The society in which we move and the persons with whom we associate are an important factor in the formation of our character. Bad companions corrupt us, and lead us to ruin; good companions improve our moral conduct by their example and not rarely by their words. “If one joins mockers, he will be a mocker; if he joins the lowly, he will show grace” (Prov. iii. 34). “Keep away from a bad neighbour; do not associate with the wicked, and do not believe thyself safe from evil” (Aboth i. 7). In our daily prayers we ask God for His assistance in our endeavour to act according to this principle. The aim and end of all our moral training must be to keep our mind pure from evil thoughts, to make our heart the seat of noble and lofty desires; to accustom our tongue to the utterance of that which is good and true, and to lead a pure, honourable, and godly life. If we succeed, we establish our well-being during our life on earth, and secure Divine blessing for our soul in the future world. III. SIGNS AS OUTWARD REMINDERS OF GOD’S PRESENCE. 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]