Upon wrapping himself in ritual fringes, one should recite: Blessed…Who has made us holy through His commandments and has commanded us to wrap ourselves in a garment with ritual fringes.
Upon donning his phylacteries on his arm, one should recite: Blessed…Who has made us holy through His commandments and has commanded us to don phylacteries.
Upon donning phylacteries on his head one should recite: Blessed…Who has made us holy through His commandments and has commanded us with regard to the mitzva of phylacteries.
Upon ritually washing his hands: Blessed…Who has made us holy through His commandments and has commanded us with regard to the washing of the hands.
Upon washing his face, one recites: Blessed…Who removes the bands of sleep from my eyes and slumber from my eyelids.
And may it be Your will, O Lord my God, to accustom me in Your Torah,
attach me to Your mitzvot, and lead me not into transgression,
nor into error, nor into iniquity, nor into temptation nor into disgrace.
Bend my evil inclination to be subservient to You,
and distance me from an evil person and an evil acquaintance.
Help me attach myself to the good inclination and to a good friend in Your world.
Grant me, today and every day, grace, loving-kindness, and compassion in Your eyes and the eyes of all who see me,
and bestow loving-kindness upon me.
Blessed are You, O Lord, Who bestows loving-kindness on His people, Israel.

§ Rav Ḥisda says: If one spoke between donning the phylacteries of the arm and the phylacteries of the head, he must recite the blessing again when donning the phylacteries of the head. The Gemara notes: One can infer that if he spoke, yes, he must recite a blessing when donning the phylacteries of the head, but if he did not speak, he does not recite a blessing. The Gemara challenges this: But Rav Ḥiyya, son of Rav Huna, sent a ruling in the name of Rabbi Yoḥanan: On the phylacteries of the arm one says the blessing: Blessed are You, Lord our God, King of the Universe, Who has sanctified us through His mitzvot and commanded us to don phylacteries. On the phylacteries of the head one says the blessing: Blessed are You, Lord our God, King of the Universe, Who has sanctified us through His mitzvot and commanded us concerning the mitzva of phylacteries. This indicates that one always recites a blessing when donning the phylacteries of the head. Abaye and Rava both say, to resolve this apparent contradiction: Rabbi Yoḥanan meant that if one did not speak, he recites one blessing; if he spoke, he recites two blessings, when donning the phylacteries of the head as well as when donning the phylacteries of the arm. Concerning this, it is taught in a baraita: If one spoke between donning the phylacteries of the arm and the phylacteries of the head, he has a sin, and due to that sin he returns from the ranks of soldiers waging war. This is referring to the preparation for war, when the officers announce: “What man is there who is fearful and fainthearted? Let him go and return to his house” (Deuteronomy 20:8). The Sages explained that this is referring to one who is fearful due to his transgressions.

Between the placing of one of the Tefillin and the other one - Between that of the hand and that of the head. He spoke before he placed on the one of the head. To lay on - Because he starts laying with that of the hand. The precept of Tefillin - Because now he finishes the precept. If he did not talk - He only blesses on that of the hand alone. If he talked he says two blessings - Like Rav Chiya sent.

Who hast sanctified us by His commandments, and hast commanded us to lay the Tefillin - since he starts by putting it on his arm, he should bless "to lay," but on that of the head he blesses "concerning the precept" and not "to lay," sind he already started and layed one of them. But in chapter Hakometz it says, "if he did not talk he says one blessing, if he talked he says two blessings." Rashi explained that it says so on both Tefillin, that he says one blessing on both of them if he did not talk in between them, but it is difficult to say that the two blessings of "to lay" and "concerning the precept" were only needed when he talked and did a transgression. Therefore Rabbeinu Tam explained that on that of the head, which is the finishing of the commandment and the main part, because it has four compartments and the letter Shin, he says on it (an additional blessing of) "on the precept," and this is (how it appears) in Shimusha Rabba, authored by the Ge'onim. And according to the explanation of Rabbeinu Tam regarding "if he talked he says two blessings," (it refers to) if he puts on that of the head alone, since they (the two Tefillin) do not hold back each other (from letting the wearer fulfill a commandment from it), he says two blessings. And this that the Gemara doesn't mention that on that of the head he says two blessings, it is because it is not at all common to place one without placing the other, since Tefillin by one with an obligation is common. And Rabbeinu Tam explained like this in his Responsa, and Rabbeinu Elchanan, in his "Order of the enactment of prayer," wrote like this.

If he did not talk he says one blessing, if he talked he says two - Rashi explains: If he did not talk he says one blessing - for both that of the hand and that of the head. If he talked, he says two blessings - "To lay the Tefillin" for that of the hand, and "concerning the precept of Tefillin" for that of the head. But Rabbeinu Tam explained: If he did not talk, he says one blessing - On that of the head he says (only one blessing) for that of the head: "Concerning the precept of tefillin," because that is its blessing. If he spoke he says two blessings - for that of the head: "to lay" and "concerning the precept of." And it is also written like this in the Shimusha Rabba D'Tfillin. This is the teaching of my teacher and master.

One should have in mind, when putting them on, that God commanded us to place these four passages - which contain the Unity of His Name and the Exodus - on the arm opposite the heart and the head opposite the brain, so that we may remember the miracles and wonders that He did for us which indicate His Unity and that He is omnipotent in heaven and on earth to do with them as He wills. And [also in order] to subjugate, to God, one's soul which resides in the brain, as well as his heart which houses one's main physical desires and thoughts. Through this he will remember his Creator and moderate his pleasure[-seeking]. He should put on the arm-tefillin first and recite the blessing "... to place tefillin" and afterwards put on the head tefillin. He should only recite [that] one blessing for both of them. Rem"a: Some say to recite [the following] blessing on the head tefillin "...on the mitzvah of tefillin" even if one did not make an interruption between them (ie. the arm and head tefillin) [The Ro"sh in the Laws of Tefillin]. [This is the widespread Ashkenazic custom, to make 2 blessings]. It is good to always recite after the second blessing: "Blessed is the Name of His glorious Kingdom forever and ever" [Mahar"i ben Chabib Agur, Siman 38]

It is good to recite - Due to the concern of possibly reciting a blessing in vain, as is written here in siman 206. But not that it's a complete doubt, for if that were the case, how could one recite the blessing [altogether] due to the possibility of reciting a blessing in vain and then relying on saying "Baruch Shem K'vod...". Rather, we Ashkenazim hold that the halacha here is like Rabbeinu Tam, but just as an added precaution, in order to remove even the slightest doubt, we have the custom to say "Baruch Shem K'vod...". One must be very careful to only say "Baruch Shem..." after tightening the head tefillin properly on his head, because if he doesn't do that it will be considered an interruption between reciting the blessing and putting it on, and that will certainly be a blessing in vain and one would have to go back and recite the blessing again. Many people stumble regarding this.