TRUTH(FULNESS) | EMET | אמת
PHRASE/SLOGAN
God is truth
Protect trust by protecting the truth
If you tell the truth you don't have to remember what you said
Be honest with yourself about yourself
Be honest with others
It takes courage to be present with the truth
Listen to hearts, not just "facts"
Admit to not knowing
Listen for multiple perspectives of reality
Trust the truth, truth is trustworthy
Be in the mement, the heart of truth
Speak truth but be skillful when and how
Don't upset peace with truth, even depart from truth for peace
Choose connection over being right, sensitivity to impact over literal facts
Seek truth about the Mystery/Creator and mystery/creation (e.g., knowledge of nature, body, psyche/soul, being, and meaning of life and death)
Protect trust by protecting the truth
If you tell the truth you don't have to remember what you said
Be honest with yourself about yourself
Be honest with others
It takes courage to be present with the truth
Listen to hearts, not just "facts"
Admit to not knowing
Listen for multiple perspectives of reality
Trust the truth, truth is trustworthy
Be in the mement, the heart of truth
Speak truth but be skillful when and how
Don't upset peace with truth, even depart from truth for peace
Choose connection over being right, sensitivity to impact over literal facts
Seek truth about the Mystery/Creator and mystery/creation (e.g., knowledge of nature, body, psyche/soul, being, and meaning of life and death)
SOUL TRAIT (MIDDAH) SPECTRUM
ETYMOLOGY
Emet / אמת
- stability, sureness
- faithfulness
- certainty
- truth
- to verify, confirm, authenticate
- came true, proved true
- root - אמן
- to be firm, trustworthy
- safe, reliable
- firmness, steadiness
- strong, enduring
- true, lasting, eternal
- confidence, faith
- to be fixed on a place
- nursed, fostered, brought up
- trained, educated
- confirmed, accredited
- artist, master, workman, craftsman
- trust, faith, belief, fidelity
- firmness, steadfastness
- root - אמן
- true, real, genuine, authentic
- sincere
- blessed is the True Judge
- kindness of truth
- the highest or greatest act of kindness
- leading/setting others to truth
- assist others in finding their truth
TORAH
מִדְּבַר־שֶׁ֖קֶר תִּרְחָ֑ק.
Keep distant from falsehood.
MUSSAR
רַבָּן שִׁמְעוֹן בֶּן גַּמְלִיאֵל אוֹמֵר, עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַדִּין וְעַל הָאֱמֶת וְעַל הַשָּׁלוֹם, שֶׁנֶּאֱמַר (זכריה ח) אֱמֶת וּמִשְׁפַּט שָׁלוֹם שִׁפְטוּ בְּשַׁעֲרֵיכֶם:
Rabban Shimon ben Gamaliel used to say: on three things does the world stand: On justice, on truth and on peace, as it is said: “execute the judgment of truth and peace in your gates” (Zechariah 8:16).
ואחד מן העמודים שהעולם עומד עליו הוא האמת, אם כן מי שדובר שקר כאלו נוטל יסודו של עולם, וההפך מזה, מי שזהיר באמת כאילו מקיים יסודו של עולם.
Truth is one of the pillars upon which the world stands (Avot 1:18). Therefore, one who speaks falsehood is as if he removes the foundation of the world, and conversely, one who is scrupulous on the truth, it is as if he upholds the foundation of the world.
אמר אביי ההוא שלא ידבר אחד בפה ואחד בלב.
Abaye says: That verse means that one should not say one matter with his mouth and think one other matter in his heart.
הוֹלֵ֣ךְ תָּ֭מִים וּפֹעֵ֥ל צֶ֑דֶק וְדֹבֵ֥ר אֱ֝מֶ֗ת בִּלְבָבֽוֹ.
He who lives without blame, who does what is right, and in his heart acknowledges the truth.
