Draft. This siddur is waiting for a rav's review. For a halachic question, ask your rav.
Hebrew, then English. Open "What it means" under any line for the explanation.
No "Baruch" opens this blessing. The Tur (a code of Jewish law, 1300s) says it is joined to the blessing before the Shema.
וֶאֱמוּנָה כָּל זֹאת וְקַיָּם עָלֵינוּ כִּי הוּא יְיָ אֱלֹהֵינוּ וְאֵין זוּלָתוֹ וַאֲנַחְנוּ יִשְׂרָאֵל עַמּוֹ.
And faithful is all this, and it stands firm for us, for He is Hashem our God and there is no one besides Him, and we, Israel, are His people.
Abudarham (a commentary on the prayers, Spain, about 1340) finds "emunah" in Tehillim 119:86: "All Your commandments are emunah." That verse goes on: "They chase me with lies. Help me." He says that is why the next line is about being saved from kings.
Abudarham, Evening Service; Tehillim 119:86הַפּוֹדֵנוּ מִיַּד מְלָכִים מַלְכֵּנוּ הַגּוֹאֲלֵנוּ מִכַּף כָּל הֶעָרִיצִים.
the One who ransoms us from the hand of kings, our King, the One who redeems us from the grip of all tyrants
He is the One who ransoms us from the hand of kings, our King, the One who redeems us from the grip of all tyrants.
Abudarham says "kings" means Pharaoh, Sichon and Og (two kings whose land Israel took) in Moshe's time, and the thirty-one kings in the time of Yehoshua, Moshe's successor. "Tyrants" he says are Amalek (the nation that attacked Israel after the Exodus) and others.
Abudarham, Evening Service; Tehillim 136:19-21; Yehoshua 12:24הָאֵל הַנִּפְרָע לָנוּ מִצָּרֵינוּ וְהַמְשַׁלֵּם גְּמוּל לְכָל אֹיְבֵי נַפְשֵׁנוּ.
the God who takes revenge for us on our oppressors, and the One who repays what they earned to all the enemies of our soul
The God who takes revenge for us on our oppressors, and who pays back what they earned to all the enemies of our soul.
Why two words for enemies, "our oppressors" and "enemies"? Abudarham points to Yeshayahu 59:18: "wrath to His foes, repayment to His enemies." The verse has both words, so the prayer has both.
Abudarham, Evening Service; Yeshayahu 59:18הָעֹשֶׂה גְדוֹלוֹת עַד אֵין חֵקֶר נִסִּים וְנִפְלָאוֹת עַד אֵין מִסְפָּר.
the One who does great things beyond searching out, miracles and wonders beyond counting
From Iyov 9:10 (Iyov is the book of Job), nearly word for word. The verse says "great things" and "wonders." Nusach Sefard adds "miracles." The Ashkenaz siddur on Sefaria does not.
Iyov 9:10הַשָּׂם נַפְשֵׁנוּ בַּחַיִּים וְלֹא נָתַן לַמּוֹט רַגְלֵנוּ הַמַּדְרִיכֵנוּ עַל בָּמוֹת אֹיְבֵינוּ וַיָּרֶם קַרְנֵנוּ עַל כָּל שׂוֹנְאֵינוּ.
the One who sets our soul in life and did not let our foot slip, the One who makes us walk over the high places of our enemies and raised our horn over all who hate us
He sets our soul in life and did not let our foot slip. He makes us walk over the high places of our enemies, and raised our horn, our strength, over all who hate us.
Abudarham reads "did not let our foot slip" as the night of the last plague: our firstborn did not die with theirs. He quotes Tehillim 121:3, "He will not let your foot slip, your Guardian will not sleep," and says that was a night of guarding for Israel.
Abudarham, Evening Service; Tehillim 121:3; Shemot 12:42הָעֹשֶׂה לָּנוּ נִסִּים וּנְקָמָה בְּפַרְעֹה אוֹתוֹת וּמוֹפְתִים בְּאַדְמַת בְּנֵי חָם.
the One who does miracles for us and revenge on Pharaoh, signs and marvels in the land of the sons of Cham
The One who does miracles for us and takes revenge on Pharaoh, signs and marvels in the land of the sons of Cham.
Abudarham traces "in the land of Cham" to Tehillim 106:22, "wonders in the land of Cham." Cham was a son of Noach, and Bereishit 10:6 lists Mitzrayim, the Hebrew name for Egypt, among his sons.
