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אֱמֶת וְיַצִּיב

Emet Veyatziv

The blessing right after the Shema: all of it is true, and it lasts.

Daven with it Read it here

Draft. This siddur is waiting for a rav's review. For a halachic question, ask your rav.

At a glance

When: Right after the Shema, before the Amidah
Oldest mention: The Mishnah: the Temple priests said it
The long list: 15 words in a row, each starting with "and"
Its first word: "Emet" is already said, at the end of the Shema

The words

Hebrew, then English. Open "What it means" under any line for the explanation.

The siddur: skip it in the morning and your duty is not done. Rashi (French commentator, about 1100): it is all about the Exodus.
וְיַצִּיב וְנָכוֹן וְקַיָּם וְיָשָׁר וְנֶאֱמָן וְאָהוּב וְחָבִיב וְנֶחְמָד וְנָעִים וְנוֹרָא וְאַדִּיר וּמְתֻקָּן וּמְקֻבָּל וְטוֹב וְיָפֶה הַדָּבָר הַזֶּה עָלֵינוּ לְעוֹלָם וָעֶד.
firm and established lasting and upright trustworthy and beloved dear and desirable pleasant and awe-inspiring mighty and well-ordered accepted and good and beautiful is this matter for us forever and ever
What it means
And firm and established, lasting and upright, trustworthy and beloved, dear and desirable, pleasant and awe-inspiring, mighty and well-ordered, accepted and good and beautiful is this matter for us, forever and ever.
Abudarham (a commentary on the prayers, Spain, about 1340) counts fifteen words here, each starting with the letter vav, "and." He matches them to the fifteen Songs of Ascents in Tehillim, the fifteen levels in the Haggadah, and the fifteen steps in the Temple. He says "this matter" means what you just said in the Shema.
Abudarham, Blessings on the Shema
אֱמֶת אֱלֹהֵי עוֹלָם מַלְכֵּנוּ צוּר יַעֲקֹב מָגֵן יִשְׁעֵנוּ,
It is true: the God of the world is our King, the Rock of Yaakov, the Shield of our rescue
What it means
Abudarham ties this line's opening to Yirmeyahu (the prophet Jeremiah) 10:10: Hashem is the true God, the living God and King of the world. He also says "Yaakov" here means all of Israel, since all of Israel is called by that name.
Abudarham, Blessings on the Shema; Yirmeyahu 10:10
לְדֹר וָדֹר הוּא קַיָּם וּשְׁמוֹ קַיָּם וְכִסְאוֹ נָכוֹן וּמַלְכוּתוֹ וֶאֱמוּנָתוֹ לָעַד קַיָּמֶת.
In every generation He endures, and His name endures, and His throne is established, and His kingship and faithfulness last forever
What it means
In every generation He endures, and His name endures, and His throne is established, and His kingship and His faithfulness last forever.
Abudarham finds a verse behind each phrase. For "His throne is established" he gives Tehillim 93:2: "Your throne is established from of old." For "His faithfulness" he gives Tehillim 100:5: "and to every generation, His faithfulness."
Abudarham, Blessings on the Shema; Tehillim 93:2, 100:5
וּדְבָרָיו חָיִים וְקַיָּמִים נֶאֱמָנִים וְנֶחֱמָדִים לָעַד וּלְעוֹלְמֵי עוֹלָמִים, עַל אֲבוֹתֵינוּ וְעָלֵינוּ עַל בָּנֵינוּ וְעַל דּוֹרוֹתֵינוּ וְעַל כָּל דּוֹרוֹת זֶרַע יִשְׂרָאֵל עֲבָדֶיךָ.
And His words are alive and lasting, trustworthy and desirable forever and for all ages: for our ancestors and for us, for our children and for our generations, and for all the generations of the descendants of Israel, Your servants
What it means
Abudarham says "His words" means the Torah and the mitzvot (the commandments). They "last," he says, because the world only stands on them. His proof is Yirmeyahu 33:25: "If not for My covenant by day and by night, I would not have set the laws of heaven and earth."
Abudarham, Blessings on the Shema; Yirmeyahu 33:25
עַל הָרִאשׁוֹנִים וְעַל הָאַחֲרוֹנִים דָּבָר טוֹב וְקַיָּם לְעוֹלָם וָעֶד, אֱמֶת וֶאֱמוּנָה חוֹק וְלֹא יַעֲבֹר.
For the first ones and for the last ones, it is a good and lasting matter, forever and ever. True and faithful, a law that will not pass away
What it means
Abudarham splits the pair. "Emet," truth, is the Torah, from Mishlei 23:23: "Buy truth and do not sell it." "Emunah," faithfulness, is the mitzvot, from Tehillim 119:86: "All Your commandments are faithful." A chok is a law we must keep, and he says this law "will not pass."
Abudarham, Blessings on the Shema; Mishlei 23:23; Tehillim 119:86
אֱמֶת שָׁאַתָּה הוּא יְיָ אֱלֹהֵינוּ וֵאלֹהֵי אֲבוֹתֵינוּ מַלְכֵּנוּ מֶלֶךְ אֲבוֹתֵינוּ גֹּאֲלֵנוּ גֹּאֵל אֲבוֹתֵינוּ יוֹצְרֵנוּ צוּר יְשׁוּעָתֵנוּ פּוֹדֵנוּ וּמַצִּילֵנוּ
It is true that You are Hashem our God and God of our ancestors, our King and King of our ancestors, our Redeemer and Redeemer of our ancestors, our Maker, Rock of our salvation, our Rescuer and our Deliverer
What it means
It is true that You are Hashem our God and the God of our ancestors, our King and the King of our ancestors, our Redeemer and the Redeemer of our ancestors, our Maker, the Rock of our salvation, our Rescuer and our Deliverer.
Abudarham says the King and Redeemer pairs come from Yeshayahu 44:6: "King of Israel and its Redeemer." He adds: "You redeemed our fathers from Egypt. You are going to redeem us from our exile."
Abudarham, Blessings on the Shema; Yeshayahu 44:6
מֵעוֹלָם הוּא שְׁמֶךָ וְאֵין לָנוּ עוֹד אֱלֹהִים זוּלָתֶךָ סֶלָה.
From long ago, this is Your name, and we have no other god besides You, Selah
What it means
From long ago this has been Your name, and we have no other god besides You, Selah.
Abudarham ties "there is no other god besides You" to Yeshayahu 45:21, where God says: "there is no other god besides Me." In the verse God says it. In the prayer we say it back to Him.
Abudarham, Blessings on the Shema; Yeshayahu 45:21