Rabbi Dr. Zvi Ish-Shalom, The Kedumah Experience: The Primordial Torah (2017)
Speaking the truth invokes an immediate sense of authenticity, regardless of the content. . . . when we speak the truth, in the moment, the space opens up to an immediate sense of the real. . . . is infused with the sense that "this feels true" or "this feels real.". . . Even if someone's words are broken and their speech is impeded, when their speech is being true you can feel it. (pp. 102-103)
Speaking the truth invokes an immediate sense of authenticity, regardless of the content. . . . when we speak the truth, in the moment, the space opens up to an immediate sense of the real. . . . is infused with the sense that "this feels true" or "this feels real.". . . Even if someone's words are broken and their speech is impeded, when their speech is being true you can feel it. (pp. 102-103)
Rabbi Dr. Zvi Ish-Shalom, The Kedumah Experience: The Primordial Torah (2017)
Truth is fundamentally grounded in the heart-center, because you could say it is the heart's deepest desire. This is why the word for "truth"--emet (אמת)--is a technical term that refers to the sefirah of Tiferet, which correlates anatomically with the heart-center. (p. 103)
Truth is fundamentally grounded in the heart-center, because you could say it is the heart's deepest desire. This is why the word for "truth"--emet (אמת)--is a technical term that refers to the sefirah of Tiferet, which correlates anatomically with the heart-center. (p. 103)
Rabbi Dr. Zvi Ish-Shalom, The Kedumah Experience: The Primordial Torah (2017)
The inner posture of the heart-center is one of really wanting to know the truth of our experience. We need to want the truth enough to fuel our journey into the contracted places, which are difficult and painful. . . . The heart needs to be willing to give up everything to fulfill its desire. If we allow the heart to have its way, it would give up everything for what it wants. (p. 101)
The inner posture of the heart-center is one of really wanting to know the truth of our experience. We need to want the truth enough to fuel our journey into the contracted places, which are difficult and painful. . . . The heart needs to be willing to give up everything to fulfill its desire. If we allow the heart to have its way, it would give up everything for what it wants. (p. 101)
Rabbi Dr. Zvi Ish-Shalom, The Kedumah Experience: The Primordial Torah (2017)
The relationship between YHVH and EMT is actually an equation. YHVH=EMT (אמת=יהוה) . . . In the most central prayer of the tradition, the one that is recited every morning, evening, and as death approaches, we declare that YHVH is truth. (p. 103)
The relationship between YHVH and EMT is actually an equation. YHVH=EMT (אמת=יהוה) . . . In the most central prayer of the tradition, the one that is recited every morning, evening, and as death approaches, we declare that YHVH is truth. (p. 103)
יְהֹוָה אֱלֹהֵיכֶם֯ אֱ֯מֶת:
Adonoy, your God, is true.
וַֽיהוָ֤ה אֱלֹהִים֙ אֱמֶ֔ת הֽוּא־אֱלֹהִ֥ים חַיִּ֖ים וּמֶ֣לֶךְ עוֹלָ֑ם מִקִּצְפּוֹ֙ תִּרְעַ֣שׁ הָאָ֔רֶץ וְלֹֽא־יָכִ֥לוּ גוֹיִ֖ם זַעְמֽוֹ׃ (ס)
YHVH is truth: He is a living God, The everlasting King. At His wrath, the earth quakes, And nations cannot endure His rage.
נְפַל לְהוּ פִּיתְקָא מֵרְקִיעָא דַּהֲוָה כְּתִב בֵּהּ אֱמֶת
In response to their prayer a note fell to them from the heavens upon which was written: Truth, indicating that God accepted their request.
אָמַר רַב חֲנִינָא שְׁמַע מִינַּהּ חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא אֱמֶת
The Gemara makes a parenthetical observation. Rav Ḥanina said: Learn from this that the seal of the Holy One, Blessed be He, is truth.
אֵל מֶֽלֶךְ נֶאֱמָן:
(Almighty, faithful King)
Rabbi Dr. Zvi Ish-Shalom, The Kedumah Experience: The Primordial Torah (2017)
Emet is spelled with the three Hebrew letters: aleph (א), mem (מ), tav (ת). . . . If you know the Hebrew language, you might notice something very interesting about it. The first letter of the word--aleph--is the very first letter of the alphabet. The last letter--tav--is the very last letter of the alphabet. The middle letter--mem--is the very middle letter of the alphabet. If Is-Was-Will Be is emet . . . alef corresponds to "was," mem to "is" and tav to "will be." . . . alef is past, mem is present, and tav future. (pp. 103-104)