Abudarham, Evening Service; Tehillim 106:22; Bereishit 10:6הַמַּכֶּה בְעֶבְרָתוֹ כָּל בְּכוֹרֵי מִצְרָיִם וַיּוֹצֵא אֶת עַמּוֹ יִשְׂרָאֵל מִתּוֹכָם לְחֵרוּת עוֹלָם.
the One who strikes in His anger all the firstborn of Egypt and brought out His people Israel from among them to everlasting freedom
The One who strikes, in His anger, all the firstborn of Egypt, and brought His people Israel out from among them to everlasting freedom.
These words follow Tehillim 136:10-11 closely: "who struck Egypt through their firstborn... and brought Israel out from among them." Abudarham explains "everlasting freedom" as being taken from slavery to freedom.
Tehillim 136:10-11; Abudarham, Evening Serviceהַמַּעֲבִיר בָּנָיו בֵּין גִּזְרֵי יַם סוּף אֶת רוֹדְפֵיהֶם וְאֶת שׂוֹנְאֵיהֶם בִּתְהוֹמוֹת טִבַּע.
the One who takes His children across between the parts of the Sea of Reeds, their pursuers and those who hated them He sank in the depths
The One who takes His children across between the parts of the Sea of Reeds, and sank their pursuers and those who hated them in the depths.
"Gizrei" means parts or pieces. Abudarham traces it to Tehillim 136:13, where God "cut the Sea of Reeds into parts." For "in the depths" he also cites Shemot 15:5: "The depths covered them."
Abudarham, Evening Service; Tehillim 136:13; Shemot 15:5וְרָאוּ בָנָיו גְּבוּרָתוֹ שִׁבְּחוּ וְהוֹדוּ לִשְׁמוֹ.
And His children saw His might. They praised and thanked His Name.
And His children saw His might. They praised and gave thanks to His Name.
Abudarham traces "His children saw His might" to Shemot 14:31: "Israel saw the great hand that Hashem did in Egypt." The verse goes on: "and they believed in Hashem and in Moshe His servant." The song begins in the next verse.
Abudarham, Evening Service; Shemot 14:31, 15:1וּמַלְכוּתוֹ בְרָצוֹן קִבְּלוּ עֲלֵיהֶם משֶׁה וּבְנֵי יִשְׂרָאֵל לְךָ עָנוּ שִׁירָה בְּשִׂמְחָה רַבָּה וְאָמְרוּ כֻלָּם.
And His kingship they willingly accepted upon themselves. Moshe and the children of Israel sang to You a song with great joy, and they all said:
And His kingship they willingly took upon themselves. Moshe and the children of Israel sang a song to You with great joy, and they all said:
Abudarham says the people "accepted His kingship" by saying "Hashem will reign forever and ever," the verse that comes later in this blessing (Shemot 15:18). The first words of their song are in Shemot 15:1.
Abudarham, Evening Service; Shemot 15:1, 15:18The people's words, from Shemot 15:11:
מִי כָמֹכָה בָּאֵלִם יְיָ מִי כָּמֹכָה נֶאְדָּר בַּקֹּדֶשׁ נוֹרָא תְהִלֹּת עֹשֵׂה פֶלֶא.
Who is like You among the mighty, Hashem? Who is like You majestic in holiness, awe-inspiring in praises, doing wonders?
מַלְכוּתְךָ רָאוּ בָנֶיךָ בּוֹקֵעַ יָם לִפְנֵי משֶׁה זֶה אֵלִי עָנוּ וְאָמְרוּ.
Your children saw Your kingship, as You split the sea before Moshe. "This is my God," they called out and said:
"This is my God" is Shemot 15:2. Abudarham quotes the rabbis' saying that a maidservant at the sea saw what the prophet Yechezkel (Ezekiel) never saw. The Az Yashir page tells it.
Abudarham, Evening Service; Shemot 15:2From Shemot 15:18, the last verse of the song:
יְיָ יִמְלֹךְ לְעֹלָם וָעֶד.
Hashem will reign forever and ever.
The verb is future, "will reign." Onkelos (the old Aramaic translation of the Torah) turns it into the present: "Hashem, His kingdom stands forever and ever." The Az Yashir page explains why.
Onkelos on Shemot 15:18From Yirmeyahu 31:11:
וְנֶאֱמַר כִּי פָדָה יְיָ אֶת יַעֲקֹב וּגְאָלוֹ מִיַּד חָזָק מִמֶּנּוּ.
