8 and xi. 18); “And it shall be unto thee for a sign upon thy hand, and for a memorial between thine eyes, in order that the Law of the Lord be in thy mouth” (Exod. xiii. 9); “And it shall be for a sign upon thy hand, and for a frontlet between thine eyes” (ibid. 16).

The object of this commandment is to direct our thoughts to God and His goodness, and to remind us of the important lessons taught in the following four paragraphs, in which the commandment of tefillin is mentioned:—

Tradition has handed down to us the way in which this precept is to be carried out. The four above-mentioned paragraphs are written twice on parchment, once on one piece, and once on four pieces, each piece containing one paragraph. The two sets are put into two leather cases (‏בית‎), one of which is divided into four compartments, for the four separate slips of parchment, and marked outside by the letter shin.[20] Through [[333]]a loop attached to each bayith a leather strap (‏רצועה‎) is passed, the two parts of which are tied together[21] in such a manner as to hold the bayith on the arm or on the head. On the arm the case is placed that contains the four paragraphs written on one piece, on the head that which contains them written on four pieces. The former is called tefillah shel yad, “tefillin of the hand;” the latter tefillah shel rosh, “the tefillin of the head.”

The tefillin are put on in the following way:—(1.) Tefillah shel rosh. The case is placed in front, just over the forehead in the middle, and the knot of the straps (‏קשר‎) on the back of the head over the middle of the neck; the remainder of the two straps hang down in front, one on each side. (2.) Tefillah shel yad. The case containing the parchment is placed on the inner side of the left upper arm, near the elbow; the knot is kept near it, and the strap is twisted seven times round the arm and three times round the middle finger; there are, however, different customs with regard to this latter practice.

Tefillah shel yad is put on first, being mentioned first in the Divine precept. The reverse order is observed in taking off the tefillin. Originally the tefillin were worn all day long,[22] but at present they are worn only during the morning prayer. [[334]]