Emet is spelled with the three Hebrew letters: aleph (א), mem (מ), tav (ת). . . . If you know the Hebrew language, you might notice something very interesting about it. The first letter of the word--aleph--is the very first letter of the alphabet. The last letter--tav--is the very last letter of the alphabet. The middle letter--mem--is the very middle letter of the alphabet. If Is-Was-Will Be is emet . . . alef corresponds to "was," mem to "is" and tav to "will be." . . . alef is past, mem is present, and tav future. (pp. 103-104)
Rabbi Dr. Zvi Ish-Shalom, The Kedumah Experience: The Primordial Torah (2017)
The number forty, which is really just the letter mem, has to do with the potential for transformation that is present in every moment. If we are able to immerse ourselves completely in the moment . . . the mement, then transformation is guaranteed. . . . The letter mem, the number forty, and the present moment are all the truth. The heart of the truth, the mem, which is at the center of emet, is the now. (pp. 105-106)
The number forty, which is really just the letter mem, has to do with the potential for transformation that is present in every moment. If we are able to immerse ourselves completely in the moment . . . the mement, then transformation is guaranteed. . . . The letter mem, the number forty, and the present moment are all the truth. The heart of the truth, the mem, which is at the center of emet, is the now. (pp. 105-106)
Dr. Alan Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
The hebrew word for “truth” is composed of the three letters that are the first, middle, and last letters of the Hebrew alphabet. The three Hebrew letters that spell “falsehood” [שקר] stand next to one another. This tells us that truth creates a firm foundation, like the three legs of a stool, while falsehood is unstable because it stands on a narrow base. (Week 24, Day 6)
The hebrew word for “truth” is composed of the three letters that are the first, middle, and last letters of the Hebrew alphabet. The three Hebrew letters that spell “falsehood” [שקר] stand next to one another. This tells us that truth creates a firm foundation, like the three legs of a stool, while falsehood is unstable because it stands on a narrow base. (Week 24, Day 6)
שִׁי״ן — שֶׁקֶר. תָּי״ו — אֱמֶת. מַאי טַעְמָא שֶׁקֶר מְקָרְבָן מִילֵּיהּ, אֱמֶת מְרַחֲקָא מִילֵּיהּ? — שִׁיקְרָא שְׁכִיחַ, קוּשְׁטָא לָא שְׁכִיחַ. וּמַאי טַעְמָא שִׁיקְרָא אַחֲדָא כַּרְעֵיהּ קָאֵי, וֶאֱמֶת מְלַבַּן לַבּוֹנֵי — קוּשְׁטָא קָאֵי, שִׁיקְרָא לָא קָאֵי.
They further taught:
Shin: Falsehood [sheker]. Tav: Truth [emet].
Why are the letters of the word sheker adjacent to one another in the alphabet, while the letters of emet are distant from one another? That is because while falsehood is easily found, truth is found only with great difficulty. And why do the letters that comprise the word sheker all stand on one foot, and the letters that comprise the word emet stand on bases that are wide like bricks? Because the truth stands eternal and falsehood does not stand eternal.
Shin: Falsehood [sheker]. Tav: Truth [emet].
Why are the letters of the word sheker adjacent to one another in the alphabet, while the letters of emet are distant from one another? That is because while falsehood is easily found, truth is found only with great difficulty. And why do the letters that comprise the word sheker all stand on one foot, and the letters that comprise the word emet stand on bases that are wide like bricks? Because the truth stands eternal and falsehood does not stand eternal.
שְֽׂפַת־אֱ֭מֶת תִּכּ֣וֹן לָעַ֑ד וְעַד־אַ֝רְגִּ֗יעָה לְשׁ֣וֹן שָֽׁקֶר׃
Truthful speech abides forever, A lying tongue for but a moment.
Dr. Alan Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
Truth implies knowledge of things as they are, as they were, and as they will be. In that sense, the territory of truth is defined by connection to reality—past, present, and future. (Week 24, Day 1)
Truth implies knowledge of things as they are, as they were, and as they will be. In that sense, the territory of truth is defined by connection to reality—past, present, and future. (Week 24, Day 1)
Dr. Elliot Wolfson, Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (2006)