And it is said: For Hashem has ransomed Yaakov and redeemed him from a hand stronger than his.
Yirmeyahu (the prophet Jeremiah) is speaking about the exile. Radak (Rabbi David Kimchi, Provence, around 1200) says the God who scattered Israel will gather them, and the nations will learn that their own strength did not exile Israel. Then comes this verse.
Radak on Yirmeyahu 31:10; Yirmeyahu 31:11בָּרוּךְ אַתָּה יְיָ גָּאַל יִשְׂרָאֵל.
Blessed are You, Hashem, who redeemed Israel.
Past tense, "redeemed," as in the morning; the Mi Chamocha page explains why. For this night blessing the Tur gives the same reason: it was set for the redemption that already happened.
Tur, Orach Chaim 236Do not pause between the Shema's last words, "Hashem Eloheichem," and emet. After "ga'al Yisrael," do not talk before the Amidah. Hashkiveinu sits in between, but the Tur says it does not count as a break, since the rabbis set it as part of the redemption.
Mishnah Berurah 61:8; Shulchan Aruch, Orach Chaim 66:6 and 236:2; Tur, Orach Chaim 236"Who does great things beyond searching out, wonders beyond counting" comes from the book of Iyov (Job). Eliphaz, one of Iyov's friends, says almost these words first (5:9). Iyov repeats them in his answer (9:10), and the prayer follows Iyov's wording, adding one word, "miracles." Iyov says it after he has lost his children and his wealth. So the prayer borrows words a man said in the middle of a disaster, about God's power.
Iyov 5:9, 9:10; Iyov 1:19The prayer says God led His children "between the parts of the Sea of Reeds." "Parts" is plural because Tehillim 136:13 says God cut the sea "into parts." Rashi (the classic Torah commentator, France, died 1105) explains: twelve cuts, for the twelve tribes. Radak (a medieval commentator on Tehillim) gives the reason: so the tribes would not cross in a jumble, each tribe in its own path. He says the Sages explained the sea this way.
Tehillim 136:13; Rashi and Radak on Tehillim 136:13; Abudarham, Evening ServiceNo author is named. The Mishnah (the first written collection of Jewish oral law, about 1,800 years old) says that at night two blessings follow the Shema (Berakhot 1:4). It does not name them. The Gemara (the rabbis' discussion of the Mishnah) calls this one "Emet Ve'emunah" in a teaching passed on in the name of Rav, a leading teacher in Babylonia: whoever does not say it at night has not done his duty. The Emet Veyatziv page tells why the morning blessing is called "firm" and this one "faithful."
Mishnah Berakhot 1:4; Berakhot 12aMost of this prayer retells the Exodus, and you say it every night. The Mishnah says the Exodus is mentioned at night, and records an argument about it. Rabbi Elazar ben Azarya (a leading sage of the Mishnah) says he was "like a seventy-year-old" and had never managed to prove that the Exodus must be mentioned at night, until Ben Zoma (another sage) explained a verse.
Devarim 16:3 says to remember the day you left Egypt "all the days of your life." "The days of your life" means the days. The extra word "all" adds the nights. Rashi says the Mishnah means the tzitzit paragraph of the Shema, which ends with the Exodus.
The other sages in the Mishnah read "all" differently. "The days of your life" is this world, and "all" adds the days of the Messiah. So in their view the Exodus is remembered even then.
The Gemara (Berakhot 12b) has Ben Zoma push back. Will the Exodus be mentioned in the days of the Messiah? The prophet Yirmeyahu said days are coming when people will no longer say, "As Hashem lives who brought Israel out of Egypt," but "who brought the descendants of Israel back from the land of the north" and from all the lands.
The sages answer: the Exodus will not be uprooted from its place. It will become secondary, and the later rescue will be the main one. The Gemara compares it to Yaakov's name. God told him, "Your name will no longer be called Yaakov, but Yisrael" (Bereishit 35:10). It says that does not mean Yaakov disappears. Yisrael becomes the main name, and Yaakov is second.
Then the Gemara gives a picture. A man on the road meets a wolf and escapes, and keeps telling the wolf story. Then a lion, and he tells the lion story. Then a snake, and now he tells only the snake story. The Gemara's lesson: the later troubles make Israel forget the earlier ones.
Ben Zoma held it would not be mentioned then. The Sages answered that it stays, as a smaller story beside a bigger one.