How to say it

No break between the Shema's last words and "emet veyatziv" (the Vayomer page explains why). When the leader repeats "Hashem your God, emet" aloud, the Mishnah Berurah (the most widely used modern guide to daily Jewish law) says that second "emet" belongs to this blessing.

Berakhot 14a; Mishnah Berurah 61:8

The story

The priests said it in the Temple

The Mishnah (the earliest book of the Oral Torah, written down around the year 200) describes the morning service in the Temple. After the priests read the Ten Commandments and the Shema, they blessed the people with three blessings: Emet Veyatziv, the blessing for the Temple service, and the Priestly Blessing. So a blessing with this name goes back to the days when the Temple stood. The Mishnah gives only the name. It does not tell us the wording was the same as yours.

Mishnah Tamid 5:1; Berakhot 12a

An Aramaic word in a Hebrew prayer

As a word for "certain," yatziv is Aramaic, a sister language of Hebrew, and it shows up in the Aramaic part of the book of Daniel. In Daniel 2:45, after Daniel explains King Nebuchadnezzar's dream, he says the dream is yatziv, and its meaning is trustworthy. Rashi (the classic commentator, France, died 1105) explains yatziv there as "true." Abudarham ties the prayer's word to that verse.

Daniel 2:45; Rashi on Daniel 2:45; Abudarham, Blessings on the Shema

A checklist from the Land of Israel

The Yerushalmi (the Talmud of the Land of Israel, written down around the year 400) records a teaching about what this blessing must mention. The first teacher says the Exodus. Rebbi (Rabbi Yehudah HaNasi, who edited the Mishnah) adds God's kingship. Others add the splitting of the sea and the death of the firstborn. Rabbi Yehoshua ben Levi says all of them. The kingship is on this page. The Exodus, the sea and the firstborn come in the lines right after it.