The paradox of beginning . . . the opening letter of the first verse of the genesis narrative that begins Torah, beit, the second letter of the Hebrew alphabet, the cipher for number two. Beginning is symbolized by beit, but before beit is alef, the mystery, pele . . . the origin that precedes the beginning. . . . the twofold nature of secrecy that lies at the time-root . . . (p. xiii)
The paradox of beginning . . . the opening letter of the first verse of the genesis narrative that begins Torah, beit, the second letter of the Hebrew alphabet, the cipher for number two. Beginning is symbolized by beit, but before beit is alef, the mystery, pele . . . the origin that precedes the beginning. . . . the twofold nature of secrecy that lies at the time-root . . . (p. xiii)
Dr. Elliot Wolfson, Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (2006)
The letter mem, the thirteenth of the twenty-two letters, situated . . . in the middle of the alphabet . . . well placed to reflect philosophically on the nature of the middle. . . . the middle exemplifies the character of doubling . . . moving from beginning's end to end's beginning . . . (pp. xiii-xiv)
The letter mem, the thirteenth of the twenty-two letters, situated . . . in the middle of the alphabet . . . well placed to reflect philosophically on the nature of the middle. . . . the middle exemplifies the character of doubling . . . moving from beginning's end to end's beginning . . . (pp. xiii-xiv)
Dr. Elliot Wolfson, Alef, Mem, Tau: Kabbalistic Musings on Time, Truth, and Death (2006)
The letter tau, the final letter in the alef-beit, and thus the obvious demarcation of the terminus, manifest on the temporal plane with the in/temporal experience of death . . . the character of the seal of the word for truth, chotamo shel emet, the "signet of truth." . . . illumines the juxtaposition of truth and death, which underscores that truth is most fully disclosed in the inevitable eventuality of the singular (non)event of death--the moment that is always never the same. . . . the time of death beckons the death of time, viewed through setting permanence and annihilation at opposite ends of a spectrum; in the death of time is not the time of death but an awakening to the chronic truth that what persists is what changes, what changes is what persists. . . . Death allows truth in its ultimate (non)appearance to be seen . . . (p. xiv)
The letter tau, the final letter in the alef-beit, and thus the obvious demarcation of the terminus, manifest on the temporal plane with the in/temporal experience of death . . . the character of the seal of the word for truth, chotamo shel emet, the "signet of truth." . . . illumines the juxtaposition of truth and death, which underscores that truth is most fully disclosed in the inevitable eventuality of the singular (non)event of death--the moment that is always never the same. . . . the time of death beckons the death of time, viewed through setting permanence and annihilation at opposite ends of a spectrum; in the death of time is not the time of death but an awakening to the chronic truth that what persists is what changes, what changes is what persists. . . . Death allows truth in its ultimate (non)appearance to be seen . . . (p. xiv)
וְרֵישׁ לָקִישׁ אָמַר: ״תָּיו״ — סוֹף חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא, דְּאָמַר רַבִּי חֲנִינָא: חוֹתָמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא ״אֱמֶת״. (אָמַר) רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי [אָמַר]: אֵלּוּ בְּנֵי אָדָם שֶׁקִּיְּמוּ אֶת הַתּוֹרָה כֻּלָּהּ מֵאָלֶף וְעַד תָּיו.
And Reish Lakish said: The letter tav is the last letter of the seal of the Holy One, Blessed be He, as Rabbi Ḥanina said: The seal of the Holy One, Blessed be He, is truth [emet], which ends with the letter tav. Rabbi Shmuel bar Naḥmani said: The letter tav teaches that these are people who observed the entire Torah from alef through tav.
וחכמים זכרונם לברכה אמרו (שבת נה): חותמו של הקדוש ברוך הוא אמת. ובודאי שאם האמת הוא מה שבחר בו הקדוש ברוך הוא לקחתו לחותם לו, כמה יהיה הפכו מתועב לפניו.
And our sages, of blessed memory, said: "the seal of the Holy One, blessed be He, is truth" (Shab.55a). If "truth" is what the Holy One, blessed be He, selected as His seal, then undoubtedly, how great of an abomination must its opposite be to Him!
והנה דבר השקר גם הוא חולי רע נתפשט מאד בבני האדם, ואולם מדריגות מדריגות יש בו.
LYING: Lying is also an evil disease that has spread out far among people. There are various levels therein.