Mishnah Berakhot 1:5,Berakhot 12b-13a,Rashi on Berakhot 12b,Devarim 16:3,Yirmeyahu 23:7-8,Bereishit 35:10It matters here because this is the evening version of the blessing, and the Torah seems to say both. Devarim 16:1 says Hashem "took you out of Egypt at night." Bamidbar 33:3 says Israel left "the day after the Pesach offering, with a high hand." And in Shemot 12:22 Moshe tells the people not to go out of their house door until morning.
The Gemara (Berakhot 9a) quotes Rabbi Abba: everyone agrees that Israel was redeemed only at night, and that they left only in the daytime. A teaching in the same passage reads the verse "at night" as meaning that the redemption began for them from the evening. The Torah does say that Pharaoh called Moshe and Aharon at night and told them to go (Shemot 12:31).
The same passage of the Gemara asks why Israel was told to ask the Egyptians for gold and silver. The answer goes back to a promise to Avraham: his descendants would be enslaved and oppressed, "and afterward they will leave with great wealth" (Bereishit 15:13-14). God did not want Avraham to be able to say that the first half came true and the second half did not. The people answered, "If only we could just get out ourselves."
Then the Gemara gives a picture. A man is in prison. People tell him, "Tomorrow we will take you out and give you a lot of money." He says, "Please, take me out today. I ask for nothing."
Notice what the Gemara does not do. It does not pick a time and drop the other verse. It splits the event: the freedom began at night, and the walking out came in the morning. The Emet Veyatziv page tells how Abudarham (a commentary on the prayers, Spain, about 1340) ties this blessing's name, "faithful," to that night, when Israel trusted God's promise to take them out in the morning.
Devarim 16:1,Bamidbar 33:3,Shemot 12:22, 12:31,Berakhot 9a-9b,Bereishit 15:13-14,Abudarham, Blessings on the ShemaRead the line again: "He sets our soul in life and did not let our foot slip." It sounds like a promise that nothing goes wrong. Jewish history, and a lot of ordinary life, does not look like that. The sources read the line more carefully.
It is a verse, Tehillim 66:9. Look at the verses right after it. "You tested us, You refined us like silver. You brought us into the net. You put a heavy load on our backs. You let a man ride over our heads. We went through fire and water, and You brought us out to abundance" (66:10-12). The psalm that says "our foot did not slip" also says we went through fire and water.
Radak (a medieval commentator on Tehillim) reads verse 9 as something said afterward. He says it means God "left us alive in exile," and that the survivors of Israel will say "our foot did not slip" after the refining. He points to Zecharyah 13:9, where God brings a third of the people through fire and refines them like silver. On "fire and water," he says trouble is compared to fire that burns and water that sweeps away, and we went into both in our exile and were not finished off.
Abudarham reads it more narrowly. For him the line is about one night, the night of the last plague, when Israel's firstborn did not die with Egypt's. He ties it to Tehillim 121:3, "He will not let your foot slip; your Guardian does not sleep."
Neither reading says that nobody ever stumbles. One says the people were not wiped out. The other says that on one night, Israel was guarded. The line just before it in the prayer, "He does great things beyond searching out," comes from the book of Iyov (Job), which Iyov says in the middle of his losses. See the card on Iyov.
These sources do not explain why a particular person suffers. What they say the line claims is survival, not an easy road.
Tehillim 66:9-12,Radak on Tehillim 66:9 and 66:12,Zecharyah 13:9,Abudarham, Weekday Prayers, Evening Service,Tehillim 121:3Short ideas from the Chassidic masters, the Kabbalah and the Mussar teachers.
Rabbi Tzadok of Lublin (a Chassidic master in Poland in the 1800s) says the morning prayer, Emet Veyatziv, is about truth shown openly. The night prayer, Emet Ve'emunah, shows God's rule as King through faith. At night the darkness has not been lifted. Still, he says, strong faith lets a person set awe of God in his soul as if he could see it with his eyes. He ties this to the verse "Your faithfulness in the nights."
ובערבית תקנו לומר אמת ואמונה שנא' ואמונתך בלילות... הגם שלא הוסר החשכות מ"מ ע"י תוקף האמונה שנקבע בנפשות ישראל יכולים לקבוע בנפשם היראה כמו שרואים בחוש
Peri Tzadik, Chanukah, on Zot ChanukahThe Sefat Emet (Rabbi Yehudah Aryeh Leib Alter of Ger, a Chassidic leader in Poland who died in 1905) hears two different words here: "they praised" and "they gave thanks." Praise is for the redemption. Thanks is for the exile before it, when people suffered and thought it was only bad. Once they were free, they saw it served a purpose. He says this is why these words were set into Emet Ve'emunah, the night prayer: to strengthen us in exile to believe that it is all for the good.
