The voice that comes from within, from our own heart and conscience, is
the best reminder of God’s Presence and Will. But it does not always
sound with sufficient force to make itself heard, and we, weak mortals,
have the weakness of forgetting even most important duties, unless we
are reminded of them from time to time. The Divine Law has therefore
set up signs as outward reminders. Such are the commandments of ציצת
“fringe,” תפלין “ornaments,” and מזוזה “door-post symbol.”
ציצת “Fringe” or “Tassel.”
“Thou shalt make thee fringes upon the four corners of thy vesture,
wherewith thou coverest thyself” (Deut. xxii. 12). The object of this
commandment is described as follows:—“It shall be unto you for a
fringe, that ye may look upon it, and remember all the commandments of
the Lord, and do them, and that ye seek not after your own heart and
your own eyes, after which ye use to go astray: that ye may remember
and do all my commandments, and be holy unto your God” (Num. xv. 39,
40).
In obedience to this commandment, we have two kinds of four-cornered
garments provided with “fringes.” The one is small, and is worn under
the upper garments the whole day; it is called arba’ kanfoth, “four
corners,” or talith katan, “small scarf.” The other and larger one is
worn over the garments during the Morning Service. [46] It is called
simply talith, “scarf,” or talith gadol, “large scarf.”
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.” [47]
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 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 [48] “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:—
(1.) The first paragraph (קדש Exod. xiii. 1–10) teaches that we must,
in various ways, express our belief in God as the King and Ruler of the
universe. Two laws are contained in this paragraph which are to serve
this object—the sanctification of the first-born to the service of the
Lord, and the celebration of the Feast of Unleavened Cakes.
(2.) The second paragraph (והיה כי יביאך Exod. xiii. 11–16) reminds
us of the wonderful way in which God delivered our forefathers from
Egyptian bondage. Remembering this deliverance, we are strengthened in
our faith in God in days of trouble, for His ways are not ours, and
when we do not see any prospect of relief God may be preparing help for
us.
(3.) The third paragraph (שמע Deut. vi. 4–9) proclaims the Unity of
God, and teaches us to love God and obey Him out of love.
(4.) The fourth paragraph (והיה אם שמע Deut. xi. 13–20) teaches that
Providence deals with men according to their merits, according as each
deserves reward or punishment.
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.
[49] Through a loop attached to each bayith a leather strap (רצועה)
is passed, the two parts of which are tied together [50] 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, [51] but at present
they are worn only during the morning prayer.
The tefillin are not worn on Sabbath or Festival. The observance of
these days is “a sign for ever” of our belief “that in six days the
Lord made the heavens and the earth.” The very days of rest thus remind
us of the truths of which the tefillin are “a sign.” The tefillin
became, therefore, unnecessary on those days.
The commandment of tefillin applies to all male persons from their
thirteenth birthday. [52]
The performance of this commandment is preceded by the usual
benediction (ברכת המצות), concluding להניח תפלין, “to place the
tefillin,” scil., on the arm and on the head. According to the German
rite, a second benediction is recited before placing the tefillah shel
rosh on the head, viz., על מצות תפלין, “concerning the commandment of
tefillin.” [53]
In order to prevent a mere perfunctory observance of this commandment,
we are taught to reflect on the importance and the object of the
tefillin, and to declare that by placing the tefillin on the head and
on the arm, near the heart, we indicate our consciousness of the duty
to employ the thoughts that rise in our mind, and the desires of our
heart, in the service of the Lord, who gave us the powers of thought
and will. [54]
מזוּזה Door-post Symbol.
The Mezuzah is a piece of parchment on which the two first paragraphs
of Shema (Deut. vi. 4–9, xi. 13–20) are written. The parchment is
rolled together, put into a small case, and fixed on the right-hand
door-post. A small opening is left in the case, where the word שַׁדַּי
“Almighty,” written on the back of the scroll, is visible. [55]
The object of the mezuzah, commanded in the words, “And thou shalt
write them on the door-posts of thy house and upon thy gates” (Deut.
vi. 9 and xi. 20), is to remind us of the Presence of God, of His
Unity, Providence, and Omnipotence, both on entering our home and on
leaving it; of the all-seeing eye that watches us, and of the Almighty
who will one day call us to account for our deeds, words and thoughts.
The mezuzah thus serves to sanctify our dwelling and protect it from
being polluted by evil deeds.
Signs of God’s Covenant.
Besides the signs mentioned above, there are two other signs of the
covenant between God and Israel.
1. Sabbath is called “an everlasting covenant,” and “a sign between God
and the children of Israel for ever” (Exod. xxxi. 16, 17). See pp. 254
sqq. and 339 sqq.
2. The covenant of Abraham (ברית מילה “the covenant of
circumcision”). God made a covenant with Abraham, and said, “Thou shalt
keep my covenant, thou and thy seed after thee in their generations.
This is my covenant which ye shall keep between me and you, and thy
seed after thee: Every male child among you shall be circumcised when
eight days old” (Gen. xvii. 9, 10, 12). If the eighth day happens to be
on a Sabbath, the circumcision takes place on that day; but if, because
of illness, or from any other cause, the rite has not been performed on
the eighth day, it must be done on some other day, but not on a Sabbath
or Festival.