Talmud Yerushalmi, Berakhot 1:6

Keep it next to the Amidah

The Gemara (the rabbis' discussion built on the Mishnah) praises going straight from the redemption blessing, which starts here, into the Amidah, the standing prayer. Rabbi Yosei ben Elyakim testified, in the name of the holy community in Jerusalem, that whoever does this is not harmed all day. Rabbi Zeira said he had done it and was harmed. The harm? He had to bring a gift to the king's palace, and he was told that seeing a king was worth the trouble. And Rav Beruna, who did it once, laughed all day.

Berakhot 9b

Ancestors, us, children: whose list is it?

The prayer says all this holds "for our ancestors and for us, for our children and for our generations, and for all the generations of the descendants of Israel." Abudarham ties the list to Devarim 29:28: "the revealed things are for us and our children forever, to do all the words of this Torah." That verse already counts later generations in.

Abudarham, Blessings on the Shema; Devarim 29:28

Hard questions

Why does it pile up fifteen words in a row, all starting with "and"? Isn't that filler?

After "true," the prayer runs through fifteen words in one breath, and every one starts with "and": firm, established, lasting, upright, trustworthy, beloved, dear, desirable, pleasant, awe-inspiring, mighty, well-ordered, accepted, good, beautiful. Read fast, it sounds like someone who ran out of ideas and kept going.

Abudarham ties each word to a verse where the Tanach uses that word. "Established" is from Devarim 17:4, where a matter is investigated carefully and found "true, established." "Lasting" is tied to Yeshayahu 40:8: "the word of our God will stand forever." "Upright" is from Tehillim 33:4: "the word of Hashem is upright." "Desirable" is from Tehillim 19:11, about the laws of Hashem: "more desirable than gold."

What is all this describing? Abudarham says it is the Shema. The next words, "this matter for us, forever and ever," point back to what you just said. So the list is an answer to the Shema, in words taken from the Tanach.

He also lines up the fifteen with other sets of fifteen (see the note on the first line; the Yishtabach page tells the same match). He does not say what the match is for.

Not every book counts the same. The Machzor Vitry (an early prayer book from France) counts thirteen of these words, then five more affirmations after them, eighteen in all. The sources leave open why these words, in this order. What Abudarham does give is a verse in the Tanach for every word in the list.

Abudarham, Blessings on the Shema,Devarim 17:4,Yeshayahu 40:8,Tehillim 33:4 and 19:11,Machzor Vitry, Order of Maariv 101

Why is the morning blessing "firm" and the night one "faithful"?

The evening has its own version, Emet Ve'emunah, "true and faithful." The Gemara reports a teaching in the name of Rav (a leading teacher in Babylonia): whoever skips Emet Veyatziv in the morning or Emet Ve'emunah at night has not fulfilled the duty. His proof is a verse: "To tell Your kindness in the morning and Your faithfulness at night" (Tehillim 92:3). Abudarham and the Tur (a law code from Spain, 1300s) read that as "has not done it the way it was set up." The person still did his duty, they say, because skipping a blessing does not undo the Shema.

Why kindness for morning and faithfulness for night? Rashi (the classic commentator, France, died 1105) says the morning blessing is entirely about the kindness God did for our ancestors, taking them out of Egypt and splitting the sea. The night blessing also speaks about what we still wait for: that God will keep His promise to redeem us. So the morning looks back, and the night adds what we still hope for.

Abudarham adds two more explanations. On the night before the Exodus, Israel trusted God's promise to take them out in the morning, and He kept it, so the night is for trust and the morning for the promise kept. And some say that at night we leave our souls with God and trust He will return them, and in the morning His word proves true. The Tur gives that one too.

The Machzor Vitry (an early prayer book from France) tells the soul version as a story. At night the soul goes up to the sky. It does not want to come back until God tells it to go back, because the person trusted Him and left the soul with Him. God keeps that trust, returns the soul, and in the morning renews the person's strength. Then it quotes Eichah 3:23: "They are new every morning; great is Your faithfulness." The last two words end Modeh Ani too.

The Gemara itself gives only the verse. The rest are later explanations, listed side by side without choosing one.

Berakhot 12a,Rashi on Berakhot 12a,Tehillim 92:3,Abudarham, Blessings on the Shema,Tur, Orach Chaim 66,Machzor Vitry, Order of Maariv 101,Eichah 3:23

The Shema already ends with Egypt. Why does the next blessing go back to it?

