6. The tendency to distinguish the Jew from his non-Jewish neighbor in the course of time found expression in the laws for wearing phylacteries (_tefillin_) on his forehead and arm, a special sign on the doorpost of his house (_mezuzzah_) and fringes (_zizith_) on the four corners of his shawl (_tallith_).(1454) As a matter of fact, the original Biblical passages had no such meaning, but acquired it through rabbinical interpretation. The Mosaic law said: “And thou shalt bind them for a sign upon thy hand, and they shall be for frontlets between thine eyes. And thou shalt write them upon the doorposts of thy house and upon thy gates.” This refers clearly to the words of God, admonishing the people to keep them in mind, as the preceding verse indicates. Likewise, the precept regarding the fringes upon the four-cornered garment emphasizes rather the blue thread in the fringes, which is to help the people remember the commandments of the Lord, that they may not go astray, “following after the promptings of their own hearts and eyes.” As the name phylacteries shows, these were originally talismans or amulets. True, the law as stated in Deuteronomy may be taken symbolically;(1455) but the corresponding passage in Exodus, which is traditionally referred to the phylacteries, indicates its origin by its close relation to the Passover sacrifice. The blood of this was, no doubt, put originally on the arm and forehead,(1456) which is still done by the Samaritans(1457) and has striking parallels in the practice of the Fellahin in Palestine and Syria.(1458) Originally the sacrificial blood was supposed to ward off evil spirits from men, beasts and houses or tents, and gradually this pagan custom was transformed into a religious precept to consecrate the body, life, and home of the Jew. In more ancient times the phylacteries were worn by pious men and women all day and not merely during the time of prayer, and seem to have served both as a religious symbol and an amulet. This was certainly the case with the _mezuzzah_ on the doorpost and probably with the blue thread at the corners of the _tallith_.(1459) As both phylacteries and _tallith_ came into use at the divine service in connection with the recital of the _Shema_ and the chapter on the _zizith_, the symbols assumed a higher meaning. Arrayed in his vestments, the pious Jew offered daily allegiance to his Maker, feeling that he was thereby protected from evil within and without; similarly, the sacred sign upon the door both consecrated and protected his home. Even with this conception the talismanic character was never quite forgotten. Throughout the Middle Ages these ceremonies were observed as divine commandments; and tradition having seemingly fixed them for all time, the Jew took great pride in the fact that he was “distinguished” in many ways, and especially in his forms of worship.(1460) Of course, they distinguished him far more when these ceremonies were practiced for the entire day.