Notes.—1. In reference to the importance of these mitsvoth, Maimonides,
in Mishneh-torah, says as follows:—
“Although we are not commanded to get a talith, and to put it on in
order to join the tsitsith (“fringes”) to it, a religious person will
not consider himself free from this duty, but will always endeavour to
wear a garment to which fringes must be affixed. During prayer we must
be especially careful to provide ourselves with a talith. It is a
disgrace for a scholar (Talmid chacham) to say the prayer without the
talith. We must be particularly anxious to perform this mitsvah; it is
of great importance with regard to all the precepts, according to the
words, ‘And ye shall look upon it, and remember all the commandments of
the Lord’” (2nd Book, Ahabhah, Hilchoth tsitsith iii. 12).
“The holiness of the tefillin is great, for so long as the tefillin are
upon the head and the arm of a man, he is humble and God-fearing, keeps
away from levity and idle talk, does not conceive evil thoughts, but
turns his heart exclusively to words of truth and justice. We ought
therefore to wear them all day long; this would be the proper way. It
is said of Rab, the pupil of Rabbi Jehudah, the Holy, that he was never
seen otherwise than with torah or tsitsith or tefillin.
“Although we ought to wear tefillin all day long, it is our special
duty to wear them during prayer. Our Sages said, ‘He who reads Shema
without tefillin rejects, as it were, his evidence concerning the
Almighty as false’” (ibid., Hilchoth tefillin iv. 26).
“We should be particular with regard to the mezuzah, which is a duty
incumbent uninterruptedly on every one. Whenever we enter or leave the
house our eye meets with the name of God; we remember His love, and
rousing ourselves from our torpitude, we are led to regret our foolish
devotion to the vanities of the time, and recognise that nothing
remains for ever except the knowledge of the Rock of the universe. We
shall then at once devote ourselves to know Him, and walk in the way of
uprightness. Our ancient Sages said, ‘He who has tefillin upon his head
and upon his arm, tsitsith on his garment, and mezuzah on his door, he
is safe from sin, since he has many reminders of his duties, and these
are the angels that protect him from going astray; and to him the
following verse applies: “An angel of the Lord encampeth round those
who fear Him”’” (ibid., Hilchoth mezuzah vi. 13).
2. The great importance of the tefillin, as described by Maimonides,
was not understood or recognised by all Jews. Various sayings occurring
in the Talmud indicate the existence of laxity or even opposition with
regard to the carrying out of this precept in its literal sense. When
persons with tefillin on their head and on their arm showed by their
conduct that their heart was not filled with the holiness and
uprightness of which the tefillin are the symbol, it was but natural
that not only were these persons accused of hypocrisy, but the Divine
precept itself was discredited. But the greater the opposition by one
section of the Jewish community, the more the enthusiasm of the other
section grew in its favour. Hence the numerous Talmudical and
Rabbinical utterances concerning the sanctifying force inherent in the
tefillin (comp. Tur Orach Chayyim xxxvii.). Thus, when a Rabbi was
cautioned not to be over joyous, as excess of joy led to sin, he
replied, “I lay tefillin;” i.e., “The thoughts which the observance of
this precept awakens protects me from sin.” This idea of protection
from sin may be the origin of the Greek name phylacterion,
“protection.”—In times of persecution, when the Jews were forbidden by
their oppressors to perform any of their religious rites on penalty of
death, the precept of tefillin was not included among those which they
performed even at the risk of their life. To this circumstance Rabbi
Simeon b. Elazar ascribes the laxity with regard to the tefillin
(Babyl. Talm. Shabbath 130a).
3. There occurs in the Midrash (Sifre on Deut. xi. 18), in reference to
tsitsith and tefillin, the following passage: “Also when in exile deck
yourselves with mitsvoth, in order that on your return to your own land
the Divine precepts should not seem to you new and unknown.” This
passage has been misinterpreted as if the author of that passage were
of opinion that precepts like tsitsith and tefillin did originally not
apply to those who are outside the Holy Land. The meaning is rather
this: Although a large portion of the laws is not in force outside
Palestine, yet continue to wear these reminders in exile, in order that
by this act your attention may constantly be turned to the whole Torah,
to those precepts which are in force at present as well as to those
which are not. Thus all the precepts will be familiar to you, and when
the time comes in which the observance of all the laws will again be
possible, none of the laws will appear to you new and strange.
4. There is, on the whole, no difference between men and women with
regard to the obedience due to the Divine commandments. All Jews are
equally bound to obey the Will of God expressed in the Law. This is
absolutely the case with all prohibitions (לא תעשה). In the case of
positive commandments (מצות עשה) the following rule has been laid
down by our Sages: Women are exempt from the performance of such
religious duties as are restricted to a certain period of time (מצות
עשה שהזמן גרמא נשים פטורות). The object of the seeming anomaly is
probably this: the principal duty and the privilege of women is to
manage the household, a task that demands constant attention. Religious
acts which are to be performed at a certain time might involve an
interference with such of their household duties as demand immediate
attention; e.g., nursing a patient, a task which generally falls to the
lot of the female section of the family. Jewish women, nevertheless,
zealously fulfil most of the duties from which the above rule exempts
them. They thus are most eager to obey the laws concerning shofar on
New-year, lulab on Tabernacles, and the like; and some of them are
named as having conscientiously laid tefillin (Mechilta on Exod. xiii.
9).