The last paragraph of the Shema ends: "I am Hashem your God, who took you out of the land of Egypt to be your God. I am Hashem your God" (Bamidbar 15:41). The blessing starts right there. Abudarham gives that as the reason for what comes next: since the third paragraph of the Shema ended with the Exodus, the main part of the blessing after it is the telling of the Exodus.

This page gives the frame: all of this is true, and God is our King. The telling itself comes in the lines right after: Egypt, the sea, the firstborn. The Shema names Egypt in one phrase. The blessing is where the story gets told.

Why must it be said at all? The Torah says to remember the day you left Egypt "all the days of your life" (Devarim 16:3). In Berakhot 21a, Rav Yehudah teaches (Abudarham quotes it in Shmuel's name): if you are unsure whether you said the Shema, do not say it again. If you are unsure whether you said Emet Veyatziv, say it again. The reason given is that the Shema is only a rabbinic rule, but Emet Veyatziv is from the Torah. Rashi explains that this is because it mentions the Exodus.

That is one opinion, and the Gemara pushes back. Rav Yosef points to the Torah's words in the Shema, "when you lie down and when you rise." Abaye answers that those words are about studying Torah, not reciting the Shema. Abudarham says three scholars from about 1,000 years ago, Rabbeinu Hai, Rabbeinu Chananel and the Rif, ruled that the Shema is from the Torah too. He adds a limit: if you are unsure whether you said this blessing but know you said the Shema, including the tzitzit paragraph, you have already remembered Egypt and do not say it again.

Bamidbar 15:41,Abudarham, Blessings on the Shema,Devarim 16:3,Berakhot 21a,Rashi on Berakhot 21a

Sparks

Short ideas from the Chassidic masters, the Kabbalah and the Mussar teachers.

Maharal

Take away one letter and truth dies

The Maharal (Rabbi Yehudah Loew of Prague, who died in 1609) says truth is what stands on its own, and a lie cannot. Look at the letters: the middle letter of the Hebrew word for lie has a single leg, and nothing stands on one leg. He also says truth has no partial credit. Do not tell yourself "it is mostly true." Take just the first letter off the Hebrew word for truth and what is left spells the word for dead. Now read the opening words again: true, firm, established, lasting.

אם תסיר האל"ף מן אמת אף שהא' הוא אחד בלבד נעשה ממנו מת... אין דבר עומד על רגל אחד

Maharal, Netivot Olam, Netiv HaEmet 1

Chassidut

You cannot believe clearly while lying

A few lines on, the blessing says "true and faithful, a law that will not pass away." The Maor VaShemesh (Rabbi Kalonymus Kalman Epstein of Krakow, a Chassidic master who died in 1823) says this wording is hard to understand, and he explains it. When truth comes together with faith, faith becomes a law that holds. But as long as a person has any falsehood in them, in a trait, in speech, or even in a movement, they cannot grasp faith clearly. The lies have to be cleared out first.

כל עוד שיש באדם איזה שקר באיזה מדה או בדיבור או באיזה תנועה אי אפשר להשיג האמונה על בורי'

Maor VaShemesh, Sukkot

Chassidut

Eight times "true," ending in freedom

Rabbi Natan of Breslov (the main student of the Chassidic master Rebbe Nachman) counts the word "emet," true, eight times in this blessing. The eighth is "True, You took us out of Egypt and freed us from the house of slaves." For him, truth is like a king and a lie is like a slave. Revealing truth again and again is what frees a person from being a slave. He ties the eight to the eight days of Hanukkah, and cites the Arizal (Rabbi Isaac Luria, the 16th-century Kabbalist of Safed) that Hanukkah lights draw out the light of truth.

וְאַחַר כָּךְ בַּפַּעַם הח' אוֹמְרִים אֱמֶת מִמִּצְרַיִם גְּאַלְתָּנוּ ה' אֱלֹקֵינוּ וּמִבֵּית עֲבָדִים פְּדִיתָנוּ

Rabbi Natan of Breslov, Likutei Halakhot, Orach Chaim, Laws of Morning Blessings 3:16

Maharal

Why the morning one says "firm"

The Gemara says to say this blessing in the morning, and a matching one, Emet Ve'emunah, at night. The Maharal gives a main reason. At night the world is dark, as if it is gone. It is like something you left with someone else, trusting it will come back. So night is for "faith." In the day the world is plainly there, and what exists is good, so the morning word is "firm." The Modeh Ani prayer has a spark on the same link between faith and night.