וראו בניו גבורתו שבחו והודו לשמו. שבח על הגאולה. והודי' על הגלות שהיו מצטערין מקודם וחשבו כי לרעתם הוא... ולכן סדרו זה הנוסח באמת ואמונה ערבית לחזק ידינו בגלות להאמין כי הכל לטובה
Sefat Emet, Pesach, 5655-5656 (1895-1896)Rabbi Gershon Henoch Leiner of Radzin (a Chassidic master in Poland in the 1800s) says the word "king" only fits when people can say no. If God's rule were fully out in the open, everyone would see that life depends on accepting it. Then it would be a must, and the better word would be "ruler." In Egypt, God was hidden, and Israel accepted His rule anyway. That, he says, proves they accepted it willingly. This is why the line belongs to the night prayer.
ולזה בתפלת ערבית אנו אומרים ... ומלכותו ברצון קבלו עליהם וגו' היינו אחר שקבלו ישראל עליהם עול מלכותו יתברך אף בגודל ההעלם הנקרא מצרים מזה מוכח שמלכותו ברצון קבלו עליהם
Sod Yesharim, Simchat Torah 8The Mei HaShiloach (the teachings of Rabbi Mordechai Yosef of Izhbitz, a Chassidic leader in Poland who died in 1854) says that on the night of the Exodus, God revealed Himself and redeemed Israel so fully that every later redemption, up to the last, was already included. He points to this prayer: God took Israel out "to everlasting freedom." Israel could not take in all that light yet, so we count fifty days to Shavuot, to understand what we were given.
כל הגאולות נכללים בגאולה ראשונה, כמו שאנו אומרים בתפלה ויוצא את עמו ישראל מתוכם לחירות עולם
Mei HaShiloach, volume 2, Parashat EmorThe practical laws. For a final ruling, ask your rav.
Some do. On festival nights there is a custom to end "Melech tzur Yisrael ugo'alo" instead of "ga'al Yisrael." The Mishnah Berurah (a central commentary on Jewish law, around 1900) says many question this custom and many later authorities defend it, but it is still better to end "ga'al Yisrael." The Mi Chamocha page explains why the usual ending is in the past tense.
Mishnah Berurah 236:3The Gemara (the rabbis' discussions built on the Mishnah) names "the last blessing of the Shema" as one of the blessings that do not open with "Baruch." The Tur (an early code of Jewish law, 1300s) gives a reason: it is joined to the blessing before the Shema, and the Shema in between is not a break. This siddur prints that line above the blessing, and the Mishnah Berurah (a central commentary, around 1900) repeats it. Ahavat Olam, just before the Shema, also skips the opening "Baruch."
Pesachim 104b; Tur, Orach Chaim 236; Mishnah Berurah 236:3Yes, but less strictly than in the morning. The Mi Chamocha page tells Rabbi Yochanan's promise in the Gemara about joining this blessing to the evening Amidah. The Mishnah Berurah (a central commentary, around 1900) says it is a mitzvah at night too. Peninei Halakhah (a modern law guide) says the main redemption came by day, so people are less exacting at night.
Mishnah Berurah 236:4; Peninei Halakhah, Prayer 25:4In the morning, nothing may come between the redemption blessing and the Amidah, so no Kaddish is said. Peninei Halakhah (a modern law guide) says that at night the connection is held less strictly, so a Half Kaddish is said. The Arukh HaShulchan (a code of law from around 1900) says Kaddish is at heart about the future redemption, so it counts as hardly a break. He says that is why even Sephardic communities that skip the verses after Hashkiveinu keep the Kaddish.
Peninei Halakhah, Prayer 25:4; Arukh HaShulchan, Orach Chaim 236:8If you are not sure you read the Shema at all, read it again with its blessings. If you know you read it and only doubt the blessings, do not go back (Shulchan Aruch 67:1, the main code of Jewish law). The Mishnah Berurah (a central commentary, around 1900) says the blessings are a rabbinic rule, so a doubt goes the lenient way. One case is different: if at night you also doubt you said the third paragraph, which mentions the Exodus, he cites a view that you go back and say Emet Ve'emunah.