Dr. Alan Morinis, Climbing Jacob's Ladder: One Man's Journey to Rediscover a Jewish Spiritual Tradition (2002)
Bias, Rabbi Dessler tells us, leads us away from truth. So when any one of our soul-traits inclines too far one way or another, we are predisposed to meet the world through the screen of that bias. This interferes with our perception of truth. (Chp. 10: The Gate of Deep Within)
Bias, Rabbi Dessler tells us, leads us away from truth. So when any one of our soul-traits inclines too far one way or another, we are predisposed to meet the world through the screen of that bias. This interferes with our perception of truth. (Chp. 10: The Gate of Deep Within)
Rabbi Eliyahu Dessler (1892–1953), in A. Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
Anyone who has prejudices and whose perceptions are colored by self-interest will never see the truth in any area in which his bias operates. Only when his bias is removed will he be able to understand the truth. (Week 50, Day 6)
Anyone who has prejudices and whose perceptions are colored by self-interest will never see the truth in any area in which his bias operates. Only when his bias is removed will he be able to understand the truth. (Week 50, Day 6)
Rabbi Mordechai Miller (1921–2001), in A. Morinis, Every Day, Holy Day: 365 Days of Teachings and Practices From the Jewish Tradition of Mussar (2010)
The less we expand ourselves—in money, power, time, and ego—the more space can be permeated with truth. (Week 50, Day 5)
The less we expand ourselves—in money, power, time, and ego—the more space can be permeated with truth. (Week 50, Day 5)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
Hillel says that we need to challenge ourselves to see truth not only through our own eyes but also through the eyes of another person. . . . Truth involves not only speaking accurately, but even more important and earlier in the process, seeing accurately. And since truths are often multiple, so must be our perspectives. (Chp. 18: Truth)
Hillel says that we need to challenge ourselves to see truth not only through our own eyes but also through the eyes of another person. . . . Truth involves not only speaking accurately, but even more important and earlier in the process, seeing accurately. And since truths are often multiple, so must be our perspectives. (Chp. 18: Truth)
Rabbi Dr. Zvi Ish-Shalom, The Kedumah Experience: The Primordial Torah (2017)
Whenever we experience contraction, what is actually contracted is the property of da'at; that is, we lose touch with our true knowing. The exile from Egypt, according to the Kabbalah tradition, is an exile of da'at; it is an exile of our immediate embodied intimacy with what is happening in the here and now. . . . we are left in an epistemologically narrow and limited place. Our perception is narrow, limited, and constricted. That is Mitzrayim. (pp. 101-102)
For us to enter into the waters of da'at, our heart needs to engage our experience in the now, as fully and completely as possible. (p. 106)
Whenever we experience contraction, what is actually contracted is the property of da'at; that is, we lose touch with our true knowing. The exile from Egypt, according to the Kabbalah tradition, is an exile of da'at; it is an exile of our immediate embodied intimacy with what is happening in the here and now. . . . we are left in an epistemologically narrow and limited place. Our perception is narrow, limited, and constricted. That is Mitzrayim. (pp. 101-102)
For us to enter into the waters of da'at, our heart needs to engage our experience in the now, as fully and completely as possible. (p. 106)
וא"ר אילעא משום רבי אלעזר בר' שמעון מותר לו לאדם לשנות בדבר השלום שנאמר (בראשית נ, טז) אביך צוה וגו כה תאמרו ליוסף אנא שא נא וגו'
And Rabbi Ile’a further said in the name of Rabbi Elazar, son of Rabbi Shimon: It is permitted for a person to depart from the truth in a matter that will bring peace, as it is stated: “Your father commanded before he died, saying: So you shall say to Joseph: Please pardon your brothers’ crime, etc.” (Genesis 50:16–17). Jacob never issued this command, but his sons falsely attributed this statement to him in order to preserve peace between them and Joseph.
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
Some people equate “truth” with speaking their minds, but speaking your mind may simply be articulating your unexamined prejudice or bias. And even when there are facts to call on, and you have the facts straight, sometimes the honest truth can be a brutal stick. I know from stories I hear my wife tell about her work as a palliative care physician that as some people approach the end of their lives, they really don’t want to be told that they have a terminal diagnosis. Is it right to impose that information on them, in the name of being truthful? And are we justified in speaking out even truthfully to ease a pain of our own, when doing so shifts that pain onto someone else, who is hurt by our words? (Chp. 18: Truth)
Some people equate “truth” with speaking their minds, but speaking your mind may simply be articulating your unexamined prejudice or bias. And even when there are facts to call on, and you have the facts straight, sometimes the honest truth can be a brutal stick. I know from stories I hear my wife tell about her work as a palliative care physician that as some people approach the end of their lives, they really don’t want to be told that they have a terminal diagnosis. Is it right to impose that information on them, in the name of being truthful? And are we justified in speaking out even truthfully to ease a pain of our own, when doing so shifts that pain onto someone else, who is hurt by our words? (Chp. 18: Truth)
Dr. Alan Morinis, Everyday Holiness: The Jewish Spiritual Path of Mussar (2007)
Hillel tells us that we should not be primarily concerned with how our words correspond to verifiable reality, but rather for the impact our statement will have on another person. (Chp. 18: Truth)
Hillel tells us that we should not be primarily concerned with how our words correspond to verifiable reality, but rather for the impact our statement will have on another person. (Chp. 18: Truth)
א"ר ירמיה בר אבא ארבע כיתות אין מקבלות פני שכינה כת ליצים וכת חניפים וכת שקרים וכת מספרי לשון הרע
Rabbi Yirmeya bar Abba says: Four classes of people will not greet the Divine Presence: The class of cynics, and the class of flatterers, and the class of liars, and the class of slanderers.