ובלילה נחשב העולם כמו פקדון שהוא ביד אחר ומאמין לו כי כאשר יהיה מגיע השעה יחזיר לו הפקדון

Maharal, Netivot Olam, Netiv HaAvodah 7

Zohar

Getting ready to meet the King

The Zohar (the central book of Kabbalah) pictures davening as dressing a bride to meet the King. The bride stands for God's presence in the world. The songs of praise at the start of the service adorn her. By the time a person reaches "true and firm," the Zohar says, she and her attendants are fully ready. At the end of this blessing, at the words "who redeemed Israel," everyone must stand, because the King comes out to receive her. The Zohar says the meeting itself happens in the first three blessings of the Amidah.

כד מטו לאמת ויציב, כדין כלא מתתקנא, איהי ועולמתהא, עד דמטו לגאל ישראל, כדין אצטריך למיקם כלא על קיומייהו

Zohar, Parashat Vayakhel

Halacha

The practical laws. For a final ruling, ask your rav.

What do I do with my tzitzit?

The custom is to hold your tzitzit during Shema and keep holding them into this prayer. The Mishnah Berurah (a central commentary on daily Jewish law, written around 1900) quotes the writings of the Arizal (Rabbi Isaac Luria, a 16th-century Kabbalist in Safed): hold them until the words "ne'emanim venechmadim la'ad," then kiss them and let go. The Kitzur Shulchan Aruch (a short guide to daily Jewish law from the 1860s) says the same.

Mishnah Berurah 24:4; Kitzur Shulchan Aruch 17:7

I'm praying alone. What about the three words the leader repeats?

In a minyan, the leader repeats "Hashem Elokeichem emet" so Shema reaches 248 words (the Shema page explains the count). Alone, the Shulchan Aruch (the main code of Jewish law) says to have in mind the fifteen vavs ("and") from veyatziv to veyafeh, which add up to 90, like three Names of Hashem. The Kaf HaChaim (a Sephardic commentary, early 1900s) brings from the Arizal's teachings to repeat "Hashem Elokeichem emet" yourself, as the leader does.

Shulchan Aruch, Orach Chaim 61:3; Mishnah Berurah 61:6; Kaf HaChaim 61:15

Can I answer Kaddish or a greeting while I say this?

Yes for Kaddish, Kedusha and Barchu: the Shulchan Aruch lets you stop, even mid-verse, but answer only the main parts. For Modim, say only the word "modim." The Mishnah Berurah spells it out: for Kaddish, "Amen, yehei shemei rabba" up to "almaya," and the Amen after "de'amiran be'alma"; for Kedusha, only "kadosh" and "baruch." The Shulchan Aruch lets you greet a parent or teacher mid-section, but the Mishnah Berurah says that today we do not greet or reply in shul during prayer.

Shulchan Aruch, Orach Chaim 66:1, 66:3; Mishnah Berurah 66:2, 66:17

What if I skip this blessing?

The Shulchan Aruch rules that someone who did not say it has not fulfilled the mitzvah "as it was established." The Mishnah Berurah explains this does not cancel Shema itself, because the blessings are not required for Shema to count, but his Shema is not as it should be. He adds, quoting the Birkei Yosef (a commentary by the Chida, Rabbi Chaim Yosef David Azulai, 1700s), that it is good to say Shema again.

Shulchan Aruch, Orach Chaim 66:10; Mishnah Berurah 66:53

What if I have to leave right after Shema?

The Rema (who added Ashkenazi practice to the Shulchan Aruch) rules that if you cannot pray the Amidah right away, you say Shema up to "emet" and save the rest of this blessing for when you pray, so it stays attached to the Amidah. The Mishnah Berurah, following the Magen Avraham (a 1600s commentary), questions this: with no time, say Shema alone, without the blessings, and say it again with them when you can pray. A later view he cites limits the Rema to someone who expected to finish and was then forced to stop.

Rema, Orach Chaim 66:10; Mishnah Berurah 66:54

Can I stop between this blessing and the Amidah?