Shulchan Aruch, Orach Chaim 67:1; Mishnah Berurah 67:4-5מָשָׁל: לְאָדָם שֶׁהָיָה חָבוּשׁ בְּבֵית הָאֲסוּרִים וְהָיוּ אוֹמְרִים לוֹ בְּנֵי אָדָם: מוֹצִיאִין אוֹתְךָ לְמָחָר מִבֵּית הָאֲסוּרִין, וְנוֹתְנִין לְךָ מָמוֹן הַרְבֵּה, וְאוֹמֵר לָהֶם: בְּבַקָּשָׁה מִכֶּם, הוֹצִיאוּנִי הַיּוֹם, וְאֵינִי מְבַקֵּשׁ כְּלוּם.
It is like a man in prison. People tell him, "Tomorrow we will take you out of prison and give you a lot of money." He answers, "Please, take me out today, and I ask for nothing."
הַכֹּל מוֹדִים כְּשֶׁנִּגְאֲלוּ יִשְׂרָאֵל מִמִּצְרַיִם, לֹא נִגְאֲלוּ אֶלָּא בָּעֶרֶב ... וּכְשֶׁיָּצְאוּ ... לֹא יָצְאוּ אֶלָּא בַּיּוֹם
Everyone agrees that when Israel was redeemed from Egypt, they were redeemed only at night ... and when they left, they left only in the daytime.
יְמֵי חַיֶּיךָ, הַיָּמִים. כֹּל יְמֵי חַיֶּיךָ, הַלֵּילוֹת.
"The days of your life" means the days. "All the days of your life" means the nights too.
אָמְרוּ לוֹ: לֹא שֶׁתֵּעָקֵר יְצִיאַת מִצְרַיִם מִמְּקוֹמָהּ, אֶלָּא שֶׁתְּהֵא שִׁעְבּוּד מַלְכֻיוֹת עִיקָּר, וִיצִיאַת מִצְרַיִם טָפֵל לוֹ.
They said to him: The Exodus will not be uprooted from its place. Rather, the subjugation to kingdoms will be the main thing, and the Exodus will be secondary to it.
פָּגַע בּוֹ נָחָשׁ וְנִיצַּל מִמֶּנּוּ, שָׁכַח מַעֲשֵׂה שְׁנֵיהֶם, וְהָיָה מְסַפֵּר וְהוֹלֵךְ מַעֲשֵׂה נָחָשׁ. אַף כָּךְ יִשְׂרָאֵל ... צָרוֹת אַחֲרוֹנוֹת מְשַׁכְּחוֹת אֶת הָרִאשׁוֹנוֹת.
A snake met him and he escaped. He forgot the story of the other two and kept telling the snake story. So it is with Israel: the later troubles make them forget the earlier ones.
כָּל שֶׁלֹּא אָמַר אֱמֶת וְיַצִּיב שַׁחֲרִית, וֶאֱמֶת וֶאֱמוּנָה עַרְבִית ... לֹא יָצָא יְדֵי חוֹבָתוֹ, שֶׁנֶּאֱמַר: לְהַגִּיד בַּבֹּקֶר חַסְדֶּךָ וֶאֱמוּנָתְךָ בַּלֵּילוֹת.
Anyone who did not say Emet Veyatziv in the morning and Emet Ve'emunah at night has not done his duty. As it says: "To tell Your kindness in the morning and Your faithfulness at night."
הפודנו מיד מלכים פי' מפרעה וסיחון ועוג בימי משה ומשלשים ואחד מלכים בימי יהושע
"Who redeems us from the hand of kings": that means from Pharaoh, and Sichon and Og in the days of Moshe, and the thirty-one kings in the days of Yehoshua.
ולא נתן למוט רגלינו הוא תשלום הפסוק כלומר שלא מתו בכורינו עם בכוריהם
"And did not let our foot slip" completes the verse. It means our firstborn did not die along with theirs.
הַשָּׂם נַפְשֵׁנוּ בַּחַיִּים וְלֹא נָתַן לַמּוֹט רַגְלֵנוּ ... בָּאנוּ בָאֵשׁ וּבַמַּיִם וַתּוֹצִיאֵנוּ לָרְוָיָה
Who sets our soul in life and did not let our foot slip ... we went through fire and water, and You brought us out to abundance.
לִגְזָרִים. שְׁנֵים עָשָׂר קְרָעִים לִשְׁנֵים עָשָׂר שְׁבָטִים
"Into pieces": twelve splits, for the twelve tribes.
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