V (left)
(right)
The hand-phylactery is shaped on a similar block without incisions, and consists of a single compartment (m3 bdéyith) with plain walls, fitted with brim, base, and flap as before. The same four passages are written in four parallel columns on a single piece of parchment, and inserted in the bdyith Both phylacteries, coloured a deep black, are kept in position by leather straps (ni Yad. ili. 3), which are passed through the flaps. Both straps are of considerable length, and blackened on theupperside. The head-phylactery is fitted to the wearer's head by having its strap tied at the back of the head into a knot (79), of the shape of a daleth (7). One end of the other strap, after being passed through the flap of its phylactery,
PHYLACTERIES, FRONTLETS
is formed into a noose by means of a knot of the shape of a yod(s). The shin of the head-phylactery together with these knots thus make up the letters of the sacred name Shaddai (“w ‘ Almighty’), to which a mystical significance is attached.
The phylacteries, as has been said, are now worn daily at morning prayer, except on Sabbaths and festival days, which, being themselves ‘signs,’ render the phylacteries unnecessary on those days. After assuming the fallith (see FRINGES), the worshipper proceeds ‘to lay the ¢éphillin.’ The hand-phylactery is laid first. Its position is the inner side of the left arm, which must be bare, just above the elbow, so that, when the arm is
ent the phylactery may rest ‘upon the heart’ (as commanded Dt 118). The long strap, which passes through the noose, is drawn -tight, and wound three times round the arm above the elbow, the worshipper pronouncing the followin benediction in Hebrew: ‘Blessed art Thou, Lord our God, King of the universe, who hast sanctified us by Thy commandments, and hast commanded us to lay the téphillin.’ The strap is thereafter wound four times, then three times, round the arm below the elbow, in such a manner as to form a four-pronged and a three-pronged shin respectively. At this point the head-phy- lactery is placed in position, so that the’ case lies in the middle of the forehead just touching the hair, the two ends of the strap hanging down over the shoulders in front, the following benediction being meanwhile repeated: ‘Blessed art Thou, O Lord our God, King of the universe, who hast sanctified us by Thy commandments, and hast given us command concerning the precept of the téphillin.’* To this is added, when the adjust- ment is completed: ‘ Blessed be His name, whose glorious kingdom is for ever and ever.’ Finally, the remainder of the strap of the hand ΒΗΣΙ ΟΕ is wound three times round the middle finger, and the following is said: ‘And I will betroth thee unto Me for ever; yea, I will betroth thee unto Me in righteousness, and in judgment, and in loving-kindness, and in mercy: I will even betroth thee unto Me in faithfulness; and thou shalt know the Lord’ (Hos 2"). Prayers over, the phylacteries are taken off in the reverse order, the head-phylactery first, then the hand-phylac- tery. We cannot here attempt to give even a summary of the exceedingly numerous and minute preven which have been elaborated and codified
y the Jewish authorities regarding the prepara- tion of the materials, the manner of writing, the preservation and inspection, etc., of the téphillin (see authorities named in the bibliography at end of article).
ii. THE ALLEGED SCRIPTURAL AUTHORITY FOR THE PHYLACTERIES.—The command to ‘lay the téphillin’ is contained, the Jews maintain, in four passages of the Pentateuch, viz. : Ex 13% 18, Dt 65 118, It is of the utmost importance for our in- vestigation to obtain an accurate and unprejudiced exposition of these cardinal passages, which we proceed to examine in their order.
(a) The bulk of Ex 13 is made up of injunctions regarding the perpetual observance of the Feast of Unleavened Cakes or Mazzoth (vv.*!°), and of the Dedication of the Firstborn (vv.4"*). The former, we read, ‘shall be for a sign (nix 6th) unto thee upon thine hand, and for a memorial (j77 zikkarén) between thine eyes, that the law of J” may be in thy mouth: for with a strong hand hath the Lord brought thee out of Egypt’ (v.°). Simi-
*On the slight variation in the form of these and similaa benedictions see Friedliinder, The Jewish Religion, 1891, note, p. 329f.; to this excellent work the student is referred for an exposition of the ‘sign’ of téphillin from the orthodox Jewish standpoint. The renderings given above are from Singer's edition of The Authorized Daily Prayer-Book, 1892, p. 16.
PHYLACTERIES, FRONTLETS
PHYLACTERIES, FRONTLETS 87)
larly with regard to the dedication of the first- born, ‘it shall be for a sign (‘éth, EV ‘token’) upon thine hand, and for frontlets (nayin tétaphith) between thine eyes,’ etc. (v.1°). Now these two verses are so similar in their phraseology that no sane expositor would hesitate to declare them to be, in the writer’s intention, completely identical. The feast of Mazzoth and the dedication of the firstborn shall alike serve as perpetual reminders to the Hebrews of the Egyptian deliverance, and of J”’s resulting claim upon them. ᾿ (6) In Dt θ55- we read : ‘ And these words, which I command thee this day (the exact reference of ‘these words’ will be considered presently), shall be in thine heart; and thou shalt teach (}:7)* them diligently unto thy children. .. . And thou shalt bind them for a sign. upon thine hand, and they shall be for frontlets between thine eyes. And thon shalt write them upon the door-posts of thy house, and upon thy gates.’ In the second passage frgm Dt (11'**°) this injunction is repeated with only slight verbal changes (cf. 11% ‘ye shall lay these words upon your heart and upon your soul,’