No. The Shulchan Aruch says to go straight from the blessing of redemption (it ends "ga'al Yisrael," praising God for freeing the Jewish people from Egypt) into the Amidah, with no break, not even Amen after "ga'al Yisrael," and no verse except "Hashem sefatai tiftach." The Rema says some allow that Amen, and that this is the custom. The Kaf HaChaim says that is Ashkenazi custom; the custom based on the Zohar is not to answer it, and Shabbat is no different.

Shulchan Aruch and Rema, Orach Chaim 111:1; Kaf HaChaim, Orach Chaim 111:8-9

Sources

Show the 10 sources quoted on this page

Mishnah Tamid 5:1
קראו עשרת הדברים שמע והיה אם שמוע ויאמר ברכו את העם שלש ברכות אמת ויציב ועבודה וברכות כהנים
They read the Ten Commandments, the Shema, Vehayah Im Shamoa, and Vayomer. Then they blessed the people with three blessings: Emet Veyatziv, the Temple service, and the Priestly Blessing.
Berakhot 12a
כל שלא אמר אמת ויציב שחרית ואמת ואמונה ערבית לא יצא ידי חובתו שנאמר להגיד בבקר חסדך ואמונתך בלילות
Anyone who does not say Emet Veyatziv in the morning and Emet Ve'emunah at night has not fulfilled his duty, as it says: "To tell Your kindness in the morning and Your faithfulness at night."
Rashi on Berakhot 12a
וברכת אמת ויציב כולה על חסד שעשה עם אבותינו היא שהוציאם ממצרים ובקע להם הים והעבירם
The whole blessing of Emet Veyatziv is about the kindness God did with our ancestors: He took them out of Egypt, split the sea for them, and led them across.
Talmud Yerushalmi, Berakhot 1:6
הקורא את שמע בבוקר צריך להזכיר יציאת מצרים באמת ויציב. ר' אומר צריך להזכיר בה מלכות. אחרים אומרים צריך להזכיר בה קריעת ים סוף ומכת בכורים. ר' יהושע בן לוי אומר צריך להזכיר את כולן
One who recites the Shema in the morning must mention the Exodus in Emet Veyatziv. Rebbi says he must mention kingship in it. Others say he must mention the splitting of the sea and the death of the firstborn. Rabbi Yehoshua ben Levi says he must mention all of them.
Abudarham, Blessings on the Shema
ולפי שסיים הפרשה השלישית של שמע ביציאת מצרים על כן עיקר הברכה שהיא אחר ק"ש היא ספור יציאת מצרים
Because the third paragraph of the Shema ended with the Exodus from Egypt, the main part of the blessing after the Shema is the telling of the Exodus.
Abudarham, Blessings on the Shema
ויציב על שם ויציב חלמא. ונכון על שם והנה אמת נכון הדבר ... וקיים על שם ודבר אלקינו יקום לעולם ... הדבר הזה שהזכרנו בקריאת שמע הוא אמת ויציב
"Yatziv" comes from "the dream is yatziv." "Nakhon" comes from "behold, it is true, the matter is established." "Kayam" comes from "the word of our God will stand forever." ... "This thing" means what we mentioned in the Shema: it is true and firm.
Machzor Vitry, Order of Maariv 101
הוא האמין בי והפקידך אצלי שנאמר בידך אפקיד רוחי ועושה הק' אמונה ומחזירה לו ובבקר עושה לו נס ומחדש את כוחו
He trusted Me and left you with Me, as it says: "Into Your hand I entrust my spirit." God keeps that trust and returns it to him, and in the morning does a miracle for him and renews his strength.
Berakhot 21a
ספק אמר אמת ויציב ספק לא אמר חוזר ואומר אמת ויציב מאי טעמא קריאת שמע דרבנן אמת ויציב דאורייתא
If he is unsure whether he said Emet Veyatziv, he says it again. What is the reason? The Shema is a rabbinic rule. Emet Veyatziv is from the Torah.
Berakhot 9b
העיד רבי יוסי בן אליקים משום קהלא קדישא דבירושלים כל הסומך גאולה לתפלה אינו נזוק כל היום כולו
Rabbi Yosei ben Elyakim testified in the name of the holy community in Jerusalem: whoever joins redemption to prayer is not harmed all day long.
Daniel 2:45
ויציב חלמא ומהימן פשרה
The dream is certain, and its meaning is trustworthy.

Every prayer in the siddur